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Line 17: − CHAPTER SEVENTY+ + − Rudragita I+ − BhadraSva said:+ − 1. О sage, what Vrata, Tapas or Dharma was done by you to get at that world again?+ − − Agastya said: − − 2. No one can think of getting at those worlds without worshipping Visnu with devotion. When once he is worshipped, all of them are easily attainable. − − 3. Thinking, thus, О king, the eternal Visnu was worshipped by me with sacrifices in which daksina was liberally given. − − 4. As I was worshipping him in his form as sacrifice for a long time, Devas who were invoked in the sacrifice came there together with Indra. − − 5-6. When Indra and the other gods were remaining in their positions in the sky, the great god Rudra arrived there. He too stood in his position. − − 7-9. Seeing all the gods, sages and great serpents arrive there, the sage Sanatkumara, son of Brahma, came there in a very minute aerial car resembling the sun and he, a great yogi who could know the past, present and future, prostrated before Rudra. − − 10-11. At the sight of these Devas, sages like Narada, and Sanatkumara and Rudra, I asked who among them was the greatest to whom sacrifices could be offered. Then in the presence of gods, Rudra told me: − − Rudra said: − − 12. Listen to me all of you Devas, Devarsis, Brahmarsis, and you intelligent Agastya in particular. − − 13-14. He for whom sacrifices are to be performed is the great and omnipresent lord Narayana from whom the entire universe has arisen and in whom it is dissolved along with Devas. − − 15-16. That great lord put himself to a three-fold transformation. With Saliva predominating in him, he associated himself with Rajas and lamas, and created out of his navel Brahma seated in the lotus. Brahma associated himself with Rajas and Tamas and created me. − − 17-18. Lord Hari is Sattva and he is the ultimate. Brahma, the four-faced god, who arose from the lotus is Sattva and Rajas, That which is with Rajas and Tamas is no doubt, myself. − − 19. There is the trio constituted of Sattva, Rajas and Tamas. Sattva is of the nature of Narayana and all living beings are liberated by it. − − 20. By Rajas associated with Sattva arises this creation which has got Rajas predominating. This is well known as the creation of Brahma. − − 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. − − 23. Sattva pertains to Narayana and living beings have Sattva as the means of liberation, and Narayana is considered as of the nature of sacrifice. − − 24. In the Krtayuga, Narayana is worshipped in his pure and minute form. In the Tretayuga he is worshipped in the form of sacrifice and in the Dvapara yuga according to Paficaratra. − − 25. In the Kaliyuga he is worshipped in the manner laid down by me in various Tamasic forms and with the motive of animosity. − − 26. There is no god above him in the past, present or future. He who is Visnu is Brahma and he who is Brahma is Mahesvara too. − − 27. Men who are learned in the three Vedas and adepts in sacrifices have declared that he who draws a distinction among us three, is sinful and wicked and faces downfall. + Line 104:
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→Varaha Purana: Editing
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.<ref name=":1">S. Venkitasubramonia Iyer (2003), [https://cloudup.com/cJQYxJ4_QG4 The Vamana Purana (Part 1)], Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
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.<ref name=":1">S. Venkitasubramonia Iyer (2003), [https://cloudup.com/cJQYxJ4_QG4 The Vamana Purana (Part 1)], Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
=== 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 in various Tamasic forms and with the motive of animosity.
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" />
=== One Supreme Reality ===
28. О Agastya, listen. I shall tell you about the early times when people were not having devotion to Hari.
28. О Agastya, listen. I shall tell you about the early times when people were not having devotion to Hari.
47. He who knows this and also knows me as Narayana, the lotus-born Brahma and myself as one made different by the qualities (has right knowledge). I am essentially one, it is ignorance that produces the sense of difference.
47. He who knows this and also knows me as Narayana, the lotus-born Brahma and myself as one made different by the qualities (has right knowledge). I am essentially one, it is ignorance that produces the sense of difference.
20. By Rajas associated with Sattva arises this creation which has got Rajas predominating. This is well known as the creation of Brahma.
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.
CHAPTER SEVENTYONE
CHAPTER SEVENTYONE