CHAPTER I

INTRODUCTION

&restho /jatasya rudra £riya'si

1"" 1
""" • •

tavastama tavasaifi vajravaho/

parsi
_rnirr •
nah
o •1
paramamhasah
n 1 1 T •
svasti

vi£va abhiti rapaso yuyodhi//

RV,11.33 .3 .

trayambakam yaiamahe suqandhim pustxvardhanam/

~ ■ •

urvarukamiva bandhananmrtyorrnuksiya mamrtat//

• • •

VS,III.60.

yo aqnau rudro yo apsvantarya osadhirvirudha avivefea/

• T ' ™" n - ■ - i u ■■r

ya ima vi£va bhuvanani caklrpe tasmai rudraya namo astvagnaye//

AV,VII.87.1.

The vedic literature occupies a vital position

in the study of the history of religion. The vast literature

is rich in mythology which is significant for the study of

the history of the mental activity of the people belonging

 2

to a vast antiquity and to analyse earliest stages of

thought. Oldenberg rightly remarks/ "out of all the rack

and ruin of Indian antiquity, the most momentous objects,

which the investigator can hope to render comprehensible

to the modern reader, are the great religions of ancient

India. At their head stands the religion embodied in the

literature of the Veda - a belief closely related to the

ancient religions of the principal European peoples, but

retaining in a clearer manner than they the marks of distant

prehistoric stages, the traces of mighty commotions m which

man's religious thought and feeling labouriously struggled

forth from the crude confusion of premitive ages to nobler

and more elevated forms

The concept of vedic Rudra forms an important study

in mdological research and thus many scholars have contributed

new lights in this field, in the religious history of India,

no religion has had a long and continuous tradition as &aivism.

All the study in this field may be broadly divided into two

1. H. Oldenberg, Ancient India - Its Language and Religions,

p.47
 3

categories as tracing the beginning of Rudra-oiva worship

to the Mahenjodaro Pasupati cult and secondly in proving

Rudra as a purely vedic deity. The very antiquity of

Rudra-fiiva worship implies the vicissitudes m course of

its long history through which this religion has passed and

this attracts the attention of -the scholars who are of

divergent opinions. The present work endeavours to prove

the genesis of the &aivism in the vedic Rudra worship.

Considering the works which deal more specifically

with Rudra-Siva ana allied religious cults, which are

frequently referred to in this work, the mention must be

made at the very out set of Vaisnavism Saivism and Minor

" "" • • 1 1 1 ." 1 "" ' " ' 1 ' " 111
Religious Systems by R.G. Bhandarkar. His work represents

a systematic scientific approach of the historical analysis

of the origin and development of the £>aiva religion from the

vedic time onwards. Suggestive informations are also furnished

by this book on the schools of Saiva philosophy. C.V. Narayan

Ayyar's Origin ana Early History of £aivism of south India

is specifically important as he adheres to the view that

Rudra-Jaiva was already a vedic deity at the dawn of history.

According to N. Venkataramanayya, there are no valid grounds

for pursuing a non-Aryan origin of puranic £iva. Vedic Rudra

 4

according to him, is an Aryan deity of solar origin.

"Rudra in the Veda" published m VHP and "Vaisnavism And

' • *

Saivism" published m Insights into Hinduism by R.N. Dandekar,

The Presence of &iva by Stella Kramrisc'n, Asceticism and

Eroticism in the Mythology of £iva by Wendy doniger O'

Flaherty, The Indian Theoqony by Sukumari Bhautacharji and

The Concept of RUDRA-&IVA Through the Ages by Mahadev

Chakravarti are of immence value in this line of research.

The above mentioned "works are considered to be the latest

contributions in this direction, where the scholars are of

varied form of opinions to attribute a definite character

to Rudra on the basis of textual references as well as on

the basis of epigraphie and numismatic data. Amongst them,

the works done by R.N. Dandekar are of immense importance

as they consider almost all the opiniens critically. He

has taken into account a number of works of which the

following are noteworthy. They are Vaisnavism iSaivism and

”" 1 ♦ • rr" n "" 1 1 .11111

Minor Religious Systems by R.C. Bhanaarkar, E. Ve'rcn -

Histoire Naturelle des Religions, C. Von Orelli -

Allgemeine Religions Geschichte, S. Remach - Orpheus Histoire

Generali des Religions and A.S. Bishop - The Worlds * Altar

Stairs, Introductory Studies in the Religions of the World-1910,

L. Von Schroeder - Arische Religion, H.H. Wilson -

Essays and Lectures on the Religion of the Hindus,

 5

A. Barth - Des Religions Qe I1 Inde, The Religions of India

by E.W. Hopkins, Indische Reliqionsqescnichte by E. Hardy,

and Ancient India, its Language and Religions by H. Oldenberg,etc.

Apart from the above cited works time and again

innumerable theories developed around Rudra's character,

though no single theory can be ascribed to Rudra's personality

in the whole of vedic literature. A short account of the

important ideas associated with Rudra is furnished below.

1. RUDRA AS A STORM GOD

The most common theory about vedic Rudra is that

Rudra is a storm god, which is accepted and forwarded by

Kuhn, Bloomfield, Hardy, Hopkins and Macdonell. This view

is based upon certain characters of Rudra as follows.

The celestial character of Rudra is referred to

in a number of texts. He is divah asurah or the god of the

1 1 ' "" 1 • """ r T J •

heaven (RV,II.1.6; VIII.20.17) and he is divo varahah

(RV,1.114.5). His arrows are sent from heaven (RV,VIT.46.3).

Rudra is prayed to come down to the earth from heaven

(RV,X.92.9). He is the possessor of thunderbolt (RV,II.33.3).

Didyut is the weapon of Rudra; which is understood as vidyut

or lightning (RV,VII.46.3). These characters prove Rudra

to be a god of tempest. This idea is more intensified in

RV,VII.46.3, where his lightning being hurled down from

 6

the sky, passes along the earth and which is prayed to

avoid the worshipper. In AY,XI.2.26, Rudra is prayed not

to assail the worshipper with celestial fire and his

lightning is desired to descend else where.

Moreover, the naturalistic interpretation of

vedic mythology connects Maruts with the storm. Rudra as

the father of Maruts, is closely connected with them, who

are often implored as rudrah, rudrasah, etc. RodasI is

i r „ '" " " " ' •

their female companion while Rudra is their father. Cn the

basis of above discussion Rudra is viewed as a storm deity.

2. RUDRA AS A RAIN GOD

Rudra makes the streams flow over the earth. The

words like midhva, midhustama, mllhusa, etc. are often

■ Tin ^ -r 9 " • • ' ' mi -v -rn- „ —~

ascribed to him. These words are derived from >/mih

(= to shower) and are usually applied in RV to the deities

who are connected with storm and rain. The benevolent and

malevolent nature of Rudra is also explained by the purifying

and baleful aspect of the storm as the rain brings purifying

happiness to the living being while the lightning causes

rain. The medicinal potency of water is often referred to

in connection with Rudra. Rudra's physician character is

 7

2
hinted at several vedic stanzas. The healing power of

Rudra is referred to in AV 11.27.6 and in VS III.59;

XVI.5;49. The medicinal capacity of water is stressed

upon in a number of vedic texts as apsu antar vi£vani

bhesaia RV(I.23.20). The epithet .jalasabhesaja is

"r"' • t"1 T ' *

4
exclusively attributed to Rudra in several mantras.

The exponents of storm god theory interpret this word as

one whose medicinal remedies consist of waters. Waters as

medicines are also connected with Maruts (RV/V.53.14) and

the medicinal remedies are described as coming down from

the sky (RV,X.59.9). Thus Rudra1s connection with rain is

confirmed on the background of Rudra's character as a

storm deity. His physician character is best proved by his

epithets as midhvah or as the dispenser of rain water which

freshenes up the atmosphere by its purifying and cleansing

activity.

In the |>R, Rudra is depicted as the lord of rains,

clouds, lightning and wind. The wind is described there as

the arrow of Rudra yesam vata isavah/ Rudra's connection

2. RV,II.33.4; 7; 12; 1.114.5; V.42.11; VII.46.3.

• mmm
3. RV,VI.50.7; X.137.6.

4. RV,1.43.4; VIII.29.5; AV,II.27.6.

 8

with the constellation ardra is found m Brahmanic texts.

TB,III .1.4.30 depicts the ardra as the constellation of

the moist, whose ruling deity is Rudra. Rudra's derivation

from the root 7rud (= to roar) also refers to a roaring

and thundering storm god. But a number of deficiencies of

5
this theory has been marked by R.N. Dandekar. According to

him in RV the characters of Rudra do not exclusively prove

him as a god of tempest. Moreover, the storm god theory is

exclusively based upon the evidences of RV, where the post

RV literature gives a more living and full picture of

Rudra. As to Dandekar, the heavenly character is thrust

upon Rudra tendentiously. The terms like vajravahu

(RV,11.33.3) and didyut signifying the thunderbolt and

lightning as the weapon of Rudra, are not used in a definite

sense but m a general and more or less m a rhetorical

sense of something frightful and destructive.

The basis of Maruts relationship with Rudra is

not accepted by Dandekar on two grounds. Firstly the

relationship between Rudra and the Maruts does not produce

the impression of being a 'living relationship'. Secondly on

the basis of the view of Hillebrandt, "in the vedic mythology

5. R.R. Dandekar, VMT, p.217ff.

 9

the fathers may have outward resemblance with their children,

but there does not necessarily exist any similarity so far

as their essential characters are concerned". As to the

epithet of mldhvah,
# he is of the contention that this epithet
m—m-m ^ 1 1

is also attributed to a number of deities, who are not the

so-called rain gods as Agni, Mitra, Varuna, Visnu and Soma.

3 . RUDRA AS A MOUNTAIN DEITY

Oldenberg depicts Rudra as the old man of the

mountains on the basis of the epithets like qinfea, qintra,

qiri£anta, etc. and also on the basis of |>R mantras which

depict Rudra as a sylvan deity as vananampatih, vrksanampatih,

• " • • • •
aranyanampatih and harike§ah, etc. He also qives stress upon
1 " ' • • •

Rudra's banishment to the Mujavat mountain in several vedic

texts. Rudra's 'physiognomy' is different from that of the

storm gods of the Veda. As remarked by Dandekar "According to

Oldenberg in the vedic descriptions of Rudra, lightnings

do not flash, rains do not pour down, winds do not rush forth

(JAPS 16,Cl.). He therefore, concludes that at least in the

consciousness of the vedic poet, Rudra was not a god of

7
tempest". Further there is no reference m RV for characterising

6. R.N. Dandekar, VMT, p.219.

7. ibid., p.220,fn.59.
 1C

Rudra as a rain bringing storm goct and also there is no

necessity of a storm god in the presence of Indra and the

view that Indra represents the benevolent aspect of the

storm whereas Rudra represents the malevolent aspect is not

sound on the basis of the references to Rudra's medicines and

healing powers. Rudra's association with several classes of

the community like vratyas, brahmacarins and the munis, his

identification with Pa&upati, §arva, Bhava and 5iva, who are

not storm gods and his isolated character do not fit in with

this theory. Oldenberg's opinion of accepting Rudra as

mountain deity appears to be too limited as it explains only-

one aspect of Rudra's complex personality.

Bergaigne as quoted by Dandekar is of the view that

Rudra possesses a few features of a normal storm god. In his

opinion, Rudra is the celestial father. Kuhn suggests Rudra

as alike Greek Apollo, siecke on the evidences of RV is of

the opinion that Rudra is a god of light with the moon as the

physical stratum. These theories do not fit in with the

distinctive characteristics of Rudra.

 11

. RUDRA IS AGOI

The most important theory about Rudra's

identification centres round Agni, which is based upon

a number of vedic evidences. The word rudra is used as an

adjective of Agni (TS,I.2.11). Rudra is again identified

with Agni in RV,11.1.6. TS,V.4.31 states rudra vai esa

• *“" " " ■' ' 1 '' ' "n"l—

yadaqnih/ TS, 1.5.1 narrates a story about how Agni came

to be called as rudra. The explanation behind Sr testifies

the identification between Rudra and Agni. Weber is of the

opinien that Rudra denotes both the roaring of the stox'ra

and the crackling of the fire. Thus Rudra is the

conglomeration of both the storm and the fire. This

combination had already been accomplished at the rime of JjR.

R.N. Dandekar brings out certain deficiencies

in this theory. The Rgvedic evidences do not support this

view. Rather in the Rgvedic period Rudra and Agni were quite

different deities. Other gods are also along with Rudra

identified with Agni in rv, 11.1.6. So this is a conventional

reference of the identification between Rudra and Agni.

The exclusion of the vedic Rudra from the ritual

and his connection with robbers, thieves, hunters, etc. do not

 12

account for his identification with the vedic priestly

deity Agni. Dandekar is of the opinion that Agni and

Rudra stand for two distinct religious ideologies - the

one priestly ritualistic and the other popular and folk-

cultish.

5. GOD OF TROPICAL HEAT BEFORE RAIN

Hillebrandt, on the other hand depicts Rudra as

the god of the tropical heat before ram, which is discarded

by Dandekar as "discordant with the usual mode of thought of

Q
the vedic poets". And also on the point that Hillebrandt1s

opinion is based upon post Rgvedic evidences.

6. RUDRA AS A GOD OF DEATH

Arbman is of the opinion that Rudra is the product

of lower mythology. He is earthly, demoniac and fearful. So

he has originated from primitive concept of death and its

fears. His presence from the pre-vedic time and his importance

in the popular religion of Ancient India are accepted by Arbman

8. R.N. Dandekar, VMT, p.226.

 13

as his original character. According to rhe scholar the

later vedic Rudra is nor the direct descendant of vedic

tradition, but of a primitive non-vedic Rudra. 'Ihe Rcvedic

Rudra represents the artificial side graven of the cre-vedxc

Rudra and the later vedic oiva. Arbman's opinion of Rudra

as a god of death is not accepted by R.H. Dandekar as he

questions "why should a death god, as such, be regarded as

9
both benevolent and malevolent?" Rudra is not a god of

death m RV either consistently or exclusively.

Thus highlighting almost all the important theories

Dandekar sums up his contention as follows:

i) The adoption of Rudra in vedic religion is from

10
pre-vedic non-Aryan religion. He is the Aryanised or

Brahmanised version of proto-Indian God.

ii) Rudra does not play any important role in vedic

mythology and ritual; and yet, more particulars are given in

the Veda about his personality and character than about those
11
of many other gods.

9. R.N. Dandekar/ VMT, p.233.

10. R.N, Dandekar, Insights into Hinduism, pp.264-65.

11. ibid.
 14

Rudra does not enjoy any prominence and honour

m the srauta ritual. He is either "driven back to his

home" as m the aqnihotra or only the remnants of eolations

are assigned to him. Thus Rudra was essentially different

from the normal hieratic vedic gods and he belonged re

a milieu which was foreign to the vedic poet priests.

iii) The vedic poet priests must have accomodated hm

in their religious complex under the roressure of circumstances

and therefore reluctantly and almost under protest. While

doing so they either suppressed or transferred many of that

god's essential traits.

iv) As a result of this only one aspect of Rudra's

original complex character# namely# that of the god of death

came to be generally emphasised in the vedic literature

v) He further holds that there is sufficient evidence

to justify the assunption that Rudra is but the vedic version

of a well-established# pre vedic# non-Aryan popular god. The

prevalence of yoga# penance# austerity and phallic cult as

associated with him# his overlordship of animals# association

with serpents, fertility rites, female deities and association

with spirits prompt one to associate him with proto-Indian

worship.
 15

All such analysis of Dandekar and his detailed

study on Rudra is quite thought provoking and opens a way

for deeper study on the vedic Rudra. The arguments on the

basis of characters of Rudra appear to be sound which touches

the subtle points of vedic religion and mythology. But the

conclusion he derives appears to be axiomatic. He has

taken for granted the non-vedic and non-Aryan genesis of

Rudra-cult which at times does not correspond to the

arguments he advocates. As for example he states Rudra's

place in qrhya sacrifices is just like folk worship and not

vedic. But the validity of the non-vedic character of qrhya

rites is doubtful in the absence of concrete proves. Secondly

the identification of Agni with Rudra is accepted by him as

incidental. He is also not hesitant to accept the validity

of Rudra1s vedic character. He could not hold his temptation

of accepting Rudra's emergence as a great vedic force -

"Indeed, some indications are available in the vedic

literature itself of the rise of Rudra, in the form of

Rudra-Siva, to the position of supreme godhood. For instance

various references in AV,XV suggest Rudra*s correspondence

with Ekavratya (AV,XV.l) and with Bhava, &arva, Paiupati,

 16

Ugradeva, Mahadeva and Isana tAV,XV.5) . Moreover in the

Mai tray am Samhita II. 9.1, Rudra is identified with purusa

• •

and Mahadeva11

But immediately after he resumes to his own

contention that there is sufficient evidence to justify the

assumption that Rudra is but the vedic version of a

well-established pre-vedic non-Aryan popular deity.

The alienated character of Rudra as suggested by

Dandekar no doubt differentiate Rudra from the other vedic

deities. But most of the above features are not to be

accepted as pre-vedic characteristics. Overlordship of animals

or association with animals is a common vedic phenomenon in

13
the character of a deity. As suggested by S.P. Singh, the

RV (IX,64.8-9) clearly depicts the Pa£upati aspect of Rudra

in a graphic form. It can be pointed out in this connection

that an Indus valley seal, identified by John Marshall

as Pasupati, is generally accepted as the precursor of the

vedic Rudra. The vedic Rudra is said to be influenced by

the Indus Pasupati figure. As pointed out by S.P. Singh,

12. R.N. Dandekar, Insights into Hinduism, p.272.

13. S.P. Singh, “Rgvedic Base of the Pasupati Seal of

Mahenjodaro", Puratattva, No.19, Indian Archaeological
Society, New Delhi, 1988-89.
 17

Indus Pasupati figure has not influenced the character

of vedic Pasupati but rather is influenced by the vedic

idea of Rudra. In this context the scholar cites the

RV,1.64.9, where Rudra is found to be surrounded by wild

•

beasts. The icon of Pasupati of Indus valley does not

strictly represent the Indus valley civilization. Because

it is well-known that Indus-valley civilisation is based on

agrarian stable city life for which the wild Pafeupati

surrounded with wild beasts is not akin to them. So how can

the seal here be the reflection of Indus valley life? On the

other hand the description of the seal is quite akin to the

mantra of RV,1.64.9; where the mention of the beasts are

found.

Under these circumstances it can be said that the

vedic God might have influenced the Pasupati figure of the

Indus seal instead of being influenced. Thtts Rudra is not an

intruder to vedic pantheon but on the other hand extended his

personality to other fold of civilisation.

His association with serpents is not so much

stressed upon in the vedic literature except certain evidences

in AV and YV. Moreover the idea of serpent in the Veda seems

14
to be symbolic as Agni is called a raging serpent and

14. RV,1.79.1.
 18

Ahirbudhnya or the dragon of the deep is a vedic aeity.

About the fertility rites it may be said that Indra the

foremost vedic deity is more connected with fertility rites

than Rudra. The importance of mother c.odcess in Rudra's

worship is mentioned in the third chapter of VS in the

context of £rauta sacrifice. So how can these aspects of

Rudra's personality be explained as alienated from vedic

culture? On this ground his assumption of proto-Indian

character of vedic Rudra cannot be accepted.

Another basis of the proto-Indian character as

advocated by Dandekar is the red colour associated with

Rudra as he is arusah/ babhruh, tamrah, arunah, vilohitah

~~r 1 ”• • 1 1" 1" 111 n • •• •
and nilalohitah/ This idea is further strengthened by the
m

derivation of the word Rudra from a hypothetical lost root

s/rud which means to be red or ruddy. But Rudra is also

depicted as Svitic, sltikanthah, surya iva sukrah, etc.

1 r' 1 T • • 1 _1~ • •
So Rudra is not only red but he is also depicted as of white

colour. Moreover, the derivation of the word Rudra from a

hypothetical lost root y/rud does not correspond to the

stories associated with Rudra where his name Rudra appears

to be derived from the root t/rud meaning to make sound or cry.

 19

The horn headdress of the Pasupati figure of the

Mahenjodaro is depicted as the usnisa ( VS XVI.22 ) and

• • •
15
kaparda ( VS XVI.43 ) of veaic Rudra. Further these horns

are accepted as reappearing m the form of crescent .moon on

Siva's forehead. This opinion appears to be too much far

fetching. The appearance of moon on Sivafe forehead is nor to

be assumed as horned headdress bum it's appearance may be

referred to Rudra's relation with Soma. It is the only vedic

duity Soma, who happens to be invoked with Rudra conjointly.

So also many offerings are conjointly made to Soma and

Rudra accordingly. It appears more relevant to assume chat

Soma became placed upon the head of Rudra as moon.

Dandekar from the very beginning of his work

traces two Rudras who are distinct from each other. One is

heavenly and the other is earthly. Rgvedic Rudra's hosts are

represented by Maruts. But in the post-Rgvedic literature,

he is accompanied with various kinds of evil spirits and

dreadful beings. For this he has furnished sets of arguments

for both identity and difference.

15. R.N. Dandekar, Insights into Hinduism, p.277.

16. ibid., p.200.

 20

Rudra may be said to constitute two aistinct

personalities. The Rgvedic Rudra himself is represented as

possessing a double personality. He is said to be a particularly

fierce god (RV II.33.9?11; X.126.5) distinctive like terrible

beast (RV II.33.11), unassailable and unsurpassed in might

(RV I.114.4;II.33.3;1; VII.46.1; X.92.5).1/

The description of Rudra*s distinctive physical

features and dress no doubt tend sharply to isolate him from

IS
the other vedic gods.

Muni, brahmacari and vratyas are the three peculiar

cults which are assumed to be strange to the vedic religion.

But they are found to be related with Ruara. Certain

distinctiveness in their description can not be denied like

the drinking of poison of muni, association of brahmacari

with qharma,tapas,mekhala and other austere practices and

depiction of vratyas. But when these features are found

mention in the Samhitas and Brahmana literature then it is not

'J *■ 11 " " “ •

improper to accept them as different aspects of vedic

religion. It is not out of the place to state here that the

vedic religion is to be defined on the evidence of the vedic

texts. When one whole kanda seems to be devoted to the vratyas

1 1 1• •

17. R.N. Dandekar, Insights into Hinduism, p.201.

18. ibid., p.203•

 21

in AV and the brahmacarl is ascribed an exalted position^

the munisukta is explained as referring to the Sun, then

how can it be framed that these ideas are non-vedic? Rather

such notion seems to limit the vital scope of vedic religion

to assume that the sacerdotal practices form the only dimension

of vedic religion. So on this background Rudra's affinity with

these concepts must not be assumed as non-veaic.

As to Dandekar, there is much difference in the

personality of Rudra in the RV and post-Rgvedic literature.

• •

The reasons are enumerated there of -chat Rudra is heavenly

in RV but he becomes more earthly m post RV.

Naturally he is followed by Maruts in RV and evil

spirits and dreadful beings respectively. But this opinion

does not hold good when the celestial Rgvedic character of

Rudra becomes evident in the texts of post-Rcvedic period as

suggested by the expressions like daivyobhisak,di£ampati,

meghyaya#vidyutaya and asau yo *vasarpati nilanriva vilohitah/etc

"u 11 ' ' 111 •

The Maruts related with -Rudra in Rgvedic texts are

found to be transferred to Rudraganas in post-Rgvedic literature

•" 1-1 •

and subsequently they became his dreadful followers.

The idea of hypothetical growth of Rudra from

non-Aryan primitive character through post-Rgvedic literature

 22

as viewed to be conspicuously absent in Rgvedic text appears

unsound. The growth of the personalities of Rudra though nor

fulDy grown and extensively said m RV yet, almost all

aspects of the Rgvedic Rudra finds elacoraue expression in

post-Rgvedic literature.

He further says that Rgvedic Rudra is an artificial

said growth in the continuous line of development. Another

aspect, marked by R.H. Dandekar is that in vedic literature

especially in RV, much importance is laid on Ruoxa's associatio

with death and horror than other aspect of his complex

personality. He is of the opinion that a casual study of

Rudra in the RV will reveal him as the vedic death god. But

as it would be revealed in the 1st chapter, Rudra1 s healing

and benevolent aspects are also equally important m RV

When one compares the representation of Rudra m

RV and YV, some differences came to notice in a different line

than conceived by R.H. Dandekar. It appears that Rudra is

a deity in RV like Agni, Inara and Varuna etc. But in YV

his nature is inconceivable. So far as the representation

of Rudra in the third chapter of VS is taken m to account,

Rudra appears to be a mythological deity. But in SR, the

representation of Rudra is not on the same plane. Unlike

VS III, Rudra is not associated with Ambika nor Rudra is a

deity of a particular parochial or provixicial nature in &r.

 23

But Rudra becomes a concept or a manifestation of the

supreme power and the entire, cosmic world. The bach groun^

is Agni as xx. is evinced from the explanation of the

Brahmana on the Acnicavana sacrifice. This sacrifice has some

cosmic character of restoring power. So the fire which is

enkindled is appeared by the SR but in the process of eulocisati

in SR, the fire concept remains in the background and the

power par excellence becomes more concrete and crystalisec m

the eyes of the seer. Thus it may be said that in SR, Rudra is

not a conventional mythological vedic aeity, but he becomes

a concept, a sumtotal of different manifestations.

Further, the opinion that Rudra's physical depiction

IS
receives much more importance in YV than in RV aoes not
""" "•

hold good. What have been taken by the schalar as physical

feature of Rudra, are only the depiction of his qualitative

personality as ahoratanuh,sivatanuh,vyuptakesah and

• * •

harikesah, etc. Moreover, the words like £atesudhi and

"™" r~ ' 1 • •

qirifeanta etc. are not at all depiction of his physical feature.

But it is true that the red colour of Rudra is expressed in

YV by a number of epithets as nllagrlva, nilalohiuah, tamra,

19. A.R. Choudhuri, Vedon meA Rudra, Ph.D. Thesis of

Aligarh Muslim University, 1984, pp.58-63.

 24

babhru, aruna,etc. Black colour in his pea sonali'cy if

depicted by certain epithets as hitikanthah,etc.

• •
which can

also be explained as white necked one. But in RV, Rudra is

fevitic, survaivafeukrah/, tvesah along with babhx u and aruna.

• • • v " ' " •

So the white colour in the personality of Rudra is a much

received feature in RV. Moreover the epithets like usnisin,

• • • •

etc. are alluded to Rudra as he is the presiding deity of

different profession and class of people. Thus here these words

are not exactly the epithets of Rudra but of the people whom

he represents.

Keeping in view the above discussed points the

present work intends to analyse the vedic references on

Rudra. It is quite evident that R.N. Dandekar has exhaustively

analysed the personality of Rudra. The ingeneous discussions

of the savant scholar have paved many ways for further study.

In this connection incidental references have of course

been made but a thorough and analytical exposition brings

out the character of Rudra as a vedic Aryan deity but not

as a deity away from Aryan worship.

The worship of RudraSiva is a principal phenomenon

having living elements in today's culture, where one can

find the profound speculations of Hindu mysticism and popular

belief and genesis of which is to be traced in vedic

Rudra worship.