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Śiva / Rudrā across Vedās to Itihāsa
All Credits to SHRI SANATANADHARA for this celestial tier documentation. His works accessible at https://sanatanadhara.com/
Adi:yogi at Isha Institute of Inner Sciences, Coimbatore, Tamil Nadu, India
The first hymn (sukta) to Rudra in Rig Vedā 1.43 is a declaration of who He is. In a single hymn, it encompasses the entirety of Rudra – that He is a Divine Contradiction and a “conscious knower”. The hymns say He is “fierce/mighty”, then in contradiction, they call him “pleasant with beneficent heart”. He is “the resort/lord to all hymns/songs”, He is “the resort/lord of all yajñá/sacrifice”, and “He is bliss”. In conclusion, the hymn addresses Rudras as the family of immortals possessing amṛta/soma and this soma is the home to Supreme Truth (ṛtasya). So, what is this Supreme Truth? As the hymn says, it is “ṛta“, meaning the entire cosmic principle/truth. This Supreme Truth of Immortality is explained in pristine detail in Śatarudrīya/Çatarudriya of Sukla Yajur Vedā. This is the first homage to Rudra-Soma sung by Maharśi Kaṇva Ghaura in Rig Vedā Mandala 1 Sukta 43. And as we go deeper, we will see the complete assimilation of Soma, Agni, Mitra-Varuna, and more.
1. Darshanas (view/witness) and how Rudra emulates from Rig Vedā to Yajur and Atharva Vedā and its lineage in Upaniṣhads and its destination in Itihāsa.
2. Rudras and Maruts of Vedas, their appearance, their association with immortality and liberation.
3. Why is Rudra a total contradiction? What is the difference between Rudra and Śiva of the Vedās?
4. Who are Soma, Uma, Rodasi, Agni, Mitra, and Varuna, and how are they associated with Rudra?
5. Who is the Dakshina Murti of Vedas?
6. The birth of Rudras and Gāyatrī. How many Rudras are there? What is Ashtamurti?
7. Why is Rudra/Śiva defined as the un-manifest or “that which is not”?
8. What is Śrī Rudram, Rudra Prashana & Śatarudrīya/Çatarudriya?
9. What is Liṅga? Who is īśvara? Why is Śiva considered the father of all and The Destroyer?
Flow of this discussion
We will start with the Rig Vedā, and take various literary titles/concepts and co-relate them with Yajur Vedās and Atharva Vedā. Using this link we will find the destination of these concepts in the Upaniṣhads and consequently in the Itihāsa, both the Mahābhārata and Vaśiṣṭha Ramayana. We will not use the Puráńas as the basis, but we will see if these concepts do happen to land in them. Please note: in Vedas, Rishis (Ṛṣi) use vocabulary in three variations based on the context of the hymn. These three variations are – first, the physical level, meaning the material plane of reality where all beings reside this is called adhibhautika; second, the divinity in association to a Deva called adhidaivika; and finally, the yogic level, meaning the union with consciousness (cit) called ādhyātmika. Yoga has two layers – the inquisitive layer, like the Vedantic synopsis, and the mechanics, like the kriyas (actions) used for Sadhana (practice). These mechanics are found both in Śiva Tantras and Patanjali Yoga Sutras, but we will not go into the details of these two literary works, as our primary focus will be on Vedas.
Please Note: RV = Rig Vedā Saṃhitā, KYV = Kṛṣṇa Yajur Vedā, TS = Kṛṣṇa Yajur Vedā Taittirīya Saṃhitā, VS = Sukla Yajur Vedā Vājasaneyi Saṃhitā, TA = Kṛṣṇa Yajur Vedā Taittirīya Āraṇyaka, AV = Atharva Veda, AB = Aitareya Brahmāṇa, KA = Kaṭha Āraṇyaka, SB = Śatapatha Brahmāṇa, TB = Kṛṣṇa Yajur Vedā Taittirīya Brahmāṇa, MS = Maitrāyaṇī Saṃhitā, KB = Kausitaki Shankhyayana Brahmāṇa GS = Grihya Sutra of Paraskara Sukla Yajur Vedā
Darshanas : View points to witness ṛta
The Vedic view (Darshana) foresees the entire Creation and its Cosmic Phenomenon (ṛta) through the process called Yajñá, hence Vedās are not commandments. Vedās are illustrious homages and processes encapsulated in a poetic construct. On the other hand, the Vedāntic view is through the concept of inquisition, explaining the metaphysical aspects of Vedās. Yoga, however, views the union of the self with ṛta using various mechanisms. Yogis seek practical tools and methods to remove the cloud of ignorance so that the Cosmic Phenomenon (ṛta) will automatically present itself. Sankhya foresees ṛta as a cosmic duality of Consciousness and Energy, which is Puruṣa & Prakṛti. Itihāsa is for us to find role models and real-life situations so that we can use them as examples. Finally, the Puráńic view is the iconification of these Vedic concepts and surrendering oneself in their glory; this surrender is called Bhakti. Each Puráńa iconified one Divine aspect of Veda as a WHOLE and all-inclusive supreme so that a focused path is laid out for the seeker based on one’s temperament and inherent traits. Though there are more than a hundred schools of thought expounded in detail by Mādhavācārya, our discussion revolves around Veda, Vedanta, Yoga, and Itihāsa.
Preface
In summary, the Vedantic and Yogic Darshana state that, out of infinite possibilities of Brahman arises a throbbing or vibration (Śakti), the concept of creation and its preservation emerges from this as a thought, this concept is titled Vishnu (Viṣṇu) – meaning that which is “all-pervasive” or that which “encompasses everything”. Hence Viṣṇu is an aspect of Cit Śakti (cit:śakti) and so the entirety of creation becomes Viśvām. In Sanskrit, “Viś” or “Viśta” means that which enters or permeates, hence the title Viṣṇu or ŚipiViṣṭa. Sri Aurobindo famously calls Viṣṇu the space or canvas in which all inhabitants flourish, while Śiva is the auspiciousness that is a natural occurrence untouched by the temporary realities created by Prakṛti. Shiva is Su:Mangalam, and the force or innate indweller of all is Rudra. In the Vedas, it Prajapathi who is the instigator of creation through the process called Yajñá. He is the owner and the sponsor of the Yajñá, the Brahmana section of Vedas is full of his exploits in instigating creation in diverse forms hence Śakti (resonance) is his daughter. Knowing ṛta and bringing out the amṛta is Satyam – knowing this, realizing this, is Sundaram (the ever blissful joy). Hence “Satyam Śivam Sundaram”. Let us elaborate with a question, that which pervades everything – is it ominous or auspicious? It is auspicious, this concept is called Śiva, and the encompassing nature is called Viṣṇu, the force that propels creation is Rudra, the vibration is called Śakti, the mind and the ruler of the individual’s psychology is Indra, the life-force is Vayu, the brilliance is Surya, the transmutation is Agni, speech is Vāk which in return is also Agni, and variation/flavor/sweetness of Rudra is the Immortal Soma. Now, let us elaborate on each aspect of this summary in detail, with its origin in the Vedas.
The Viṣṇu of the Puráńas is an aggregated personification of Śakti, Indra, Brahmā and Surya (including many other Vedic Solar Deities called Adityas), whereas Śiva, thought to be associated with Rudra, Soma, Agni, Varuna, Mitra, Vayu, and Maruts in the Vedic realm, remains a total enigma. Across the literature, we see various sages, Ṛṣi, Asuras, Devatas, Avataras, and many prominent personalities establishing Liṅgas. Historical evidence like the Vrātya seals and Liṅga found in the Indus Valley have been unearthed across diverse lands. In this research, let us not take the historic approach; rather, focus on the literary indications and link them across various schools (Vedic Shakas).
Confining the aspect of Śiva to just a single concept is impossible; in short, the essence (tatva) of Śiva is a paradox – we will see that soon. Śiva means “bliss”, “auspicious”, “foremost”, “un-manifested”, “raw”, “that which is not”; we will cover each of these aspects one by one with references, so the definition of Śiva/Rudra will evolve in this discussion. Śrī Śankaracharya, in Nirvana Shatakam, addresses Śiva as cit:ānanda:rūpa – meaning the essence of ānanda (supreme bliss) in Cit (Supreme Infinite Consciousness). If Śiva is cit:ānanda then His forever companion Uma is cit:śakti. If Śiva is a calm ocean, then Śakti is a ripple in that calm ocean. This ripple emerges from that ocean and then fades back into the same ocean. So, creation is a ripple, and all of Prakṛti is a resonance. Unlike sukha (happiness), which has a polar opposite called dukha (sadness), ānanda has no polar opposite, meaning it is a forever-state devoid of any polarity, irrespective of cit:Śakti being in action or repose (rest). Hence Śiva says to Uma: “I am the sea and you the wave, You are Prakṛti, and I Puruṣa“. This beautiful reference to Śiva/Śivā being both the wave and still water, both the hasty/active/rapid and yet calm and auspicious is described in Sukla Yajur Vedā Vājasaneyi Saṃhitā 16.31. Hence, the Rishis ask Rudra to bestow that Anandam.
Now, in the Rig Vedā, the word “Śiva” occurs more than 30 times, and all these are not personified names (swarūpa), they are various aspects of auspiciousness and pleasantness. For example, the hymn “Be Śiva with me” means be pleasant with me. The first homage to Rudra itself calls Him “pleasant or peaceful”, then all the synonymous titles follow – such as benevolent, caring, prosperous, glowing, gentle, knowledge & eloquence, love, bond, friendly, pure, generous, compassionate, pure/pious, and many more. In this way, Śiva: the auspiciousness pervades forever, hence the title “Sadā:Śivam”. As the famous Tamil Poet Thirumular, composer of Tirumurai says, Anbe Sivam (அன்பு சிவம்), meaning “Compassion/affection itself is Sivam”. In this, the all-pervasive entirety is Viṣṇu/Hari who manifests beyond kālá (time). Viṣṇu is the canvas for creation, whereas the creative idea is called Brahmā and holds the highest station sought out by Sages. In this creation manifest countless beings with a mind, this mind and its ‘Will’ becomes the ruler – which is Indra. Sri Aurobindo says, “the invisible force that propels creation from the lowest to the highest state of Viṣṇu is called Rudra”. Eventually, everything dissolves or assimilates back to the forever state of bliss that is Śiva. With the above statement are we concluding that Śiva is only an adjective? It’s not up to us to make such assumptions, it is Veda that has to make such a declaration, exploring this will be one of our quests to seek the evolution of Śiva and Rudra, but unlike common understanding, Rudra is not a name, nor a title given to a single person, Rudra is a concept and a phenomenon and so is Śiva, and we will see that soon. Hence, all these concepts are beautifully iconified into the spectacular realm of Itihāsa and Puráńas.
Rudra / Marut
Let us start with the Maruts:
On contrary, the sages praise Rudra as he is a cheerful, benevolent, wise, protecting, caring, and helpful clan with various tools, medicines RV1.43.4 TS4.5.10,RV2.33, AV2.27.6,AV19.10.6, riches, and vehicles like chariots, elephants, deer, and horses. Rudras are called “the physician among physicians”RV2.33.4 as he possesses thousands of well-needed medicines “सहस्रं ते स्वपिवात भेष॒जा”RV7.46.3, “dispeller of diseases” RV6.74.2 , and “dispeller of all sins/sorrows” RV2.33. They are prayed to for the protection of homes, cattle, farms, families, and children, for gifts like medicines, knowledge, and wealth, and for boons to bear children and find loving spouses VS3.57-59.
They are described as fair complexioned, youthful, handsome, with knotted/braided locks of black hair/fair head (kapardi & harikesha), strong build, dazzling, wearing deerskin (Krittivasãn) TS1.8.6/4.5.5 and ornaments RV1.43/114&2,5.42, VS16. While the earliest mention of Rudra occurs in the Rig Vedā, the Saṃhitās of the Kṛṣṇa Yajur Vedā describes each of these features in great detail. By the time of the Atharva Vedā, the complete assimilation of Agni with Rudra takes place. His Viṣvarūpam (omni-form) becomes pristine, leading to the pinnacle of His supremacy in the Svetasvatara Upaniṣhad. Coming back to the Rig Vedā, the hymns repeatedly call the Rudras immortal as they possess the amṛta RV10.93.4/AV11.2.3 , and declare none to be young or elderly in their gana (group) RV2.33,5.58/59. In numerous hymns, Agni, Indra, Atithi, and others are urged to pass on their recommendations and pleas to Rudras/Maruts through Rudriya (hymns dedicated to Rudra). On many occasions, various Divinities request the help of Rudras/Maruts as their strength is invincible in battle RV1:87,167. Indra will not overwrite the boons given by Maruts RV1:166. There is a story in the Puráńas of how Viṣṇu led Maruts to a battle. Viṣṇu is also called Evaya Marut, meaning the fastest Marut RV5.87 and the title ‘शिपिविष्ट‘ meaning the rays which permeate, this title is given to both Viṣṇu and Rudra TS4.5.5 . The twin Ashvins are also considered as Rudras – “उत नो॑ रुद्रा चिन्मृळतामश्विना”, meaning the two Ashvins together are Rudras RV10.93.7 and they move like the Rudra, hence the word Rudravartanī (रुद्रवर्तनी) meaning to move forwards boldly/fiercely with brilliance like Rudra RV1.3.3. It’s because of this hymn many observed a commonality among the twin Ashvins with that of Rudras, and the most obvious one being the Physicians just like Rudra. Hence are considered as the children of Rudra. As Sri Aurobindo famously says, if Viṣṇu is the all-encompassing space/canvas, and Brahma is the Creative Idea, Rudra is the invisible force that propels Creation forward to the highest state/stride of Viṣṇu and bestows bliss/nourishment RV1.114 in their journey. When we say natural forces, it can be the force of knowledge, health, wealth VS10.20, desire, devotion, and joy; in contradiction, it is also the force of dissolution, the restructuring of things in the form of sickness, death, calamities, and destruction. Hence, sages feared Rudras the most and sang for nourishment, shelter and protection RV1.114.5; at the same time, prayed not to harm the lives of their families and cattle RV1.43/114,VS16.15 – like the hymn that says “Oh Rudra, harm us not, and abandon us not”RV7.46.5. This is why Rudra/Śiva is a total contradiction and highly unpredictable. Now, let us explore each of these aspects of Rudras in detail.
Please note: the term Rudra is singular, Rudras equates to Rudrébhis or Rudrésu (plural) and
Rudrā = denotes femininity and plurality for example the twin Ashvins. And this plurality expands to the Rudra clan including Maruts who are also called Rudras.
Rudravartanī = to move forward with fierceness, and brilliance like Rudra.
Rudratvam = of the nature of being Rudra.
Rudriya = the songs dedicated to appeasing Rudras.
Rudra is not a single entity or a person but a multitude of facets of manifestations. The reason will soon be addressed in our upcoming sections.
Maruts & Rudra : how are they different?
Rudra is the father of Maruts “idam pitre marutām” RV1.114,2.33,1.64. And Rudra are always surrounded by Maruts who are generally denoted as Rudras themselvesRV8.63.12. These Maruts are, on occasions, said to be the children of Pṛśni “The Vedic Cow of Knowledge”. Hence, Maruts are addressed with three profound titles – as vidatheṣu ā-bhuvaḥ “born in knowledge”, mahiṣāsaḥ māyinaḥ:citra-bhānavaḥ “the makers of māyā and of clear vision/light”, and pra-cetasaḥ viśva-vedasaḥ “conscious & omniscient” RV1.64.6-10. Now, these three titles are not to be taken lightly. In the realm of the Vedas Soma, Vāk, and Pṛśni are three abstract concepts that secretly control the entirety of Vedic essence. Let us take a quick glance.
Gana / Ganapati / Brahmānaspathim
The Rig Vedā sings: “Oh Courageous (तवेषं) band/group (गणं) of Maruts“ RV5.58. गणं (gana) means group, and these groups and their professions are explained in detail in Śrī Rudram of Kṛṣṇa Yajur Vedā Taittirīya Saṃhitā 4.5. The leader of these groups is called Ganapati (gana+pati), meaning lord/abode of all groups. The Rig Vedā also addresses the Maruts as vidatheṣu ā-bhuvaḥ, meaning born in knowledge, and brahmānaspathim, meaning lord/abode of knowledge RV1.38.13. Brahmānaspathim is a very unique title in the Vedās assigned to a separate class of Divinities. Sri Aurobindo defines brahmāna as the Vedic Aksharas (word) and among all Aksharas “अ/a” is considered the foremost, hence AUM begins with अ. In Śrīmad Bhagavādgita Śrī Kṛṣṇa says “Among words I am the word अ“. Panini, the author of Sanskrit Grammar says, Maruts are Akshara of Varnamala (an eternal string of sounds), and Sukla Yajur Vedā Śatarudrīya explains how Rudra and Gayatri Akshara emerged from Yagna. Sri Aurobindo includes both Brihaspati and Brahmā as brahmānaspathim. T.V. Kapali Sastry, renowned student of Sri Aurobindo and Vedic commentator, says Ganapati – “Lord of all Ganas/Maruts” – is that brahmānaspati. Interestingly, the Rig Vedā titles Viṣṇu as Evaya Marut RV5.87, meaning the “fastest Marut” who leads the Maruts into battle. This is a very interesting linkage of titles, like puzzles that fit together.
Is there such a reference where Ganas are attributed to Maruts?
All Credits to SHRI SANATANADHARA for this celestial tier documentation. His works accessible at https://sanatanadhara.com/
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The first hymn (sukta) to Rudra in Rig Vedā 1.43 is a declaration of who He is. In a single hymn, it encompasses the entirety of Rudra – that He is a Divine Contradiction and a “conscious knower”. The hymns say He is “fierce/mighty”, then in contradiction, they call him “pleasant with beneficent heart”. He is “the resort/lord to all hymns/songs”, He is “the resort/lord of all yajñá/sacrifice”, and “He is bliss”. In conclusion, the hymn addresses Rudras as the family of immortals possessing amṛta/soma and this soma is the home to Supreme Truth (ṛtasya). So, what is this Supreme Truth? As the hymn says, it is “ṛta“, meaning the entire cosmic principle/truth. This Supreme Truth of Immortality is explained in pristine detail in Śatarudrīya/Çatarudriya of Sukla Yajur Vedā. This is the first homage to Rudra-Soma sung by Maharśi Kaṇva Ghaura in Rig Vedā Mandala 1 Sukta 43. And as we go deeper, we will see the complete assimilation of Soma, Agni, Mitra-Varuna, and more.
tavyase = mighty/strong
Shamtamam Hruday = pleasant or beneficent heart
gātha-patim = resort to all hymns/songs
medha-patim = the resort of Yajñá/Sacrifice/Oblations
śam-yoḥ sumnam = bliss/ānandam
pra-jāḥ amṛtasya = immortals family possessing the elixir (amṛta)
parasmin dhāman ṛtasya = home to the highest truth (ṛtasya)
Please Note: Both terms “ṛtasya” and “amṛtasya” are synonymously used, soma is also used as its replacement occasionally.
Rig Vedā 1.43
Thou, Oh Agni, art Rudra, the Asura of the mighty sky
Rudra, lord of the sacrifice
Kṛṣṇa Yajur Vedā Taittirīya Saṃhitā 1.3.14, 1.4.11
In this discussion let us talk about the following topics. Please note that this is a research paper, hence is not suitable for casual reading as it presents meticulous details.Thou art the beginning and thou art the end of the Vedas, thou art the Gāyatri and thou art OM. Thou art the fire upon which the sacrificial butter/ghee is poured. Thou art he who pours the ghee. Thou art he in honor of whom the ghee is poured, thou art the butter itself that is poured. Thou art those section of Brahmanas that are called Trisuparna, thou art all the Vedas, thou art the section called Śatarudrīya in the Yajushes/Yajur. Thou art holiest of holies, auspicious of auspicious things. Thou animatest the inanimate body. Thou art the Chit that dwell in the human form.
Mahābhāratam Moksha Dharma Parva Section 285
1. Darshanas (view/witness) and how Rudra emulates from Rig Vedā to Yajur and Atharva Vedā and its lineage in Upaniṣhads and its destination in Itihāsa.
2. Rudras and Maruts of Vedas, their appearance, their association with immortality and liberation.
3. Why is Rudra a total contradiction? What is the difference between Rudra and Śiva of the Vedās?
4. Who are Soma, Uma, Rodasi, Agni, Mitra, and Varuna, and how are they associated with Rudra?
5. Who is the Dakshina Murti of Vedas?
6. The birth of Rudras and Gāyatrī. How many Rudras are there? What is Ashtamurti?
7. Why is Rudra/Śiva defined as the un-manifest or “that which is not”?
8. What is Śrī Rudram, Rudra Prashana & Śatarudrīya/Çatarudriya?
9. What is Liṅga? Who is īśvara? Why is Śiva considered the father of all and The Destroyer?
Flow of this discussion
We will start with the Rig Vedā, and take various literary titles/concepts and co-relate them with Yajur Vedās and Atharva Vedā. Using this link we will find the destination of these concepts in the Upaniṣhads and consequently in the Itihāsa, both the Mahābhārata and Vaśiṣṭha Ramayana. We will not use the Puráńas as the basis, but we will see if these concepts do happen to land in them. Please note: in Vedas, Rishis (Ṛṣi) use vocabulary in three variations based on the context of the hymn. These three variations are – first, the physical level, meaning the material plane of reality where all beings reside this is called adhibhautika; second, the divinity in association to a Deva called adhidaivika; and finally, the yogic level, meaning the union with consciousness (cit) called ādhyātmika. Yoga has two layers – the inquisitive layer, like the Vedantic synopsis, and the mechanics, like the kriyas (actions) used for Sadhana (practice). These mechanics are found both in Śiva Tantras and Patanjali Yoga Sutras, but we will not go into the details of these two literary works, as our primary focus will be on Vedas.
Please Note: RV = Rig Vedā Saṃhitā, KYV = Kṛṣṇa Yajur Vedā, TS = Kṛṣṇa Yajur Vedā Taittirīya Saṃhitā, VS = Sukla Yajur Vedā Vājasaneyi Saṃhitā, TA = Kṛṣṇa Yajur Vedā Taittirīya Āraṇyaka, AV = Atharva Veda, AB = Aitareya Brahmāṇa, KA = Kaṭha Āraṇyaka, SB = Śatapatha Brahmāṇa, TB = Kṛṣṇa Yajur Vedā Taittirīya Brahmāṇa, MS = Maitrāyaṇī Saṃhitā, KB = Kausitaki Shankhyayana Brahmāṇa GS = Grihya Sutra of Paraskara Sukla Yajur Vedā
Darshanas : View points to witness ṛta
The Vedic view (Darshana) foresees the entire Creation and its Cosmic Phenomenon (ṛta) through the process called Yajñá, hence Vedās are not commandments. Vedās are illustrious homages and processes encapsulated in a poetic construct. On the other hand, the Vedāntic view is through the concept of inquisition, explaining the metaphysical aspects of Vedās. Yoga, however, views the union of the self with ṛta using various mechanisms. Yogis seek practical tools and methods to remove the cloud of ignorance so that the Cosmic Phenomenon (ṛta) will automatically present itself. Sankhya foresees ṛta as a cosmic duality of Consciousness and Energy, which is Puruṣa & Prakṛti. Itihāsa is for us to find role models and real-life situations so that we can use them as examples. Finally, the Puráńic view is the iconification of these Vedic concepts and surrendering oneself in their glory; this surrender is called Bhakti. Each Puráńa iconified one Divine aspect of Veda as a WHOLE and all-inclusive supreme so that a focused path is laid out for the seeker based on one’s temperament and inherent traits. Though there are more than a hundred schools of thought expounded in detail by Mādhavācārya, our discussion revolves around Veda, Vedanta, Yoga, and Itihāsa.
Preface
In summary, the Vedantic and Yogic Darshana state that, out of infinite possibilities of Brahman arises a throbbing or vibration (Śakti), the concept of creation and its preservation emerges from this as a thought, this concept is titled Vishnu (Viṣṇu) – meaning that which is “all-pervasive” or that which “encompasses everything”. Hence Viṣṇu is an aspect of Cit Śakti (cit:śakti) and so the entirety of creation becomes Viśvām. In Sanskrit, “Viś” or “Viśta” means that which enters or permeates, hence the title Viṣṇu or ŚipiViṣṭa. Sri Aurobindo famously calls Viṣṇu the space or canvas in which all inhabitants flourish, while Śiva is the auspiciousness that is a natural occurrence untouched by the temporary realities created by Prakṛti. Shiva is Su:Mangalam, and the force or innate indweller of all is Rudra. In the Vedas, it Prajapathi who is the instigator of creation through the process called Yajñá. He is the owner and the sponsor of the Yajñá, the Brahmana section of Vedas is full of his exploits in instigating creation in diverse forms hence Śakti (resonance) is his daughter. Knowing ṛta and bringing out the amṛta is Satyam – knowing this, realizing this, is Sundaram (the ever blissful joy). Hence “Satyam Śivam Sundaram”. Let us elaborate with a question, that which pervades everything – is it ominous or auspicious? It is auspicious, this concept is called Śiva, and the encompassing nature is called Viṣṇu, the force that propels creation is Rudra, the vibration is called Śakti, the mind and the ruler of the individual’s psychology is Indra, the life-force is Vayu, the brilliance is Surya, the transmutation is Agni, speech is Vāk which in return is also Agni, and variation/flavor/sweetness of Rudra is the Immortal Soma. Now, let us elaborate on each aspect of this summary in detail, with its origin in the Vedas.
The Viṣṇu of the Puráńas is an aggregated personification of Śakti, Indra, Brahmā and Surya (including many other Vedic Solar Deities called Adityas), whereas Śiva, thought to be associated with Rudra, Soma, Agni, Varuna, Mitra, Vayu, and Maruts in the Vedic realm, remains a total enigma. Across the literature, we see various sages, Ṛṣi, Asuras, Devatas, Avataras, and many prominent personalities establishing Liṅgas. Historical evidence like the Vrātya seals and Liṅga found in the Indus Valley have been unearthed across diverse lands. In this research, let us not take the historic approach; rather, focus on the literary indications and link them across various schools (Vedic Shakas).
Confining the aspect of Śiva to just a single concept is impossible; in short, the essence (tatva) of Śiva is a paradox – we will see that soon. Śiva means “bliss”, “auspicious”, “foremost”, “un-manifested”, “raw”, “that which is not”; we will cover each of these aspects one by one with references, so the definition of Śiva/Rudra will evolve in this discussion. Śrī Śankaracharya, in Nirvana Shatakam, addresses Śiva as cit:ānanda:rūpa – meaning the essence of ānanda (supreme bliss) in Cit (Supreme Infinite Consciousness). If Śiva is cit:ānanda then His forever companion Uma is cit:śakti. If Śiva is a calm ocean, then Śakti is a ripple in that calm ocean. This ripple emerges from that ocean and then fades back into the same ocean. So, creation is a ripple, and all of Prakṛti is a resonance. Unlike sukha (happiness), which has a polar opposite called dukha (sadness), ānanda has no polar opposite, meaning it is a forever-state devoid of any polarity, irrespective of cit:Śakti being in action or repose (rest). Hence Śiva says to Uma: “I am the sea and you the wave, You are Prakṛti, and I Puruṣa“. This beautiful reference to Śiva/Śivā being both the wave and still water, both the hasty/active/rapid and yet calm and auspicious is described in Sukla Yajur Vedā Vājasaneyi Saṃhitā 16.31. Hence, the Rishis ask Rudra to bestow that Anandam.
Now, in the Rig Vedā, the word “Śiva” occurs more than 30 times, and all these are not personified names (swarūpa), they are various aspects of auspiciousness and pleasantness. For example, the hymn “Be Śiva with me” means be pleasant with me. The first homage to Rudra itself calls Him “pleasant or peaceful”, then all the synonymous titles follow – such as benevolent, caring, prosperous, glowing, gentle, knowledge & eloquence, love, bond, friendly, pure, generous, compassionate, pure/pious, and many more. In this way, Śiva: the auspiciousness pervades forever, hence the title “Sadā:Śivam”. As the famous Tamil Poet Thirumular, composer of Tirumurai says, Anbe Sivam (அன்பு சிவம்), meaning “Compassion/affection itself is Sivam”. In this, the all-pervasive entirety is Viṣṇu/Hari who manifests beyond kālá (time). Viṣṇu is the canvas for creation, whereas the creative idea is called Brahmā and holds the highest station sought out by Sages. In this creation manifest countless beings with a mind, this mind and its ‘Will’ becomes the ruler – which is Indra. Sri Aurobindo says, “the invisible force that propels creation from the lowest to the highest state of Viṣṇu is called Rudra”. Eventually, everything dissolves or assimilates back to the forever state of bliss that is Śiva. With the above statement are we concluding that Śiva is only an adjective? It’s not up to us to make such assumptions, it is Veda that has to make such a declaration, exploring this will be one of our quests to seek the evolution of Śiva and Rudra, but unlike common understanding, Rudra is not a name, nor a title given to a single person, Rudra is a concept and a phenomenon and so is Śiva, and we will see that soon. Hence, all these concepts are beautifully iconified into the spectacular realm of Itihāsa and Puráńas.
Rudra / Marut
Let us start with the Maruts:
Now, let us take a look at Rudra from the Rig Vedā:को वो वर्षिष्ठ आ नरो दिवश्च ग्मश्च धूतयः ।1.37.6
Which of thy greatest (वर्षि॑ष्ठ॒ / varṣiṣṭhaḥ) among the masculine beings (न॑रो) among Divine lokas (दि॒वश्च॒) and of Earth (ग्मश्च॑) you are the envoy (धूतयः)
Note: varṣiṣṭhaḥ is a derivative of Sriṣṭhaḥ (foremost/pure). naraḥ here does not mean human (mānuṣaḥ referred in the very next sloka), it is a masculine representation of being.
नहि वः शत्रुर्विविदे अधि द्यवि न भूम्यां॑ रिशादसः युष्माकमस्तु तविषी तना युजा रुद्रासो नू चिदाधृषे ||1.39.4
Neither (नहि वः) in heavenly realms nor earthly (भूम्य) (light and dark द्यवि ) you have none (नहि वः) higher (अधि) as your enimy/master of maruts (रिशाद). You are (युष्माक) self caring and mighty (तविष) roring fierce (तना) and steady (युजा). Oh of Rudra-clan (रुद्रासो ) undefied (नू चिद +अधृषे) .
Rig Vedā 1.37.6 / 1.39.4
The Vedās sing about Rudras/Maruts as infinite in numbers and immortal RV10.93.4/1.43,AV11.2.3, free-spirited, mountain-dwelling RV5.41.11/TS4.5.5/VS3.63 (of Mūjavant/Girisha), fierce warriors, vehement and hero clan VS16.8-11. They hold the most powerful weapons VS16.14 including the famous bow called the PinakaTS4.5.5. They possessed tools, riches, unparalleled to any RV1.64,VS10.20. Hymns proclaim that there are none mightier than Rudras RV1.19,2.33,5.59,7.46 with infinite-strength/omnipotent “ananta-śuṣmāḥ” RV1.64.10 and indestructible “ānirhatebhyo” KY4.5.9. Rudras (rudrébhis or rudrésu) are the only Divinities in the Vedas to possess a multitude of precise and powerful weapons. Atharva Veda speaks of Rudra’s golden bows and weapons flying abroad like guided missiles in the direction he desires AV11.2.12. The only other Divinity who comes close to possessing multiple weapons is Indra; He too has a weapon common to Rudra, which is the lightning (Asani). These hymns define Rudras and Maruts as Earth-shaking clans feared by all lokas as they could create fires, bring rain (nourishment and lords of food RV2.1.6), hunts like predators and attacks in thousands, and kill in hundreds AV11.2.12 causes lightning and thunder RV1.38,2.33,5.58/59,KYV4.5.11,AV11.2.26, and make rain in deserts RV1.38.7. Hence he is called the Tempest God, and also has the title Aśani given to Rudra in Brahmāṇa-1 of Vājasaneyi Saṃhitā 8.1.3.6. Rudras are the only Divinities feared greatly by Rishis, and since the Vedās revolve around Yajñá, the aspect of fear is seen in the discipline and devotion of the Yajamana and Adhvaryu, meaning the one hosting and the one performing the Yajñá and the one properly chanting the mantras, else Rudra brings forth His wrath and consumes themTS1.6.7.श्रेष्ठो जातस्य रुद्र श्रियासि तवस्तमस्तवसां वज्रबाहो ।पर्षि णः पारमंहसः स्वस्ति विश्वा अभीती रपसो युयोधि ॥2.33.3
Foremost/predominant/best (श्रेष्ठो ) Rudra (रुद्र ), brilliant/prosperous (श्रिया) of all backgrounds (जातस्य), the supreme/mightiest of the mighty (तवस्तमस्तवसां = तवः ऽतमः । तव-साम्), wielder/holder of thunder/lightning (वज्र-बाहो ) | none other than you (णः) is the best saviour/liberater (पर्षि ) from highest misfortune (पारम् +अंहसः) or attacks (अभीति), forever (विश्वा) bestow wellbeing (स्वस्ति), keep us away / take us to the other side (युयोधि ) from calamities and ailments (रपसो ) 2.33.3
Please note: the above landed in Kausitaki Shankhyayana Brahmana 25.13 of Rig Veda wherein Rudra is called the best and oldest among divinities.
इमा रुद्राय सथिरधन्वने गिरः कषिप्रेषवे /क्षिप्रेषु देवाय सवधाव्ने | अषाळ्हाय सहमानाय वेधसे तिग्मायुधाय भरता शृ॒णोतु॑ -नः ||7.46.1
We sing to that/thy (इमा =ayám) Rudra (रुद्रा), holder of strong/firm bow (स्थिर +धन्व), with fast arrows (क्षिप्रेषु), that destroy/devour, oh Divine (देवाय) dependent on none/self reliant/by one’s own will (सव-धाव्ने). You are wise, none can overcome/conquer you (अषाळ्ह्) yet you are calm, patient and wise (सहमानाय), oh gracious and caring one (वे॒धसे॑) with precise/sharp weapons (तिग्मायुध), hear our plea (शृ॒णोतु॑) 7.46.1
स हि क्षये॑ण॒ क्षम्य॑स्य॒ जन्म॑नः॒ साम्रा॑ज्येन दि॒व्यस्य॒ चेत॑ति 7.46.2
Together/towards (स) come to us/bestow (हि) of firm/eternal owner (क्षये॑+ण॒) over Earthly realms (क्षम्य॑+स्य॒) and its beings (जन्मन्) and with universal/celestial sovereignty (साम्राज्य), oh heavenly divine (दिव्यसं) consciousness/inner heart/indweller (चेतस् ) 7.46.2
Please note: सहमाना is a versatile term that can mean calm, intelligent or victorious. अ-सहमान means impatient, because अ is a negation. It can also mean proud and confident. शृ॒णोतु॑ is pronounced as śrnótu and with the root words śru+na+tu meaning “hear us”. Some slokas also write it as सणोतु॑, which is not correct.हि is a root word that means “to come down to bestow” in a spiritual sense. For example हि+त to bestow wellbeing. चेत-ति/चेतस् pronounced as cétati, with root word cit meaning supreme consciousness; citta is individual consciousness.
Rig Vedā 7.46.1/2
On contrary, the sages praise Rudra as he is a cheerful, benevolent, wise, protecting, caring, and helpful clan with various tools, medicines RV1.43.4 TS4.5.10,RV2.33, AV2.27.6,AV19.10.6, riches, and vehicles like chariots, elephants, deer, and horses. Rudras are called “the physician among physicians”RV2.33.4 as he possesses thousands of well-needed medicines “सहस्रं ते स्वपिवात भेष॒जा”RV7.46.3, “dispeller of diseases” RV6.74.2 , and “dispeller of all sins/sorrows” RV2.33. They are prayed to for the protection of homes, cattle, farms, families, and children, for gifts like medicines, knowledge, and wealth, and for boons to bear children and find loving spouses VS3.57-59.
They are described as fair complexioned, youthful, handsome, with knotted/braided locks of black hair/fair head (kapardi & harikesha), strong build, dazzling, wearing deerskin (Krittivasãn) TS1.8.6/4.5.5 and ornaments RV1.43/114&2,5.42, VS16. While the earliest mention of Rudra occurs in the Rig Vedā, the Saṃhitās of the Kṛṣṇa Yajur Vedā describes each of these features in great detail. By the time of the Atharva Vedā, the complete assimilation of Agni with Rudra takes place. His Viṣvarūpam (omni-form) becomes pristine, leading to the pinnacle of His supremacy in the Svetasvatara Upaniṣhad. Coming back to the Rig Vedā, the hymns repeatedly call the Rudras immortal as they possess the amṛta RV10.93.4/AV11.2.3 , and declare none to be young or elderly in their gana (group) RV2.33,5.58/59. In numerous hymns, Agni, Indra, Atithi, and others are urged to pass on their recommendations and pleas to Rudras/Maruts through Rudriya (hymns dedicated to Rudra). On many occasions, various Divinities request the help of Rudras/Maruts as their strength is invincible in battle RV1:87,167. Indra will not overwrite the boons given by Maruts RV1:166. There is a story in the Puráńas of how Viṣṇu led Maruts to a battle. Viṣṇu is also called Evaya Marut, meaning the fastest Marut RV5.87 and the title ‘शिपिविष्ट‘ meaning the rays which permeate, this title is given to both Viṣṇu and Rudra TS4.5.5 . The twin Ashvins are also considered as Rudras – “उत नो॑ रुद्रा चिन्मृळतामश्विना”, meaning the two Ashvins together are Rudras RV10.93.7 and they move like the Rudra, hence the word Rudravartanī (रुद्रवर्तनी) meaning to move forwards boldly/fiercely with brilliance like Rudra RV1.3.3. It’s because of this hymn many observed a commonality among the twin Ashvins with that of Rudras, and the most obvious one being the Physicians just like Rudra. Hence are considered as the children of Rudra. As Sri Aurobindo famously says, if Viṣṇu is the all-encompassing space/canvas, and Brahma is the Creative Idea, Rudra is the invisible force that propels Creation forward to the highest state/stride of Viṣṇu and bestows bliss/nourishment RV1.114 in their journey. When we say natural forces, it can be the force of knowledge, health, wealth VS10.20, desire, devotion, and joy; in contradiction, it is also the force of dissolution, the restructuring of things in the form of sickness, death, calamities, and destruction. Hence, sages feared Rudras the most and sang for nourishment, shelter and protection RV1.114.5; at the same time, prayed not to harm the lives of their families and cattle RV1.43/114,VS16.15 – like the hymn that says “Oh Rudra, harm us not, and abandon us not”RV7.46.5. This is why Rudra/Śiva is a total contradiction and highly unpredictable. Now, let us explore each of these aspects of Rudras in detail.
Please note: the term Rudra is singular, Rudras equates to Rudrébhis or Rudrésu (plural) and
Rudrā = denotes femininity and plurality for example the twin Ashvins. And this plurality expands to the Rudra clan including Maruts who are also called Rudras.
Rudravartanī = to move forward with fierceness, and brilliance like Rudra.
Rudratvam = of the nature of being Rudra.
Rudriya = the songs dedicated to appeasing Rudras.
Rudra is not a single entity or a person but a multitude of facets of manifestations. The reason will soon be addressed in our upcoming sections.
Maruts & Rudra : how are they different?
Rudra is the father of Maruts “idam pitre marutām” RV1.114,2.33,1.64. And Rudra are always surrounded by Maruts who are generally denoted as Rudras themselvesRV8.63.12. These Maruts are, on occasions, said to be the children of Pṛśni “The Vedic Cow of Knowledge”. Hence, Maruts are addressed with three profound titles – as vidatheṣu ā-bhuvaḥ “born in knowledge”, mahiṣāsaḥ māyinaḥ:citra-bhānavaḥ “the makers of māyā and of clear vision/light”, and pra-cetasaḥ viśva-vedasaḥ “conscious & omniscient” RV1.64.6-10. Now, these three titles are not to be taken lightly. In the realm of the Vedas Soma, Vāk, and Pṛśni are three abstract concepts that secretly control the entirety of Vedic essence. Let us take a quick glance.
Pṛśni is also a name of the wife of Prajāpati, which is also correct as Prajāpati is the Yajamana (the one performing the Yajñá). Pṛśni is also the name of the wife of Saptarishi (the 7 primordial divine sages). Maruts are also said to be the children of Rodasī (consort of Rudra) and the same hymn distinctly addresses Rudra as their father RV5.57. Rudra is not necessarily a single entity or a group because of the unique nature of Rudra to manifest across various concepts and divinities. Though Rodasī was mentioned, a single entity called Śiva as a single Rudra is yet to be introduced in our discussion. Since Rudra is the raw and un-manifested invisible force, with the knowledge and immortal wisdom came the Maruts as the individual forces of nature wielded by Rudra. These forces cause the evolution of creation and favorite to Indra in the distruction of VritraAB3.20. THE RUDRA is not as a person but as “The Concept of Sovereignty and All-Encompassing Cosmic form” which we will cover in detail along with the personified Shiva of later literature. Hence they can save us and, at the same time, cause destruction to restructure things in Creation, this is why Rudras are all-encompassing form and are not limited to a fixed attribute/action. Hence, the Maruts are called the arrows/missiles of Rudra, which we will see in detail.गौर्धयति मरुतां श्रवस्युर्माता मघोनाम् युक्ता वह्नी रथानाम् | यस्या देवा उपस्थे॑ व्रता विश्वे धारयन्ते सूर्यामासा दृशे कम् || 8.94.1-2
The Cow (Pṛśni is the cow of knowledge, and milk/Soma is wisdom/knowledge of immortality) (गौ + र्धयति dhā+yati), with Maruts (मरुतां) as sons of a mother who deserves our highest honor (श्रवस्यु + माता) and who is rich/abundant in knowledge and wisdom ( मघोनाम् = मघ+वन्- म्), harnesses/yokes them (the vehicles) to move Creation forward (वह्नी – रथा-नाम्)|
In You/Pṛśni ( यस्या 3rd person), reside/dwell (उपस्थे) all Divinities/Vedic Devas (देवा) and have their eternal (विश्वे) virtuous function (व्रता) relied upon and borne by you (धारयन्ते); the Sun (सूर्या) and the Months/Moon (मासा) witness their (दृशे) role/actions (कम्)
Please note: In the Vedas (same as Śrīmad Bhagavādgita), the cow represents mother of knowledge, cow’s milk is wisdom and essence, the bull represents might and lordship hence the title “Bablusãye bi vyadhibe”TS4.5.5, horses represent speed and momentum and energy, chariots/vehicles are the creation/body itself. वह्नी = वह् means vehicle and वह्नी -रथा means wagons attached to the chariot.
Rig Veda 8.94.1-2
Gana / Ganapati / Brahmānaspathim
The Rig Vedā sings: “Oh Courageous (तवेषं) band/group (गणं) of Maruts“ RV5.58. गणं (gana) means group, and these groups and their professions are explained in detail in Śrī Rudram of Kṛṣṇa Yajur Vedā Taittirīya Saṃhitā 4.5. The leader of these groups is called Ganapati (gana+pati), meaning lord/abode of all groups. The Rig Vedā also addresses the Maruts as vidatheṣu ā-bhuvaḥ, meaning born in knowledge, and brahmānaspathim, meaning lord/abode of knowledge RV1.38.13. Brahmānaspathim is a very unique title in the Vedās assigned to a separate class of Divinities. Sri Aurobindo defines brahmāna as the Vedic Aksharas (word) and among all Aksharas “अ/a” is considered the foremost, hence AUM begins with अ. In Śrīmad Bhagavādgita Śrī Kṛṣṇa says “Among words I am the word अ“. Panini, the author of Sanskrit Grammar says, Maruts are Akshara of Varnamala (an eternal string of sounds), and Sukla Yajur Vedā Śatarudrīya explains how Rudra and Gayatri Akshara emerged from Yagna. Sri Aurobindo includes both Brihaspati and Brahmā as brahmānaspathim. T.V. Kapali Sastry, renowned student of Sri Aurobindo and Vedic commentator, says Ganapati – “Lord of all Ganas/Maruts” – is that brahmānaspati. Interestingly, the Rig Vedā titles Viṣṇu as Evaya Marut RV5.87, meaning the “fastest Marut” who leads the Maruts into battle. This is a very interesting linkage of titles, like puzzles that fit together.
Is there such a reference where Ganas are attributed to Maruts?
To be continued...तम उ नूनं तविषीमन्तम एषां सतुषे गणम मारुतं नव्यसीनाम |य आश्वश्वा अमवद वहन्त उतेशिरे अम्र्तस्य सवराजः ||
तवेषं गणं तवसं खादिहस्तं धुनिव्रतम मायिनं दातिवारम |मयोभुवो ये अमिता महित्वा वन्दस्व विप्र तुविराधसो नॄन ||
Indeed we praise (एषां) thy mighty (तविषी) gang (गणम) of Maruts today (नव्यसी)| Oh fierce (अमवद) racers of horses and chariots (आश्वश्वा) like the wind (वहन्त), bringing your containers filled with elixir of immortality (उतेशिरे अम्र्तस्य), you are dependent on none, self ruling (सवराजः)||
Oh courageous (तवेषं) band/group (गणं) of Maruts, adorned with bracelets/rings (खादिहस्तं), cometh with roaring sounds (धुनिव्रतम) of victory, bestower (दातिवारम) of all magical gifts (मायिनं) |
We sing to the brilliance, like fire (मयोभुवो) adorned with infinite might (अमिता महित्वा). We praise and worship (वन्दस्व), oh ever willing and passionate ones (विप्र) with roaring sounds (तुविराधसो). We follow you, oh leader (नॄन).
Rig Vedā 5.58
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