Rudra Gita (रुद्रगीता) - Revision history

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← Older revision		Revision as of 09:28, 3 October 2024
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	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>)
		+
		+	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 ==		== Bhagavata Purana ==

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	Rudra gita (Samskrit: रुद्रगीता)		Rudra gita (Samskrit: रुद्रगीता)

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 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" /><blockquote>यो विष्णुः स स्वयं ब्रह्मा यो ब्रह्मा सोऽहमेव च ।। ७०.२७ ।।
+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 ।।
 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>
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 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 those who are outside the Vedic fold. 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
+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)
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 ya evaṁ vetti viprarṣe paraṁ nārāyaṇaṁ tathā । aparaṁ padmayoniṁ tu brahmāṇaṁ tvaparaṁ tu mām ।
-guṇato mukhyatastveka evāhaṁ moha ityuta ।। 70.47 ।।</blockquote>CHAPTER SEVENTYONE
+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.
-Rudragita II
+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>
-Agastya 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:
 . You have produced a separate sastra to stupefy the world. Be pleased to tell us why you have done this.

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 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" /><blockquote>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 ।।<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%A6 Adhyaya 70]</ref>
+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>
 yo viṣṇuḥ sa svayaṁ brahmā yo brahmā so'hameva ca ।। 70.27 ।।
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 === 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. Rudra also mentions how Janardana asked him to produce Mohashastra and concealed himself. Thereby, making people interested in the shastras promulgated by Rudra himself.
+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.
-How then will creation proceed and who will go to hell.
+* the three yugas (Krtayuga, Tretayuga, Dvaparayuga)
-. О Agastya, listen. I shall tell you about the early times when people were not having devotion to Hari.
+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" />
--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.
+guṇato mukhyatastveka evāhaṁ moha ityuta ।। 70.47 ।।</blockquote>CHAPTER SEVENTYONE
 Rudragita II

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 === One Supreme Reality ===
 . О Agastya, listen. I shall tell you about the early times when people were not having devotion to Hari.
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 . "O great god, all people have been now liberated. How then will creation proceed and who will go to hell.1*"
-. Thus asked by Devas, lord Janardana told them: <nowiki>''</nowiki>During the (first) three yugas, most people reach me.
+. Thus asked by Devas, lord Janardana told them: <nowiki>''</nowiki>
 . О you Rudra, you produce the Mohasastra (the science of stupefaction). With a little effort you produce delusion".

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  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.<ref>http://stotrarathna.blogspot.com/2019/04/rudra-gita-from-bhagavatham.html</ref>
-== Varaha 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> ==
+== Varaha Purana ==
-The Rudra Gita that occurs in the Varaha Purana is a discourse given to Rshi Agastya by Rudra. It is set within the context of the Agastya-Bhadrashva Samvada. And follows the Agastya Gita.
+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.
-As Rshi Agastya is enumerating the various vratas that aid one in attaining Lord Vishnu, who is to be worshipped by people desirous of getting knowledge, at the request of Raja Bhadrashva, he recounted his encounter with Rudra in the yajna he was performing for Vishnu. When the Rshi asked at the assembly of devas, rshis like Narada, Sanatkumara and Rudra as who should be offered the yajna, Rudra various truths including the greatness of Narayana. This discourse begining at Chapter 70 of the Varaha Purana is designated as Rudra Gita and runs upto chapter 71 of the Purana.<ref name=":1" />
+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>
 CHAPTER SEVENTY