and is called the Soul of the universe. From
her flows all the modifications of both Creation and
Destruction. (She is identical with my Prakriti or
Nature). Divested of sex, She or He is the penances
that people undergo. He is both the sacrifice
that is performed and the sacrificer that performs
the sacrifice. He is the ancient and the infinite
Purusha. He is otherwise called Aniruddha and
is the source of the Creation and the Destruction
of the universe. When Brahma’s night wore
off, through the grace of that Being of immeasurable
energy, a lotus made its appearance first, O thou
of eyes like lotus petals. Within that lotus
was born Brahma, springing from Aniruddha’s grace.
Towards the evening of Brahma’s day, Aniruddha
became filled with wrath, and as a consequence of
this, there sprang from his forehead a son called Rudra
vested with the power of destroying everything (when
the hour for destruction comes). These two, viz.,
Brahma and Rudra, are the foremost of all the deities,
having sprung respectively from the Propitiousness
and the Wrath (of Aniruddha). Acting according
to Aniruddha’s direction, these two deities
create and destroy. Although capable of granting
boons unto all creatures, they are, however, in the
matter of the concerns to which they attend (viz.,
Creation and Destruction), merely instruments in the
hands of Aniruddha. (It is Aniruddha that does everything,
making Brahma and Rudra the visible agents in respect
of the universe). Rudra is otherwise called Kaparddin.
He has matted locks on his head, and sometimes displays
a head that is bald. He loves to dwell in the
midst of crematoriums which constitute his home.
He is an observer of the austerest vows. He is
Yogin of mighty puissance and energy. He is the
destroyer of Daksha’s sacrifice and the tearer
of Bhaga’s eyes. O son of Pandu, Rudra
should be known to have always Narayana for his Soul.
If that deity of deities, viz., Maheswara, be
worshipped, then O Partha, is the puissant Narayana
also worshipped. I am the Soul, O son of Pandu,
of all the worlds, of all the universe. Rudra,
again, is my Soul. It is for this that I always
adore him. If I do not adore the auspicious and
boon-giving Isana nobody would then adore my own self.
The ordinances I set are followed by all the worlds.
Those ordinances should always be adored, and it is,
therefore, that I adore them. He who knows Rudra
knows myself, and he who knows myself knows Rudra.
He who follows Rudra follows me, Rudra is Narayana.
Both are one; and one is displayed in two different
forms. Rudra and Narayana, forming one person,
pervade all displayed things and cause them to act.
No one else than Rudra is competent to grant me a
boon. O son of Pandu. Having settled this
in my mind, I adored in days of yore the ancient and
puissant Rudra, for obtaining the boon of a son.
In adoring Rudra thus I adored my own self. Vishnu
never bows his head unto any deity except his own self.
It is for this reason that I adore Rudra, (Rudra being,