Rudra Gita (रुद्रगीता)

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Rudra gita (Samskrit: रुद्रगीता)

It is contained in Skanda 4 of the Srimad Bhagavatha of chapter 24 in shlokas 16-79 and in Varaha Puran in chapters 70-72. They are instructions given by Lord Shiva to Prachetas (Daksha). It contains verses dedicated to the glory and magnificence of Lord Vishnu. It eulogizes the worship of Vishnu to the path of liberation and self realization.

रुद्रगीता shrImad bhagavatham (4.24.24 - 4.24.79)(text) (Varaha Purana text)

Refer: Varaha Purana (Chapter 70 & 71 - https://archive.org/details/toaz.info-varaha-purana-unabridged-motilal-englishpdf-pr_e1d9a18739bfe3dd54249588e67c9ece/page/n9/mode/2up?view=theater)

Bhagavata Purana

The Rudra-gītā is Lord Śiva’s song to the Supreme Lord, Vāsudeva (Viṣṇu) and is known as the hymn of liberation. These prayers, which are contained in Śrīmad-Bhāgavatam 4.24.33-74, are presented by Lord Śiva to the sons (Pracetās) of King Prācīnabarhi for reaching the ultimate spiritual perfection.

Pracheena  Barhis was a king in the Dynasty of Pruthu. He had  ten sons and they were known as Prachethas. When their father  ordered them   to create human beings, they went to the ocean shore to do penance.They saw  a very pure water  lake near the ocean and they saw Lord Rudra  coming out of the laked.They saluted the God.The god  became  pleased with them and told them like this.(this is contained in  Skandam 4 chapter 24- slokas 27-31 and slokas 33-68) .This is called as Rudra Gita  by some people and as Rudra  geetham  by others. It essentially  is a prayer by Lord Shiva   addressed to Vishnu .

 At the end Lord Shiva tells them, “Lead your life as per your own Dharma and chant this stotra.This prayer  chich is called  as “yogodesam”  should be chanted or heard   as often as possible.If you do it, you will get  divine fame.Among all the fame the greatest is, “Knowledge of God and once you attain it, you would be able to cross  the  difficult to cross ocean of SAmsara.Lord Vishnu would be extremely pleased   with the chanting of this prayer. Lord Shiva finally emphasizes that it is only those devotees who have caught hold of the Lord’s lotus feet who are free from all fear.

Varaha Purana

The Rudra Gita also occurs as part of the Varaha Purana closely following the Agastya Gita. It is a discourse given by Rudra to Rshi Agastya and is set within the context of the Agastya-Bhadrashva Samvada.

At the request of Raja Bhadrashva, when Rshi Agastya enumerates the various vratas that aid one in attaining Bhagavan Vishnu, who is to be worshipped by people desirous of getting knowledge, he also recounts his encounter with Rudra in the yajna he was performing for Vishnu. It is said that, in the assembly of devas, rshis like Narada, Sanatkumara and Rudra, when Rshi Agastya enquired as to who should be offered the yajna, Rudra elaborated on various things including the greatness of Narayana. This discourse beginning at Chapter 70 of the Varaha Purana is designated as Rudra Gita and runs upto chapter 71 of the Purana.

Creation from Narayana

As mentioned earlier, Rshi Agastya, in the presence of devas, devarshis, brahmarshis like Narada, Sanatkumara and Rudra asked as to whom yajnas could be offered. To this, Rudra delineated the process of creation from Narayana to emphasize on his greatness.

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.

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.

यो विष्णुः स स्वयं ब्रह्मा यो ब्रह्मा सोऽहमेव च ।। ७०.२७ ।।

वेदत्रयेऽपि यज्ञेऽस्मिन् याज्यं वेदेषु निश्चयः । यो भेदं कुरुतेऽस्माकं त्रयाणां द्विजसत्तम । स पापकारी दुष्टात्मा दुर्गतिं गतिमाप्नुयात् ।। ७०.२८ ।।

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

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

One Supreme Reality

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.

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

• the three yugas (Krtayuga, Tretayuga, Dvaparayuga)
• the triad viz. Rudra, Brahma and Vishnu
• the three gunas (Sattva, Rajas, and Tamas)
• the three Vedas (Rgveda, Yajurveda and Samaveda)
• the three fires (Garhapatya, Ahavaniya and Dakshina)
• the three worlds (Prthvi, Svarga and Naraka)
• the three Sandhyas (Morning, Noon and Evening)
• 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.

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.

य एवं वेत्ति विप्रर्षे परं नारायणं तथा । अपरं पद्मयोनिं तु ब्रह्माणं त्वपरं तु माम् । गुणतो मुख्यतस्त्वेक एवाहं मोह इत्युत ।। ७०.४७ ।।

ya evaṁ vetti viprarṣe paraṁ nārāyaṇaṁ tathā । aparaṁ padmayoniṁ tu brahmāṇaṁ tvaparaṁ tu mām ।

guṇato mukhyatastveka evāhaṁ moha ityuta ।। 70.47 ।।

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. 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.

नास्माकं विविधो भावो वर्तते मुनिसत्तमाः । सम्यग्दृशः प्रपश्यन्ति विपरीतेष्वनेकशः ।। ७१.७ ।। nāsmākaṁ vividho bhāvo vartate munisattamāḥ । samyagdr̥śaḥ prapaśyanti viparīteṣvanekaśaḥ ।। 71.7 ।।

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.

Rudra said:

10. There is in Bharatavarsa a forest called Dandaka. There a Brahmin named Gautama was performing severe penance.

11. Brahma was very much pleased at this, and he asked the ascetic to seek a boon from him.

12. Thus asked by Brahma, the creator of the worlds, he requested, "Give me abundance of crops and grain". And Brahma granted it.

13-14. Getting this boon, the ascetic built a large hermitage at Satasriiga and there he used to reap every morning the ripe grain and cook it at noon and offer sumptuous food to Brahmins.

15. He was doing this for a long time, but once a severe drought occurred which lasted for twelve years.

16. Distressed at this drought and very much famished, all the sages in the forest went to Gautama.

17. Seeing them all in his hermitage, Gautama bowed to them and asked them to stay there.

18. They remained there eating a variety of food till the drought was over.

10. Then those sages felt a desire to undertake a pilgrimage.

20. Knowing this the great sage Marica spoke to the sage Sandilya.

Marica said:

21. "O Sandilya, I say for your good that sage Gautama is like your father. Without telling him we should not leave here for penance".

22. When told thus, the sages laughed and said, "Have we sold ourselves to him by taking his food"?

23. Again they spoke of leaving the place. They also created a magical cow and left it at the hermitage.

24. Seeing that cow wandering in the hermitage, Gautama took some water in. his hand and splashed it on its body (to drive it o u t ) .

25. Then that magical cow fell down like a drop of water.

26. Seeing it thus hurt, he turned to the sages starting to leave and asked them with reverence:

27. "O Brahmins, please tell me why you are going leaving me, your devotee".

The sages said:

28. 'CO sage, so long as the sin of killing the cow remains in you, we shall not eat your food".

29. Told thus, Gautama who knew what was righteous, asked them to tell him what was the atonement for the sin of having killed the cow.

The sages said:

30. "This cow is not dead but has only become unconscious. Bathed in the water of Ganga, it will doubtless rise up.

31. The atonement is only with regard to one that is killed. So penance may be performed. Please don't be angry". So saying they all left.

32. When they were gone, Gautama went to the great mount Himalaya to perform severe penance.

33. For one lumdred and one years I was worshipped, and, being pleased by that, I asked him to seek a boon.

34. He sought me the river Ganga in my matted hair to be made to follow him.

35. I then let off the river from one part of my head and Gautama led it to the place where the cow was lying.

36. Washed by that water the cow rose up, and the river became great with holy water and sacred spots.

37. Seeing that great wonder, the seven sages came there in aerial cars saying "Well done, well done.

38. Blessed you are О Gautama, who is there equal to you in that you have brought this Ganga to this Dandaka (forest)".

39. Then Gautama was wondering as to how he became the cause for hurting the animal.

40. He realised then that it was all the result of the magic adopted by the sages (who were living in his hermitage) and cursed them who were sages only in appearance.

41. "You will all be outside the three Vedas and ineligible to perform Vedic acts".

42. Hearing the curse of Gautama thus pronounced on those sages, the Seven Sages told him: "Although your words will have due effect, you should not mean it for all time.

43. In the Kali age let these Brahmins become such as to be ungrateful to those who do them good.

44. But, burnt by the fire of the woods of your curse, let them in the Kali age become devotees.

45. But let them he outside the fold of Vedic rites. Let this river also have the secondary name Godavari.

46. In Kaliyuga those who come to this river and give gifts of cows and other materials according to their capacity, will delight themselves with the gods.

47-48. If at the time when Jupiter is in Leo one takes bath there and propitiates the manes according to the rules, they will go to heaven even if they have fallen in hell, and those who are already in heaven will get final release.

49. You will attain great fame and gain eternal liberation".

50. Then the seven sages went to Kailasa where I was with

Parvati and told me:

51. "In the Kali age many will have your form with crown of matted hair assuming by themselves ghostly forms and wearing liiigas.

52. For their sake, give a sastra to all these people under the influence of Kali".

53. Requested by them thus, I produced a Sarhhita which contained rules for Vedic rites as well.

54. This Sarhhita was named Nissvasa, and Babhravya and Sandila were absorbed in it.

55. Deluded by me, people out of selfish motives, will promulgate their own sastras in Kaliyuga.

56. The Nishmsasarhhitd with a lakh of verses alone is authoritative and that gives the discipline regarding Pasupata.

57. This follows the path of the Vedas, and whatever is outside its scope should be considered as impure.

58. The Vedantins in Kaliyuga resort to Rudra. Fickleminded people frame their own sastras, but I don't remain with them.

59-60. In yore, I assumed the fierce Bhairava form for the sake of the gods and for the annihilation of the wicked demons and laughted terribly.

61. Out of my tears which fell then on the earth, arose innumerable terrific beings.

62. They were fond of flesh and wine and women and were out to create terror in the world.

63. The Brahmins cursed by Gautama will be born in their clan. Among them those who follow the rules I have laid down and are of good conduct, will attain heaven and get liberation.

64. Those who doubt the doctrine I have laid down, ridicule my followers and go to hell.

65. Formerly burnt by the fire of Gautama and now by my words they go to hell and we need not doubt this.

Rudra continued:

66. Told thus by me, the sons of Brahma (the seven sages) went away. Gautama too returned to his abode.

67. I have thus told you what Dharma is. He who is averse to this naturally is prone to do only wicked things.