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Shiva-Rudra
Introduction
Both in the
purāņās and the Agamās, Rudra is lauded as Shiva the benevolent
and the destroyer. Though Gods like Agni have specific features
in the front according to their several functions, yet each is
only a front of the All-Gods supporting from within, one light
of the original Godhead. Hence though specific features of each
deity are denoted, yet mention of those of other deities
alongside makes it difficult to determine the sole specialty of
each. Thus in certain hymns (e.g. 4.3.1) there is hardly any
distinction between Agni and Rudra; similarly between Indra and
Rudra elsewhere. Still inspite of the fact that the features of
Agni, Indra, the supreme Godhead, are ascribed to Rudra, it is
possible to sift certain specific characteristics of Rudra.
Though the qualities of Rudra are described in the Yajur and
Atharvan Vedas, here we take into account only the hymns in the
Rig Veda. Let us note, in passing, that the number of hymns
devoted to each God do not measure his importance. Gods like
Sūrya, Vişhņu, Rudra may have fewer hymns, but that does not
lessen their eminence. Why then are such a large number of hymns
devoted to Indra or Agni? The hymns stress the role of the
deities whose favour is indispensable in the upward path of the
ancient rişhis engaged in the inner sacrifice. Neither Vişhņu
nor Rudra are as relevant in these states of the ascent as Agni
or Indra.
To come to the
description of Brahma, Rudra and Vişhņu: Brahma creates all by
Speech. The creation is a manifestation. Things lost in darkness
are brought out into light. He who thus effects the
manifestation is Brahma, Brahmaņaspati, the creator. He brings
out all things from the darkness of Inconscience and gives them
life-forms and mental forms.
Rudra forcibly
leads this creation upwards. He as Shiva, puts down all those
who arrogantly obstruct his course, punishes them as with a
whip, kills the evil opponents with his weapons. Though thus
terrible, he is beneficent, compassionate to the distressed,
effects the auspicious with his healing balm.
Upholding the
Universe with his three steps, Vişhņu creates for Indra wide
station amongst us mortals by which we can reach the supreme
station above.
Even
derivatively, the word Rudra denotes the fierce or
terrible one. The hymns speak of him as the source of
life-strengths, father of Rudrās, parent of Maruts, as
Shiva the benevolent. They speak of his greatness, plentiful
progeny, parentage of Maruts and giver of the universe,
who spreads felicity among all. The profound Mantra,
trayambakam yajāmahe (7.59.12) [discussed at the end of this
chapter] celebrates his power to liberate all personsfrom death.
The half of the Mantra illustrating the release from bondage
contains a truth of direct experience in yoga relevant even
today. It reads, urvārukamiva bandhanāt mŗtyor mukşhīya
māmŗtāt; even as the fruit as it ripens gets loosened
from the hard shell covering it, the soul within gets separated
from the external body subject to death. So, the rişhi
says: release from bondage to death, but not from immortality.
This is the basis of the passage in the Kaţha Upanishad
(6.17) which speaks of extracting the soul from the body as the
fibre from a blade of grass.
[Translated
from Siddhānjana by Sri M.P. Pandit; CWKS, Vol. 10]
Hymn
1.43: Luminous Healer
Rişhi:
Kaņvaĥ Gauraĥ
The great
commentator S translates the name of the Deva, Rudra, as one who
makes everyone cry, based on the word, rud, to cry. In this hymn
there is no mention of his tendency to make one cry. Rudra is
beneficent and a healer who showers his grace on all.
Hence Kapāli Sāstry in his Sanskrit book states,
'that Rudra causes only the evil forces to cry', by warring with
them and forcing them to leave our bodies. When one is very much
attached to one's favourite selfish ends, he/she feels Rudra's
wrath since the person is identifying with the evil-forces.
Hence the prayer in some verses, 'Save our progeny etc.'
MANTRA
(1.43.1) MOST WISE
To Rudra,
who is most wise,
Most
generous and mighty,
When shall
we utter this hymn which is exceedingly pleasing to his heart?
kad
rudrāya prachetase
when, or
Rudra, most wise,
mīļhuşhţamāya tavyase
most
generous, mighty,
vochema shantamam hŗde.
utter,
exceedingly happy, to the heart.
MANTRA
(1.43.2): RUDRA'S GRACE FOR ALL
For our
animals,
For our
people and for our progeny
May Aditi
facilitate Rudra's grace.
yathā
no aditiĥ karat pashve
just as,
us, the Goddess Aditi, do, animals,
nŗbhyo yathā gave
people,
likewise, cattle,
yathā
tokāya rudriyam.
., progeny,
Rudra's grace.
Details:
The prayer is that all entities connected to us
be the object of Indra's grace.
Aditi: The
goddess of infinity. Only Aditi can facilitate the acceptance of
the grace or energy of Rudra by animals and other beings. These
entities cannot bear Rudrās
force directly.
MANTRA
(1.43.3): ALL THE GODS
May Mitra,
Varuņa and Rudra
Be gracious
to us;
Also all
the Gods who take common delight.
yathā
no mitro varuņo
just as,
us, Mitra, Varuņa,
yathā
rudraĥ chiketati
just as,
Rudra, know or be gracious,
yathā
vishve sajoşhasaĥ.
., all
(Gods), with one accord.
MANTRA
(1.43.4): RUDRA AS HEALER
Rudra, is
the lord of hymns and the master of yajňa.
His
medicaments are delightful.
Through
this Rudra, we seek the felicity of Shamyu.
gāthapatim medhapatim
lord of
hymns, master of yajňa,
rudram jalāşha bheşhajam
Rudra,
delightful, medicaments,
tat
shamyoĥ sumnam īmahe.
that, of
Shamyu, happiness, seek.
Details:
Shamyu is
rişhi of Bŗhaspati lineage. He desires happiness for all seekers
and prays to Rudra.
MANTRA
(1.43.5): LUMINOUS LIKE THE SUN
Rudra is
luminous like the sun,
Gratifying
like gold,
Best among
the Gods and the giver of homes.
yaĥ
shukra iva sūryo
who,
luminous, like, Sun,
hiraņyam iva rochate
gold, like,
gratifying,
shreşhţho devānām vasuĥ
best, among
Gods, giver of homes.
Details:
vasuĥ:
Giver of homes: Rudra chases away all the evil forces from our
subtle bodies and thus makes them the delightful dwellings for
our souls.
MANTRA
(1.43.6): HAPPINESS FOR ALL
He makes
for easy well being of
Our steeds,
rams and ewes,
Our men,
women and kine.
sham
naĥ karati arvate sugam
happiness,
us, does, steeds, good path or well-being,
meşhāya meşhye
for rams,
for ewes,
nŗbhyo nāribhyo gave.
men, women,
animals.
Details:
Steeds, rams, ewes and kine refers to classes of
human beings who have qualities similar to these of these
animals. Steed refers to those having an excess of life-energy.
Kine refers to those human beings who are soft with no powers of
resistance; rams refers to those who are sexually active etc.
MANTRA
(1.43.7): PRAYER TO SOMA
O Soma,
grant us wealth in abundance
To suffice
for a host of human beings;
Also grant
us a vast and mighty inspiration.
asme
soma shriyam adhi
us, Soma,
wealth, in abundance,
nidhehi shatasya nŗņām
grant, for
hundreds of, human beings,
mahi
shravaĥ tuvinŗmņam.
vast,
inspiration, mighty.
Details:
Recall that Soma is the deity of bliss who gives happiness to
all.
MANTRA
(1.43.8): SOMA GIVES PLENTIFUL STRENGTH
May not the
obstructers of the Soma-offering
And the
non-givers overpower us;
O Soma,
give us plentiful strength.
mā
naĥ somaparibādho
not, us,
obstructers of the Soma-offering,
ma
arātayo juhuranta
not,
non-givers, overpower.
ā na
indro vāje bhaja.
Indra,
strength in plenty, bring.
Details
The psychological foes obstruct our doing
actions resulting in the release of Delight by encouraging our
selfish instincts. The prayer is to overpower these foes.
ā +
bhaja:
grant, give our share.
MANTRA
(1.43.9): CHERISH THE DEVOTEES
Cherish
your servitors, O Soma, immortal,
Who is
stationed in the supreme plane of truth
And
decorate them; know these, O Soma.
yāĥ
te prajā amŗtasya
those,
your, servitors, eternal or immortal,
parasmin dhāman ŗtasya
supreme,
plane, of truth,
mūrdhā nābhā soma vena
as their
head, in the navel or centre, Soma, cherish,
ābhūşhantīĥ soma vedaĥ.
decorate
(it), Soma, know (these).
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