22 - Creation of Rudras 

Süta said: 

1-2. On seeing both of them extremely humble, the lord of Umā with eyes tawny as honey, was much delighted, thanks to the exposition of truth. The three-eyed, the pinaka-bearing, and the trident-holder lord Shiva, the destroyer of Dakşha’s sacrifice became very glad. 

3. On hearing their nectar like words lord Shiva sportingly asked them though he knew their intentions. 

4-7. “Who are you noble souls eagerly yearning for each other’s welfare? You lotus-eyed ones have somehow met together in this terribly extensive flood.” 

Glancing at each other, the noble souls replied: “O lord, what is there that remains unknown to you? O lord Rudra of great ‘Māyā’, we two have been created by you willingly.” 

On hearing their words and having honoured and greeted them the glorious lord spoke sweetly in smooth words: -

“O Brahmã! O Vishņu! I am speaking to you. 

8. I am delighted by your devotion couched in words of perpetual value. Both of you are endearing to my heart. 

9. What shall I give you now? Which is sweeter boon you desire?” Then the blessed lord Vishņu spoke to lord Shiva: 

10. O lord! everything has been granted by you. If you are so pleased with me, O lord! grant that my devotion for you remains stable. 

11. On being requested thus lord Shiva realised it. He honoured Vişhnu and granted him devotion to his lotus-feet. 

12. “You are the creator of this world. You are its presiding deity. Hail unto you, O dear, O lotus-eyed lord, I shall go (now).” 

13-15. After saying this the great lord blessed Brahma too. Greatly delighted he patted Brahmã with his auspicious hands and said: “O dear, surely you are equal to me. You are my devotee too. Hail unto you, I shall leave now, O deity of good rites, may there be perfect awareness in you.” 

16-17. After saying thus, the lord of the Ganas bowed to by “Devas, vanished there itself. After attaining perfect knowledge from Vishnu, Brahmă whose source of origin was the lotus, performed terrible penance with a desire to create. Even as he performed thus penance, nothing resulted. 

18 After a great deal of time his misery turned into anger. From the eyes overwhelmed with anger drops of tears fell down. 

19-20. From those drops of tears, huge poisonous snakes appeared. They had all the three humours, the wind, bile and phlegm. They were highly blessed; they were adorned with Svastika marks. Their hairs were dishelled and scattered. On seeing the snakes born at the outsea Brahmā censured himself. 

21. O he upon the fruit of my penance of this sort, if it were to be like this. Even in the beginning, my progeny has become the destroyer of the world. 

22. Originating from anger and fury a severe loss of sense overwhelmed him. Out of the distress resulting from his loss of sense, he lost his life. 

23. From the body of Brahınā of unequalled valour, the eleven Rudras⁹⁵, sprang up crying, out of sympathy and mercy. 

97. The word Rudra is derivable from ru to cry and dru to move, The Purānas make frequent reference to the crying of Rudras, SP. (Vāyaviya 12. 25-30) identifies Rudras with the life principles, i.e. the prānas that activate the insentient matter for creation. As soon as Rudra or Präna becomes manifest in the organism it cries for food. Cf. Harivamsha 2.74.22; 3.14.39. Another characteristic of the Rudras is their rhythmic movement (dravana, from dru to move) which is responsible for the incessant flow of creation represented by the Shatarudriya or Kotirudriya concept. Cf. 

YV. 16. 4; Väyu 10.58. 

24. They became known as Rudras due to their crying. The Rudras and the prāņas are identical with each other. 

25-28. The prāņas are stationed in all living beings. The trident-bearing lord Shiva who enforces strict discipline granted him life again. After obtaining life, lord Brahmā saluted lord Shiva, the lord of Devas. By means of Gayatri he perceived him as identical with the universe. On seeing and eulogizing him as such, Brahmã was struck with wonder. Bowing to him again and again, he proclaimed: “O lord! how is it that you have assumed such forms as Sadyojāta and others.”