Rudra Rass

[jvalasingh]

I asked a question on another topic but I tihnk I will start a new one

The question was, what is Rudra Rass? How is it different than Bir Rass?

On Shaheediyan's status it says, "Rudra Ras is a negative essence, one should not try to acquire it. Bir Ras is to be pursued, as it is aligned with dharmic action."

If that is true, then why did Guru Gobind Singh Ji write in his Chandi Chritar composition:

ਚੰਡਿ ਚਰਿਤ੍ਰ ਕਵਿੱਤਨ ਮੈ ਬਰਨਿਓ ਸਭ ਹੀ ਰਸ ਰੁਦ੍ਰ ਮਈ ਹੈ ॥

I have narrated this Chandi Charitra in poetry, which is all full of Rudra Rasa (sentiment of ragge).

ਏਕ ਤੇ ਏਕ ਰਸਾਲ ਭਇਓ ਨਖ ਤੇ ਸਿਖ ਲਉ ਉਪਮਾ ਸੁ ਨਈ ਹੈ ॥

The stanzas one and all, are beautifully composed, which contain new sillies from beginning to end.

ਕਉਤਕ ਹੇਤ ਕਰੀ ਕਵਿ ਨੇ ਸਤਿ ਸਯ ਕੀ ਕਥਾ ਇਹ ਪੂਰੀ ਭਈ ਹੈ ॥

The poet hath composed it for the pleasure of his mind, and the discourse of seven hundred sholokas is completed here.

ਜਾਹਿ ਨਮਿੱਤ ਪੜੈ ਸੁਨਿ ਹੈ ਨਰ ਸੋ ਨਿਸਚੈ ਕਰਿ ਤਾਹਿ ਦਈ ਹੈ ॥੨੩੨॥

For whatever purpose a person ready it or listens to it, the hgoddess will assuredly grant him that.232.

Furthermore in Krishnavatar we can see Guru Gobind Singh Ji describe the state of Kharag Singh as:

ਦੋਹਰਾ ॥

DOHRA

ਖੜਗ ਸਿੰਘ ਕਰ ਖੜਗ ਲੈ ਰੁਦ੍ਰ ਰਸਹਿ ਅਨੁਰਾਗ ॥ ਯੌ ਡੋਲਤ ਰਨ ਨਿਡਰ ਹੁਇ ਮਾਨੋ ਖੇਲਤ ਫਾਗ ॥੧੩੮੪॥

Kharag Singh, filled with anger, taking his dagger in his hand, was fearlessly roaming in the war-arena; he seemed to be playing Holi.1384.

Again in Krishnavatar it says:

ਸਵੈਯਾ ॥

SWAYYA

ਕ੍ਰੋਧ ਭਰਯੋ ਰਨ ਮੌ ਅਤਿ ਕ੍ਰ੍ਵਰ ਸੁ ਪਾਨ ਕੇ ਬੀਚ ਕ੍ਰਿਪਾਨ ਲੀਏ ॥ ਅਭਿਮਾਨ ਸੋ ਡੋਲਤ ਹੈ ਰਨ ਭੀਤਰ ਆਨ ਕੋ ਆਨਤ ਹੈ ਨ ਹੀਏ ॥

Balram is proudly moving in the war-arena, filled with me and taking his sword in his hand; he is not caring for anyone else;

ਅਤਿ ਹੀ ਰਸ ਰੁਦ੍ਰ ਕੇ ਬੀਚ ਛਕਿਓ ਕਬਿ ਸਯਾਮ ਕਹੈ ਮਦ ਪਾਨ ਪੀਏ ॥ਬਲਭਦ੍ਰ ਸੰਘਾਰਤ ਸ਼ੱਤ੍ਰ ਫਿਰੈ ਜਮ ਕੋ ਸੁ ਭਯਾਨਕ ਰੂਪ ਕੀਏ ॥੧੮੩੬॥

He looks like the one intoxicated with wine and filled with ire and is killing the enemies manifesting himself like the dreadful Yama.1836.

Now can anyone define what Rudra Rass is? Are those translations correct?

Bhai Kahn Singh Nabha defines Rudra Ras as:

ਰੁਦ੍ਰ ਰਸ

ਦੇਖੋ, ਨਵਰਸ ਅਤੇ ਰੌਦ੍ਰ. ''ਬਰਨੋ ਸਭ ਹੀ ਰਸ ਰੁਦ੍ਰ ਮਈ ਹੈ.'' (ਚੰਡੀ ੧) ਅਜਾਣ ਲਿਖਾਰੀਆਂ ਨੇ ਉਂਕੜ ਨੂੰ ਰਾਰੇ ਨਾਲ ਜੋੜਕੇ ਰਸਰੁਦ੍ਰ ਦੀ ਥਾਂ ਰਸਭਦ੍ਰ ਬਣਾ ਦਿੱਤਾ ਹੈ.

Bhai Kahn Singh first says to look at the Navras, the nine Ras's in indian classical thought. Rudra Rass is distinct from Bir Ras.

If we look under Raudr as it says to above it defines it as:

ਰੌਦ੍ਰ

ਰੁਦ੍ਰ ਹੈ ਜਿਸ ਦਾ ਦੇਵਤਾ, ਐਸਾ ਇੱਕ ਕਾਵਰਸ. ਦੇਖੋ, ਨਵ ਰਸ, ਭਾਵ ਅਤੇ ਰਸ। ੨. ਕ੍ਰੋਧ। ੩. ਧੁੱਪ ਆਤਮ। ੪. ਯਮ। ੫. ਵਿ- ਡਰਾਉਣਾ. ਭਯਾਨਕ। ੬. ਰੁਦ੍ਰ (ਸ਼ਿਵ) ਦਾ.

Isn't it odd that we find the words Rudra Rass in the writings of Dasam Guru Granth Sahib yet I cannot seem to find the words Bir Ras, if you do find it please post.

Please post other explanations/definitions etc

Just want to get peoples thoughts out about this

Edited February 19, 2010 by jvalasingh

[Matheen]

If i remember correctly, the word Rudra also means 'to destroy'. This makes sense because Shiv is also called Rudr, and his duty (or the prupose of that shakti) is to destroy.

Part and parcel of war, so I don't see the negativity of it. Probably something that isn't easy to control when it sufaces, though.

[Mekhane'ch Jannat]

In Sanskrit Rudra is derived from the root meaning to cry or wail, i am not sure about destroy. But i think the name may have been extended to mean some loss or destruction because on these occasions people cry. Rudra in the Veda, shares similarities with Agni and is seen as a type of 'fire' that is identified with 'krodh'. But this krodh in my opinion is celestial krodh not human anger or rage. Human anger destroys the human but celestial anger destroys the human in another way - in order to be reborn -

[shaheediyan]

In Sri Guru Granth Sahib, Rudra is translated directly as Shiv Ji, as it is mentioned in the same sentance as Brahma and Vishnu, and in the above Sri Dasam Granth pangtiyan the translation appears to be the same i.e. the fierce spirit/essence of Shiva, as the subject relates to Yudh.

The same way, ithihaas records Singhs taking the form of Chandi or the 'essence' of Chandi filling them i.e. when Baba Deep Singh went to war.

I have said Rudra is a negative essence because it has been variously translated as rage, fierce, terrible, anger etc. On the battlefield of course, these sort of sentiments are normal, but they are clearly different from Bir-Ras, which encompasses Heroic action, a Hero being one who performs acts of bravery, not actions of rage. Rud has also been used as an alternative to gjaa hence Rudra - gjaavan vala - which also fits the battlefield scenario.

It's a complex subject, whether Rudra is an ideal on the battlefield, or whether one should retain Bir only and ensure their actions on the battlefield (and reasons to go to war) are Dharmic, rather than a raged reaction.

There 'may' be a case to say that Rudra in a controlled manner is required in war, but on the whole, I still maintain, its a destructive force (one which destroys the person who uses it), if it cannot be contained.

Edited February 20, 2010 by shaheediyan

[Mekhane'ch Jannat]

The word Bir may be derived from veer or veerya, which means heroic. Veerya also means semen, which is the essence of strength and power. Raas is taste, flavour or emotion. Emotions cause chemical changes within the body so raas is also a 'juice' which flows in the body when certain emotions are triggered by external influences. The raas of Veerta gives power to a man and enables him to do heroic acts. The raas of Rudra would be krodh which destroys, a warrior with a lot of bir raas would be able to employ rudra raas to destroy his enemies because he has enough money in his account to pay for it, as it were. But one thing to bear in mind is the Rudra of today is not the same Rudra of Guru Gobind SInghs time. The power transmitted through the medium of the symbol Rudra has no vivifying or energising power, it has become an empty lifeless word for scholars to dispute over. I would have thought that if this symbol were a living reality the detrimental effect of using krodh would be mitigated by raising it to a trans-personal level, thus attempting to bypass the false ego with, of course, varying degrees of success. Needless to say such things as krodh if unsuccessfully transcended through non-identifying, can have disastorous effects on the health of the body as an unpleseant -taste- may be created.