% Text title : rudrastotram kRiShNakRita % File name : rudrastotramkRiShNa.itx % Category : shiva % Location : doc\_shiva % Author : krishna % Transliterated by : Jonathan Wiener wiener78 at sbcglobal.net % Proofread by : Jonathan Wiener wiener78 at sbcglobal.net % Translated by : V. S. Agrawala % Description-comments : harivaMshapurANa, viShNuparva adhyAya 74, shlokANi 22\-34 % Latest update : September 3, 2017 % Send corrections to : sanskrit at cheerful dot c om % % This text is prepared by volunteers and is to be used for personal study % and research. 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Shrikrishnakritarudrastotram ..}## \itxtitle{.. shrIkR^iShNakR^itarudrastotram ..}##\endtitles ## (harivaMshapurANa, viShNuparva adhyAya 74, shlokANi 22\-34) rudro devastvaM rudanAdrAvaNAchcha rorUyamANo drAvaNAchchAtidevaH | bhaktaM bhaktAnAM vatsalaM vatsalAnAM kIrtyA yu~NkShveshAdya prabhavAmyantareNa || 1|| grAmyAraNyAnAM tvaM patistvaM pashUnAM khyAto devaH pashupatiH sarvakarmA | nAnyastvattaH paramo devadeva jagatpatiH suravIrArihantA || 2|| yasmAdIsho mahatAmIshvarANAM bhavAnAdyaH prItidaH prANadashcha | tasmAddhi tvAmIshvaraM prAhurIshaM santo vidvAMsaH sarvashAstrArthatajj~nAH || 3|| bhUtaM yasmAjjagadatyantavIra tvatto.avyaktAdakSharAdakSharesha | tasmAttvAmAhurbhava ityeva bhUtaM sarveshvarANAM mahatAmapyudAram || 4|| yasmAjjitairabhiShikto.asi sarvairdevAsuraiH sarvabhUtaishcha deva | maheshvaraM vishvakarmANamAhustvAM vai sarve tena devAtideva || 5|| pUjyo devaiH pUjyase nityadA vai shashvachChreyaHkA~NkShibhirvaradAmeyavIrya | tasmAdvikhyAto bhagavAndevadevaH satAmiShTaH sarvabhUtAtmabhAvI || 6|| bhUmitrayANAM deva yasmAtpratiShThA punarlokAnAM bhAvanAmeyakIrtiH | tryambaketi prathamaM tena nAma tavAprameya tridasheshanAtha || 7|| sharvaH shatrUNAM shAsanAdaprameyastathA bhUyaH shAsanachcheshvareNa | sarvavyApitvAchCha~NkaratvAchcha sadbhiH shabdasyeshAnaH shrIkarArkAgryatejAH || 8|| saMsaktAnAM nityadA yatkaroShi shamaM bhrAtR^ivyAn yadvyanaiShIH samastAn | tasmAddevaH sha~Nkaro.asyaprameyaH sadbhirdharmaj~naiH kathyase sarvanAthaH || 9|| dattaH prahAraH kulishena pUrvaM taveshAna surarAj~nA.ativIrya | kaNThe nailyaM tena te yatpravR^ittaM tasmAtkhyAtastvaM nIlakaNTheti kalpaH || 10|| yalli~NgA~NkaM yachchaloke bhagA~NkaM sarvaM soma tvaM sthAvaraM ja~NgamaM cha | prAhurviprAstvAM guNinaM tattvavij~nAstathA dhyeyAmambikAM lokadhAtrIm || 11|| vedairgItA sA hi tattvaM prasUtA yaj~no dikShANAM yoginAM chAtirUpaH | nAtyadbhutaM tvatsamaM devabhUtaM bhUtaM bhavyaM bhavadevAtha nAsti || 12|| ahaM brahmA kapilo yo.apyanantaH putrAH sarve brahmaNashchAtivIrAH | tvattaH sarve devadeva prasUtA evaM sarveshaH kAraNAtmA tvamIDyaH || 13|| ## A Commentary on the Rudra-Stotra By V. S. Agrawala ## shrIharivaMshapurANe viShNuparvaNi kR^iShNakR^itamidaM rudrastotramupalabhyate (a. 74, shloka 22\-34) | atra rudro devaH bahubhirnAmabhi: stuyate | rudanAt, rAvaNAt drAvaNAchcha rudrashabdasya vyutpatti: nirdiShTA | agnirvai rudraH, sa eva bhUte bhUte kumArarUpeNa jAyate, tasyaiva jAgaraNaM rodanamiti kathyate | rodanameva ashanAyA bubhukShA vA | agnirannAdaH somaH annaM, bAhyataH somAharaNechChaiva ashanAyA rudanatattvaM vA | rudraH eva pashupatirIshvaraH ityapi nigadyate | bhUtasya jagataH kAraNatvAt rudraH akShara iti anvarthanAmnA.abhihitaH | iha akSharatattvaM ki~nchidvistarataH vyAkhyAyate | tryambaka ityasya vaidikashabdasya mAtR^itrayamurarIkR^itya vyutpattirapi atra pradarshyate | ## The above Rudra Stotra by kRiShNa is inspired by a Vedic spirit and begins by invoking the etymological import of Rudra from the root rud `to weep'. This symbolical meaning (arthanirvachana) is first recorded in the shatapatha br. (VI. 1. 3. 10):-- ## yadarodIt tasmAd rudraH | ## When kumAra was born, he wept and, therefore, was named Rudra from ##rud ## `to weep.' This occurs in the Agni-chayana contest, where Agni is the new-born babe (##kumAra##), the prANic principle of the manifestation of life, that in each birth becomes young or renovated (##navo navo bhavati jAyamAnaH##). This agni or prANa is the pulsating principle of Life which manifests in the plant, animal and human kingdoms. He is named Rudra (##agnirvai rudraH, shatapatha 5\.3\.1\.10##). What is the esoteric symbolism of the word Rudra? The name points to a mystical meaning by the well known Vedic dictum ##ityAchakShate parokSheNa prokShapriyA vai devAH pratyakShadviShaH##; `that which weeps' refers to a child who starts life with weeping. The child weeps because he is afflicted with hunger. Hunger implies the desire for food, or what is called the principle of ##ashanAyA##, i.e. assimilation of food from outside. ##agni ## is the eater of food and ##soma ## is food; Agni is ##annAda ## and Soma is ##anna##; ##anna\-annAda ## is a veritable pair that upholds the law of life. Food (##ashana##) and nourishment (##poShaNa##) go together; and it is agni that is always the eater of ##rayi ## or ##soma ## (##agninA rayimashnavat poShameva dive dive##, Rv. I. 1. 1). Assimilation and elimination make up the first law of Life or prANa, upon which depends its second feature, viz. that of growth (##bR^iMhaNa##). Assimilation in symbolical language is rudana or weeping, i. e. hunger or the crying for food (##ashanAyA##), of which the perfect demonstration is seen in the new born babe. The shatapatha br. makes a clear statement about agni being Rudra for he cries for food as the means of obtaining immortality and the Devas appease him by offering food. agni longs for food and the gods bestow upon him the highest immortality through food (##anna ## or ##soma##) by which his terrific form becomes appeased, i.e. ##rudradevatya agni ## becomes ##shAntadevatyaH##. This is the mystical import of the ##shatarudriya ## litany of Yajurveda, Ch. XVI.[1] (##athAtaH shatarurIyaM juhoti | atraiSha sarvo.agniH sanskR^itaH | sa eShoa.atra rudro devatA | tasmin devA etadamR^itaM rUpamuttamamadadhuH | sa eSho.atra dIpyamAno.atiShThad annamichChamAnaH | tasmAddevA avibhayuryadvai bo.ayaM na hiMsyAditi | te.abruvan anna.asmai sambharAma tenainaM shamayAmeti | tasmA etadannaM samabharan shAntadevatyaM tenainamashamayan \- shatapatha 9\.1\.1\.1\-2## Here ##shatarudrIya ## is equated with ## shAntadevatya ## or ##shAntarudrIya##; ## rudra ## is the `animal fire,' expressing itself as hunger, which is the flare or flame in each individual or creature, referred to as ##manyu ## in the first mantra ##namaste rudra manyave ## Yajurveda XVI. 1. It is a ##namaH## stotra to Rudra comprising a sting of ##namaH ## offerings, where ##namaH ## means food' ##annaM namaH, shatapatha 6\.3\.1\.17##) which is the highest kind of `reverence' offered to the Deity. Agni grows amongst creatures for the consumption of every kind of food (##jAyate eva etad yachchIyate sa eva sarvasmA.aannAya jAyate shathapatha 9\.1\.1\.3##). agni as Life has a hundred heads with a hundred mouths all longing for appeasement through food-offering (##shatashIrSharudrashamanIyam, shathapatha 9\.1\.1\.7##). This was the Vedic background of Rudra and his Rudana, which is correctly interpreted by Griffith as `the hundred forms and powers of Rudra representing life and nature', where `Agni has on completion become Rudra'. The PurANas fondly borrowed and repeated this Vedic conception of Rudra, one of the clearest statement being in the li~Nga purANa: ## athaikAdasha te rudrA rudanto.abhyakramaMstathA || 23|| rodanAt khalu rudratvaM teShu vai samjAyata | ye rudrAste khalu prANA ye prANAste tadAtmakAH || 24|| prANAH prANavatAM j~neyAH sarvabhUShvavasthitAH || 25|| (li~NgapurANa 1\.22) ## Not only Rudra is derived from rud, but rudra is identified with prANa, a truly Vedic metaphysical doctrine, e.g. ## prANA vai rudrAH | prANA hIdaM sarvaM rodayanti | (jaiminIya upa\. brA\. 4\.2\.6) katame rudrA iti dasheme puruShe prANA AtmaikAdashaH | (shatapatha 11\.6\.3\.7) ## Wherever there is a body constituted of the five gross elements (bhUtas), there inheres within it the Life Principle called prANa, or in its several functioning aspects as prANas. The One Rudra becomes many Rudras (##rudrA rudrAMshasaMbhavAH, li~NgapurAN## 1. 82. 41). The harivaMsha repeats the epithet of rudana as rorUyamANa, `crying day by day, or frequentatively', and also as rAvaNa, i.e. the divine principle of prANa or rudra that makes a ten-headed Asura cry, referring to the prANas within the body (##dasheme puruShe prANAH##) whose riotous aspect is rAvaNa. The etymology of Rudra is also connected with drAvaNa, which is a new idea: ## te rudanto dravantashcha bhagavantaM pitAmaham | rodanAd drAvaNAchchaiva tato rudrA iti smR^itAH || (harivaMsha 3\.14\.39) ## What is implied in this idea of drAvaNa, `taking flight'? This too is a Vedic conception, viz. agni being frightened of the gods fled in the form of a ##mR^iga ## (i. e. animal) and concealed himself. The meaning is quite obvious, viz. that agni as prANa (Life or Energy) can never be seen in concrete or manifest form unless it incarnates in an animal body. The animal form is material (made of the Five bhUtas) and agni comes within the orbit of our experience only on the plane of matter. agni is visualised not as prANa, but prANa within the mRigas. It is the same thing as ##prANAtm##A and ##bhUtAtmA ## joined together, Life and Matter integrated in manifestation. This is the principle of drAvaNa or the flight of Agni as mRiga; each such mRiga or creature is pierced by Rudra's dart who is the Great Hunter (##mR^igalubdhaka##), for which the mRigashIrsha star in the sky is pointed out as a symbol on the basis of ##nidAna vidyA##. By referring to Rudra as ##pashupatiM##, the Vedic invocation of ##pashUnAM pataye namaH ## and the rich doctrine of pashu and pAsha and pashupati as elaborated by the pAshupata shaivas is hinted at in purANic terminology, as explained in my article on pAshupata yoga (purANa, I, pp. 242-243). From brahmA, the Creator, down to the plants and trees, all are pashus: ## brahmAdyAH sthAvarAntAshcha devadevasya dhimataH | pashavaH parikortyante saMsAravashavartinaH || (li~NgapurANa 2\.9\.11\-12) brahmAdistambaparyantaM pashUn baddhvA maheshvaraH | tribhirguNamayaiH pAshaiH kAryaM kArayati svayam || (li~NgapurANa 2\.9\.21\-22) ## Animals from the Rigveda onwards have been classified as tame (grAmya) and wild (AraNya, Rv. X, 90-8), the former being fit for yaj~na and the latter being ayaj~niya or amedhya; the former being symbols of Devas and the latter of Asuras (i. e. of dedicated power and riotous unharnessed power respectively). Vs. 24 repeats the significant epithets, ##Ishvara##, ##Isha##, referring to shiva as the paramount Lord IshAn, because of which He was known as ##maheshvara ## in his transcendent form. Vs. 25 distinguishes between ##bhUta ## and ##akShara##, based on the ##kShara puruSha ## and ##akShara puruSha ## doctrine of the Rigveda (I, 164-42, ##tataH kSharatyakSharam##). bhUta or Matter is called kShara, as defined in the gItA (##kSharaH sarvANi bhUtAni##, 15.16). ##prANa ## or ##avyakta ## is called ##akShara ## (cf. ##gItA 12\.3##, ##ye tvakSharamanirdeshyamavyaktaM paryupAsate##), also called ##kUTastha ## (##kUTastho.akShara uchyate, gItA 15\.16##). The purANas make very frequent references to AKSHARA-- ## na kShIyase na kSharasi kalpakoTishatairapi | tasmAttvamakSharatvAchcha akSharashcha prakIrtitaH || (matsya. 248\.39) ## The muNDaka up. contains an exposition of ##akShara vidyA##, also called ##parAvara brahmavidyA ## (I. 1-2) and according to it the source of this Universe is akshara, also identified with Satya, amRita, prANa. A significant term for it is ##setu##-- ## yaH seturIjAnAnAmakSharaM brahma yatparam | abhayaM titirShatAM pAraM nAchiketaM shakemahi || (ka. 1\.3\.2) ## The ##akShara ## or ##prANa ## is the Bridge connecting the lower## kShara puruSha ## with the highest ##avyaya puruSha ## called ##puruShottama##. Kshara is Matter, akshara is Energy and avyaya is Consciousness. akshara is therefore the connecting link between the two. If we conceive of these three as a circle, ##avyaya ## is its centre, ##akShara ## the diameter, and kShara its circumference. It is the activity of the akshara that measures out the circle: ## pa~ncha padAni rupo anvarohaM chatuShpadImanvemi vratena | akShareNa pratimima etAmR^itasya nAbhAvadhi saM punApi || ## (Rv. X, 13-3) According to Griffith this stanza is most obscure; his translation is-- `Five paces have I risen from Earth: I follow her who hath four feet with devout observance. This by the Sacred Syllable have I measured: I purify in the central place of Order.' Earth here is the symbol of each material creation (bhUpiNDa); in its pulsating centre is the creative force of prANa measuring out the Five aksharas through five steps, viz. brahmA (sthiti), indra (gati), viShNu (Agati) and agni-soma. This is the akSharavidyA, the pulsating rhythm which measures out the threefold manifestation (mana-prANa-vAk) of each life-centre against the background of Rita. Rita is Soma and akshara is agni, the latter by virtue of its rhythm of expansion and contraction (sama~nchana-prasAraNa, prANApAna, shvAsa-prashvAsa) is drawing in matter from outside and creatingi the material body. This was the ancient kSharAkSharavidyA-- ## yadakSharaM pa~nchavidhaM smeti yujo yuktA abhi yat saMvahanti | (aitareya A\. 2\.3\.20) ## The five constituents of akShara are enumerated in the following mantra: ## tvamagna indro vR^iShabhaH satAmasi tvaM viShNururugAyo namasyaH | tvaM brahmA rayivid brahmaNaspate tvaM vidhartaH sachase purandhyA || (R^i\. 2\.1\.3) ## `O Agni, thou art Indra, thou art viShNu of the mighty stride adorable: Thou Brahmanspati (Soma), thou brahmA; thou as agni bringing in Rayi (rayi, the opposite principle of AgneyaprANa): thou Sustainer (vivartaH) with thy power dwell in our Pura (so that we may become Purusha).' The invisible or unmanifested centre of Life is essentially the akshara, the Divine Principle which creates and controls the manifested bhUtas: ## avyakto.akShara ityuktastamAhuH paramAM gatim | (gItA 8\.29) ## It is rightly said that all creation takes place by virtue of akshara or the pulsation of prANic rhythm: ## tathAkSharAtsannavatIha vishvam (muNDaka 1\.1\.7) tathAkSharAd vividhAH somya bhAvAH prajAyante tatra chaivApi yanti (muNDaka 2\.1\.1) ## It is the mighty reality of akshara or activating Energy that upholds all the material world: ## yathA sUchyA palAshAni santR^iNNAni syurevamevaitenAkShareNeme lokAH santR^iNNAH (jaiminIya upa\.brA\. 1\.10\.3) ## The ##akShara ## is both the unifying Thread (##sUtrAtmA ## = the Thread Spirit) and the dynamic controlling spirit called antaryAmI atmA. It permeates each and everything in its hundred, thousand and million manifestations and thus is the basic Immortal Principle (##akShiti##) underlying all space: ## tadidam imAnatividhya dashadhA kSharati shatadhA sahasradhA.ayutadhA prayutadhA (niyutadhA).arbudadhA nyaburdadhA nikharvadhA padmam akShitirvyomAntaH | ## Like the mighty irresistible flood it overflows and overtakes each and everything, the lower and the higher ones, as itself being the Supreme Indestructible Reality -- this Akshara is the One Divinity: ## yathaugho viShyandamAnaH paraHparovarIyAn bhavati, evamevaitad akSharaM paraHparovaroyo bhavati | (jai. upa. brA. 1\.10\.5) ## In vs. 25 the great Vedic doctrine of ##akShara ## is invoked by calling Rudra as the Lord of Akshara (##akSharesha##) and the Unmanifest Akshara from whom the Universe emanates in each cosmic aeon. In vss. 26-27 Rudra is addressed as ##devAtideva##, Supreme One God over all the gods and demons, referred to as ##mahAdeva ## in the Rigveda (IV. 58.3) and ##mahAdeva ## in the purANas. The doctrine of trika or triple manifestation is the bedrock of Vedic and purANic metaphysics and in fact of all ancient Indian philosophical thought. The same is frequently mentioned in the Vedas and is the permeating spirit of purANic cosmogony. Verse 28 refers to it under the two symbols of Three Earths (bhUmitraya) and Three Mothers (tryambaka). For the generation of Mind, Life and Matter which constitute the unified Fire of prANa, Three Mothers are essential, as the tisro mAtRIH of the Rigveda: ## tisro mAtR^IstrIn pitR^In vibhradeka Urdhvastasthau nemavaglApayanti | (R^i\. 1\.164\.10) tisro dyAvo nihitA antarasmin tisro bhUmIruparAH ShaDvidhAnAH (R^i\. 7\.87\.5) trirantarikShAM...trI rajAMsi...trINi rochanA | tisro divaH pR^ithivIstisraH...tribhirvrataiH | (R^i\. 4\.53\.5) trisraH pR^ithivIrupari pravA divo nAkaM rakShethe dyubhiraktabhirhitam | (R^i\. 1\.34\.8) tisro mahIruparAstasthuratyA guhA dve nihite darshyekA | (R^i\. 3\.56\.2) ShaDAhurdyAvApR^ithivI | (atharva\. 8\.9\.16) ## Earth and Heaven (##dyAvA pR^ithivI##) are the combined units of generation, Universal Parents (##dyauH pitA pR^ithivI mAtA##), who together form a single Pair spoken of as one prajApati. There are the Three Worlds (##jagat.htraya##), also called ##puratraya## (##jagat.htrayaM rudra puratrayaM hi\, li~NgapurANa purANa\, ## I 72.152; L 71.24), the Triple Cities of Gold, Silver and Copper, symbolising the three states of consciousness, viz the waking state, the dream state and the deep sleep state (jAgrata-svapna suShupti). Each of them has its source in a Parental Pair. shiva as the Lord of tripura is the supreme controller of those three states of consciousness. He is therefore the son of Three Mothers in his manifest form. Ambaka (##ambaka##) also means an `eye', for each birth is an eye that opens on one of the three worlds (##saMbodhayitR^i chakShu##). The Three Eyes of Rudra are the Sun, Moon and Fire of the purANas, which the Vedas refer to as the Eye of mitra, varuNa and agni (##chakShurmitrasya varuNasyAgneH##). The Eye of agni is the ##jAgrat##, the Eye of mitra is svapna, and the Eye of varuNa is the ##suShupti ## state, which sends its unobstructed vision into those deepest regions called the Dark Descent (##kR^iShNaM niyAnaM##, Rv. I. 164.47), or the dark interior of varuNa-loka, of which the Seer is the Rishi dIrghatamas. The purANic authors very well understood this complex symbolism and their explicit statements are models of brevity and clarity: ## trayANAmapi lokAnAM guNAnAmapi yaH prabhuH || 18 devAnAmapi devAnAM brahmakShatravishAmapi || akArokAramakArANAM mAtrANAmapi vAchakaH || 19 tathA somasya sUryasya vahneragnitrayasya cha | ambA umA mahAdevo hyambakastu triyambakaH || 20 (li~NgapurANa 2\.54) ## Three Lokas, Three guNas, three Vedas, three devas, three varNas, three mAtrAs of praNava, and Three Fires--all these are the visible manifestations of the Great Mother Goddess umA and of the triyambaka Lord Rudra. sharva as one of the forms of ##aShTamUrti rudra ## occurs in the list of the eight names of kumAra in the shatapatha Br. (6.3.1.18), and is regularly mentioned in the purANas as a form of shiva-rudra. Here the name is derived from shatrUNAM shAsanAt, `the chaser of hostile forces'. It is said to symbolise the element of Earth ##pArthivaM tad.hvapurj~NeyaM sharvatattvaM bubhutsubhiH ## (li\~NgapurANa, II: 13. 19). Similarly new derivations of IshAn and sha~Nkara are offered (vss. 29-30). The well known exploit of shiva in drinking the poison and becoming nIlakaNTha is explained with some difference, viz. that He charred his throat on account of resisting the might of Indra's thunderbolt. Of the five chakras in the human body, the ##vishuddhichakra ## in the throat is the centre of AkAsha, which is the first and foremost of the pa~nch-bhUtAs. The Five Elements represent the Asuric aspect of darkness and death, which so long as they are dispersed in the AkAsha or expanse of space do not harm the owner thereof. If their poison descends to the other lower centres they become fatal. The Asura represents death, darkness, falsehood and sin (##mR^ityuH tamaH anR^itaM pApmA##) and over all of them shiva has trimphed. li~Gga and Yoni correspond to Purusha and prakRiti, the Male and the Female Principles in the universe: ## strIli~NgamakhilaM devI prakR^itirmamadehajA | puli~NgaM puruSho viprA mamadehasamudmavaH || (li~NgapurANa 1\.33\.34) ## In fact they are two forms of one and the same energy and belong to a single Reality without distinction: ## umAsha~Nkarayorbhedo nAstyeva paramArthataH | dvidhA.asau rUpamAsthAya sthita eva na saMshayaH || (li~NgapurANa 1\.87\.73\.14) yathA shivastathA devI yathA devI tathA shivaH | nAnayorantaraM vidyAchchandrachandrikayoriva || (shivapurANa vAyavIyasaMhitA, uttarArdhaM 4\.9) ## Verse 33 refers to ##yaj~na ## and ##yoga ## as the two manifestations of the Divinity, both receiving the sanction of the Vedas as the means for crossing the ocean of the world. There is no greater mysterious power than that of Rudra. It becomes the Past, Present and Future, and then vanishes into nothingness. The line of ancient gods like brahmA, and sages like Kapila, and the many Rishis born from them, of all these the root cause and source is the great Lord Rudra (vs. 34). ## 1\. athAtaH shatarudriyaM juhoti | atraiSha sarvo.aginaH saMskR^itaH | sa eSho.atra rudro devatA | tasmin devA etadamR^itaM khapamuttamamadadhuH | sa eSho.atra dopyamAno.atiShTad annamichChamAnaH | tasmAddevA avabhayuryadvai no.ayaM na hiMsyAditi | te.abruvan annamasmai sambharAma tenainaM shamayAmeti | tasmA etadannaM samabharan shAntadevatyaM tenainamashamayan (shatapatha 9\.1\.1\.1\-2)| ## Encoded and proofread by Jonathan Wiener wiener78 at sbcglobal.net \medskip\hrule\obeylines Please send corrections to sanskrit at cheerful dot c om Last updated \today https://sanskritdocuments.org \end{document}