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Rudra gita (Samskrit: रुद्रगीता)  

Rudra gita (Samskrit: रुद्रगीता)  

रुद्रगीता shrImad bhagavatham (4.24.24 - 4.24.79)<ref name=":0">https://sanskritdocuments.org/doc_giitaa/allgita.html</ref>(text<ref>https://sanskritdocuments.org/doc_giitaa/rudragIta.html</ref>) (Varaha Purana text<ref>https://sanskritdocuments.org/doc_giitaa/rudragItA.html</ref>)

रुद्रगीता shrImad bhagavatham (4.24.24 - 4.24.79)<ref name=":0">https://sanskritdocuments.org/doc_giitaa/allgita.html</ref>(text<ref>https://sanskritdocuments.org/doc_giitaa/rudragIta.html</ref>) (Varaha Purana text<ref>https://sanskritdocuments.org/doc_giitaa/rudragItA.html</ref>)

== Bhagavata Purana ==

== Bhagavata Purana ==

Rudra states that Narayana is the one from whom the entire universe has arisen and in whom it is dissolved along with devas. Elaborating on the process of creation, he states that Narayana put himself through a threefold transformation. He created Brahma seated in the lotus out of his navel by associating his Sattva predominating Self with Rajas and Tamas. And Brahma in turn associated himself with Rajas and Tamas and created him ie. Rudra.

Rudra states that Narayana is the one from whom the entire universe has arisen and in whom it is dissolved along with devas. Elaborating on the process of creation, he states that Narayana put himself through a threefold transformation. He created Brahma seated in the lotus out of his navel by associating his Sattva predominating Self with Rajas and Tamas. And Brahma in turn associated himself with Rajas and Tamas and created him ie. Rudra.

It is stated that Shri Hari, the ultimate, is Sattva; Brahma, the four-faced deity who arose from the lotus, is Sattva and Rajas; and Rudra himself manifests with Rajas and Tamas. Explaining the trio constituted of Sattva, Rajas and Tamas, it is stated that Sattva pertains to Narayana and it is the means of liberation for living beings. And Narayana, in Krtayuga, is worshipped in his pure and minute form; in Tretayuga, is worshipped in the form of yajna; in Dvapara yuga, is worshipped according to Pancharatra tradition; and in Kaliyuga, he is worshipped in the manner laid down by Rudra in various Tamasic forms and with the motive of animosity.  

It is stated that Shri Hari, the ultimate, is Sattva; Brahma, the four-faced deity who arose from the lotus, is Sattva and Rajas; and Rudra himself manifests with Rajas and Tamas. Explaining the trio constituted of Sattva, Rajas and Tamas, it is stated that Sattva pertains to Narayana and it is the means of liberation for living beings. And Narayana, in Krtayuga, is worshipped in his pure and minute form; in Tretayuga, is worshipped in the form of yajna; in Dvapara yuga, is worshipped according to Pancharatra tradition; and in Kaliyuga, he is worshipped in the manner laid down by Rudra.  

Further, emphasizing on the oneness amongst the trio, it is stated that he who is Visnu is Brahma and he who is Brahma is Mahesvara too and therefore, people learned in the three Vedas and adept in yajnas have declared that one who draws a distinction amongst the three, is a Papi and wicked and faces downfall.<ref name=":1" />

Further, emphasizing on the oneness amongst the trio, it is stated that he who is Visnu is Brahma and he who is Brahma is Maheshvara too and therefore, people learned in the three Vedas and adept in yajnas have declared that one who draws a distinction amongst the three, is Papi and wicked and faces downfall.<ref name=":1" /><blockquote>यो विष्णुः स स्वयं ब्रह्मा यो ब्रह्मा सोऽहमेव च ।। ७०.२७ ।।

=== One Supreme Reality ===

वेदत्रयेऽपि यज्ञेऽस्मिन् याज्यं वेदेषु निश्चयः । यो भेदं कुरुतेऽस्माकं त्रयाणां द्विजसत्तम । स पापकारी दुष्टात्मा दुर्गतिं गतिमाप्नुयात् ।। ७०.२८ ।।<ref name=":2">Varaha Purana, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD%E0%A5%A6 Adhyaya 70]</ref>

28. О Agastya, listen. I shall tell you about the early times when people were not having devotion to Hari.

24-30. In olden times, the people of the Bhfiloka (Earth) performed sacrifice to janardana, and went to the Bhuvarloka, and from there worshipped Him and attained heaven being liberated in the gradual manner.

yo viṣṇuḥ sa svayaṁ brahmā yo brahmā so'hameva ca ।। 70.27 ।।

31. (Even) after being thus liberated, everyone began lo meditate on Hari, and He being present everywhere, appeared before them.

vedatraye'pi yajñe'smin yājyaṁ vedeṣu niścayaḥ । yo bhedaṁ kurute'smākaṁ trayāṇāṁ dvijasattama । sa pāpakārī duṣṭātmā durgatiṁ gatimāpnuyāt ।। 70.28 ।।</blockquote>

32. He asked them all as to what he might do for them. They then bowed to him and said:

 

It is stated that when the devas enquired with Janardana as to how the creation will proceed once every being became liberated by meditating on Hari, Janardana says that during the first three yugas, most people reach him. However, in the last yuga ie. Kaliyuga, only a few attain him. It is then that Bhagavan creates moha that deludes people. It is also mentioned how Janardana asked Rudra to produce Mohashastra and concealed himself. Thereby, making people interested in the shastras promulgated by Rudra himself.

33. "O great god, all people have been now liberated. How then will creation proceed and who will go to hell.1*"

 

34. Thus asked by Devas, lord Janardana told them: <nowiki>''</nowiki>During the (first) three yugas, most people reach me.

 

35. But in the last yuga (Kali) those who attain me will be few. I then create the force of stupefaction which deludes people.

 

36. О you Rudra, you produce the Mohasastra (the science of stupefaction). With a little effort you produce delusion".

 

 

 

 

 

41. It is for the delusion of those who are outside the Vedic fold that I introduced the sastra called Naya, Siddhanta etc.

 

42. This is the rope (Pasa) that binds men (Pasu) and that should be snapped. Therefore, it is the Pasupata sastra which is Vaidik.

 

 

44. I am to be known through the Vedas and particularly by the Brahmins. I am the three yugas and also Brahma and Visru.

 

 

 

 

 

 

21. The actions not laid down in the Vedas but are, however, based on Sastras, are called Raudra (pertaining to Rudra) and that is not commended for people.

 

22. Actions not out of Rajas, but purely out of Tamas, lead people to ruin both in the present world and in the world beyond.

 

 

 

 

 

1. Said thus by Rudra, all the gods and sages bowed to him; I too did the same.

 

 

3. I also saw in his heart lord Narayana in an extremely minute form glowing like the Sun.

4. Seeing this all the sacrificing sages were wonder-struck and hailed him uttering the Sama, Rk and Yajurvedas.

Rudra further states that it is by following the Vedic path, worshipping Lord Narayana and finding unity in all the three deities that one may attain liberation. The shastras like Naya, Siddhanta, etc. are introduced for the delusion of people. It is the rope (Pasha) that binds men (Pashu) and should be snapped. Therefore, the Pashupata shastra is Vaidik. And the truth about Rudra is known only by those who propound this shastra; that Rudra who can be known through the Vedas, who is the embodiment of various threesomes like

5. Then they asked Paramesvara (Rudra) how in one and the same god all the three gods are seen.

* the triad viz. Rudra, Brahma and Vishnu

* the three Varnas (Brahmana, Kshatriya and Vaishya)  

* the three Savanas (Vedic rites to be perfomed in the morning, noon and evening)

* the three bonds in the world.

Rudra said:

It is said that that the one who knows the multiple manifestations of the Supreme being and also knows him as Narayana, the lotus-born Brahma and Rudra; as one made different by the qualities, such a person has the right knowledge. For, the Supreme Being is essentially one; it is the ignorance that produces the sense of difference.<ref name=":1" /><blockquote>य एवं वेत्ति विप्रर्षे परं नारायणं तथा । अपरं पद्मयोनिं तु ब्रह्माणं त्वपरं तु माम् । गुणतो मुख्यतस्त्वेक एवाहं मोह इत्युत ।। ७०.४७ ।।<ref name=":2" />

6. О learned men, whatever is offered in the sacrifice for me, is shared by all the three of us.

guṇato mukhyatastveka evāhaṁ moha ityuta ।। 70.47 ।।</blockquote>Listening to this truth expounded by Rudra when Rshi Agastya bowed down to him, he witnessed Brahma in Rudra's body and Narayana glowing like the Sun in an extremely minute form in Rudra's heart.  

7. О great sages, there is no diversity among us, and discerning people do not find any such thing".

As the wonder-struck sages hailed Parameshvara with Sama, Rk and Yajurvedas and asked him as to how all the three deities are visible in one and the same deitiy, it is revealed by Rudra that there is no diversity amongst the deities. Thus, discerning people do not find any such thing. And whatever is offered in the yajna for one, is shared by all the three.<ref name=":1" /><blockquote>नास्माकं विविधो भावो वर्तते मुनिसत्तमाः । सम्यग्दृशः प्रपश्यन्ति विपरीतेष्वनेकशः ।। ७१.७ ।।<ref>Varaha Purana, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD%E0%A5%A7 Adhyaya 71]</ref>

8. Thus said by Rudra, О king, all the sages asked him about the purpose of Mohasastra (which deludes people). The sages said:

nāsmākaṁ vividho bhāvo vartate munisattamāḥ । samyagdr̥śaḥ prapaśyanti viparīteṣvanekaśaḥ ।। 71.7 ।।</blockquote>8. Thus said by Rudra, О king, all the sages asked him about the purpose of Mohasastra (which deludes people). The sages said:

9. You have produced a separate sastra to stupefy the world. Be pleased to tell us why you have done this.

9. You have produced a separate sastra to stupefy the world. Be pleased to tell us why you have done this.