CHAPTER III

NAMES AND EPITHETS OF RUDRA

 CHAPTER III

NAMES AND EPITHET'S OF RUDRA

A. INTRODUCTION

1. The Importance of studinq Names and Epithets

In the appropriateness of the fact Saunaka

says that gods are to be praised by their name, form, actions

and (together with their) friends.^ The history of religion

is reflected in the history of language. The idea behind

a particular name can be deciphered to some extent through

the etymological analysis of that particular name. In the

case of majority of vedic deities each name has its special

evolution which produced it and ascribed to it certain

traits of character. Moreover each deity is associated with

a number of other names and epithets, suggesting his forms,

weapons, majesty and supremacy. Thus a close analysis of

names and epithets ascribed to a particular deity has much

significance to know the nature of that deity.

1. BD,I.7 - stutisu namna rupena karmana vandhavena ca/

 192

2. Principles Behind the Emergence of different Names

£abdenoccariteneha vena dravyam pratiyate/

taaaksaravidhau yuktam nametyahur manisinah//

BD 1.42.

astau yatra prayujyante nanarthesu vibhaktayah/

•• • •
tannama kavayah prahur bhede vac analihqayoh//
• •

BD 1.43.

Regarding the multiple appelations of a deity#

the daivata kanda of the Nir states that the deities receive
• •

many appelations in consequence of their majesty (greatness)

or of the diversity of the functions that they are called

upon to perform, as the names of hota# adhvaryu# brahma and

udgata are applied to one and the same person# according to

the particular office that he happens to fill alternately in

a sacrifice. Or these deities may all be distinct just as the

praises attributed to them as also the appelations may be

2
all different.

2. Nir,VII.5 - tasam mahabhagyadekasya api vahuni

namadheyani bhavanti/ api va karmaprthaktvat/
yatha hotadhvaryurbrahmodqata iti/ apyekasya
satah/ api va prthageva syuh/ prthag hi stutayo
1 » • • •

bhavanti/ tathabhidhanani/ ityadih.

'■ 1 '■ •
 193

This idea is also clearly stated by £aunaka

in his BD (1.23-28) where he gives the views of the ancienr

authorities including Yaska as to the nomenclature of a

particular deity. Nine reasons are explained there as the

basis of the names, and epithets ascribed to a deity. “From

how many actions” they say, “does a name arise, whether of

vedic beings or of any other occurring there?” "From nine",

say the Nairuktas (etymologists) and ancient sages like

Madhuka, fivetaketu and Galava, "and these are which come

from (1) abode, (2) action, (3) form (shape or appearance),

(4) salutory power (power to do good, - mancalya, which

Macdonell translates as luck), (5) speech, (6) prayer

(a&isa), (7) from will (yadrccha, which Macdonell renders

• •

as accident), (8) addiction (upavasana), and (9) the mystery

of birth (amusyayana, extraction - Macdonell)". But

• •

according to Yaska, Garyya and Rathitara (Sakapuni), the

appelations come from four causes, such as, prayer, diversity

of objects (artha vairupyg), speech and action, £aunaka,

however, is of the opinion that all these names arise from

action, as prayer, form and speech (utterance), - all come

from action! alone i n/Similarly#- even those that come - '

from will (yadrccha) addiction and birth are simply action,

 194

3 - -
and so# listen to the reason thereof". Katyayana (6th Century

B.C. or early 5th Century B.C.) in his Sarvanukramani 11/12-14

states that the different names of vedic deities are given

according to the place of abode (earth# atmospher and sky) #

actions and majesty etc.

This view is also corroborated by Saunka's BD as

"owing to the majesty of these (deities) different names are

applied (to each of them); (the diversity of names) here

appears in this and that (sphere) according to the division

of their respective spheres. This is a manifestation of their

power (vibhuti)# that their names are various. The poets#

however# m their formulas say that these (deities) have a

mutual origin (anyonyavomta). These deities are designated by

3. A.K. Chakravorty# "Vedic Deities: The Mystery Behind Their

Multiple Names", IHQ#Vol.XXXVIII# No.4# 1962# p.294.

cf. A.A. Macdonell# The Brhaddevata attributed to £aunaka#

Ch.I# verses 23-28.

tat khalvahuh katibhyastu .... tacchrnudhvaifi ca hetavah//

 195

different names according to their sphere. Some speak of

them thus as belonging to (bhakta), that (sphere), and chiefly

4
concerned with it".

3. Maximum Number of Names ascribed to Rudra

What is especially significant in this regard

is that Rudra, the most terrible god of vedic pantheon, is

associated with maximum number of names and epithets. The

attempt to appease this god and to avert his wrath was the

chief tone of majority of vedic verses. Thus the seers have

done their best to propitiate Him by eulogising and conferring

hundreds of names suitable in different occasions. J. Gonda

also opines that “A wesll-known literary and liturgical form

of praise, adoration and magnification of a god consists in

4. A.A. Macdonell, The Brhaddevata Attributed to £aunaka,

Part-II, p.16. The text runs-as:

etasameva mahabhaqyat namanyatvam vidhlyate/

tattatsthanavibhaqena tatra tatreha drsyate// BD,1.70.

tasamivam vibhutirhi namani vadaneka£ah/

ahustasam tu mantresu kavavc?nyonyayonitam// BD,I.71.

yathasthanam pratisthasta namanyatvena devatah/’

tadbhaktastat pradhanafcca kecidevam vadanti rah// BD,1.72.
 196

pronouncing his names and epithets. This is at rhe same

time a device for meditatively identifying oneself with

aspects of the gods nature; characteristic expressions

of devotion, whose recitation is strongly believed to

protect from evils and at times conferi'ed with magic

5
powers." These names are embedded in the praises and

prayers of RV, AV as well as in the praise of &R, the style

• _lL
of which was latter regarded as the most characteristic

expression of devotion, whose recitation is strongly

believed to protect from evils and at times conferred with

magic powers. The following verses from one hymn of RV may

• _ 1
be cited here as the examples of the verses which testify

the seers inclination to ascribe more names to Rudra.

ima rudraya tavase kapardine ksayadviraya

pra bharamahe matlh/

yatha samasad dvipade catuspade

vi&vam pustam qrame asmm nanaturam//

• •

RV 1.114.1

5. J. Gonda, Vaisnavism and 6aivism- A Comparison, p.14.

 197

tvesam vayam rudram ya jnasadham vahkum

kavimavase ni hvayamahe/

are asmad daivyam helo asyatu

sumatimid vayamasya vrnimahe//

• •

RV 1.114.4

divo varahamarusam kapardinam

tvesam rupam namasa ni hvayamahe/

haste vibhrad bhesaja varyani

fearma varma cchardirasmabhyam yamsat//

RV 1.114.5

and also

ima rudraya sthiradhanvane qirah

ksipresave devaya svadhavne/

asalhaya sahamanaya vedhase

tiqmayudhaya bharata £rnotu nah//

RV VII.46.1.

In the above cited stanzas a number of names

and epithets are to be found like rudra, tavas, ksayadvira,

kapardin, tvesa, yajnasadha, vaftku, kavi, divovaraha, arusa#

• •

etc. Moreover the &R litany forms an unique instance in this

regard. The two prominent names Rudra and £iva have been
 198

viewed by scholars differently. In RV the word ffRudra" is

found both as a proper name and also as an epithet. Scholars

are of the opinion that even the term 'Rudra* as the proper

name of a deity is obscure. The original implication of Rudra

as the name of a deity is also not so clear. But there is no

denying the fact that the term 'Rudra' is used as a proper

name of a distinct God in the vedic pantheon. So also the

much popular name Siva has been viewed as an euphemistic

title of Rudra. But this word was frequently used in the YV

to appease the Agni. It is also viewed as derived from a

Tamil word civan.

4. The Basis of Analysing the Names and Epithets of Rudra

Thus xhe analysis of different etymological

and mythological explanations of the names and epithets of

Rudra has significant contribution to know the nature of the

deity. But although philology plays a significant role m

explaining the historical development of a particular concept,

yet the religion of the vedic Aryan can not be exclusively

deduced simply from etymological explanations. The remarks of

5. Bhattacharji is significant here as she states “The

prevalent tendency of scholars to derive god-names from one

 199

particular root with one particular meaning has an essential

drawback; it limits the connotation to one particular time

and meaning. Mythology, as long as it has any validity, has

dynamism and to confine a name to a fixed significance is

to deaden it for all subsequent times". So the investigation

and comparison of theories relating to the concept must

accompany the derivative explanation of words. While

considering the mythological aspect of a name, the remarks

of J. Gonda appears to be appropriate as he says, "Part of the

events narrated m connection with these gods is to explain

epithets or traits of their character and these tales are of

special interest because - though as a rule etymologically

or historically wrong - they are a welcome source of information

on the beliefs and convictions of those who invented and

7
divulged them". In the growth of Rudra worship some names

appear to be fossils of different events either mythical or

ritual or historical. To undermine these names is to discover

the multifarious features of the deity.

On this background an attempt is made here to

give an etymological and mythological account of the names and

epithets of Rudra.

6. S. Bhattacharji , The Indian Theoqony, p.17.

7. J. Gonda, Vaisnavism and £aivism, A Comparison, p.13.

 200

B. NAMES AND EPITHETS OF RUDRA IN RV

1. Relating to his Form

The words like arusah, rdudarah, kapardin

tvesa, babhruh, yuvan, su&ipra, surya iva iukrah, £vitlc,

depict his physical form. Rudra is a resplendent deity

(arusah), and of a soft belly (rdudarah = mrdudarah -

Nir VI.4). As the possessor of braided hair, he is kapardin

(RV I.114.1;5) which is explained by Sayana as jatila. The

• • •

word kapardin is also an epithet of Pusan (RV VI.55.2;

IX.67.10;11) and applied to Tritsus in RV VII.S3.8. This word

has come from kaparda, which means iata or braided hair.

According to Griffith, “He is called Kapardin as wearing

8
hair^braided and knotted like a cowry shell (kaparda).

It is more usually an epithet of Siva, expressing the same

meaning. Bergaigne accepts the knot of hair as the cloud

which envelops the celestial fire alone with the common

9
accepted meaning of the coiffure. Rudra is Tvesa or brilliant.

8. R.T.H. Griffith, The Hymns of Rqveda, p.75.

9. A. Bergaigne, Vedic Religion According to the Hymns of

the Rgveda, Vol.IIl, p.38.
 201

Rudra is babhrh, as he is ruddy in colour or he is the

' • «

sustainer of the Universe (vi£vasya bhartta). He is young

having handsome chin. Thus he is vuvan and susipra. His

radiance is like the sun. Another epithet £vitie, which

is peculiar to RV and not noticed in later vedic texts,

depicts the colour of Rudra.10 Rudra is of white-complexion

or one who goes or obtains whiteness. The white complexion

of 5iva in post-vedic literature has its "basis in this word.

2. Relating to his Weapons

The words like tiqmayudha vajravahu,

sthiradhanva and ksipresu refer to his weapons. His shafts

mmm *

are swift moving and his arrow is strong. The epithet

— £
like tiqmayudha which means casting sharp v^apons along with

having quick arrows (ksipresu) shows that pointed weapons

10. RV,II.33.8. Sayana explains the word Svitic as:

Svaityam ancate/ £vita varne/ aunadika in

pratvava/ svitimafic atltygncateh kvin//
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are associated with this god, and his terrible shafts are
much feared (RV 11.33.14; 6, 28.7; and X. 125.6).^ Thus the

bov? and arrows as the essential attributes of Rudra are

referred to in a number of vedic verses which are retained

in his character in post-vedic literature also.

3• Epithets Depicting Rudra as a Physician

The epithets like anamivah or one who cures

from disease, bhisaiam bhisaktama, the chief physician amonq

1 ' •1 1 1 -r • '

the physicians and the word .jalasa bhesa]a refer to the power
• - •

of Rudra to destroy the disease and his medicine. The word

jalasabhesaia is a peculiar epithet of Rudra not only in RV

- 12
but also in AV.
1
Rudra is ialasabhesaia
• •
as he possesses

11. J. Gonda, “Rudra", Epithets in the Rqveda, p.126.

12. Sayana interpretes this word as:

sukharupausadhopetam/ yadva udakarupausadhopetam/
udakam hi rudranamabhimantritam sadausadham
I— T—II -ri — I t —I- - — - - I-I 11 —M i I — ..m -II n 11« --r -II i I- ' "" ^' • _' ” ^ _

bhavati, janl pradurbhave/ jayatam iti iah/

anyesvapi drsyate/ pa.3.2.101 iti/ drsiqrahanat
kevaladapi da pratyayah/ lasah lasa kantau/
kantirabhilasah/ bhave qhan/ janaifi laso
yasmimstai lalasam sukham/ jalasarupam bhesa.iam
• • •

yasmin rudre sa ialasabhesaiah/

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healing remedies. Thus it means medicaments conferring

delight or soothing medicines. The derivation is explained

from 'ja', one born and lasa meaning happiness which is an

unusual word. Or it may mean medicament consisting of water.

It may also mean all vegetable depending upon water for their

growth. Rudra presides over all sanitary drugs, thus he is

jalasabhesaja. The explanation suggested by A. Bergaigne seems

• •

to be more convincing on the basis of Rudra-Soma hymn where

Rudra and Soma are conjointly invoked. As to his opinion

"The epithet j alasabhesa j a who has soothing remedies" has

been applied to him in 1.43.4 and is his main characteristic

in V.5 of VIII.29, where the different vedic gods are

successively characterised without being named. He himself is

called ialasa "soothing", which epithet has been given to his

remedies, VII.35.6. Now, the remedy par excellence is Soma,

the beverage conferring immortality. We can therefore believe

that Rudra is the best of physicians only because he has at

his disposal as master, the celestial Soma. In fact Soma

is associated with him in the hymn VI.74, where the poet

offers a prayer to Soma and Rudra to be favourable "to the

bipeds and quadrupeds" (V.l), to remove illness (V.2) and

13
to give all the remedies (V.3).

13. A. Bergaigne, Vedic Religion, According to the Hymns

of the Rqveda, Vol.III, p.34.
 204

The word also signifies cooling remedies as

it is remarked^"He gets the exclusive, epithes of 'cooling'

(jalasa) and 'possessing cooling remedies' (jalasa-bhesaja)“-

4. Relating to his Supremacy

His majesty and supremacy are depicted by

certain epithets as devanam srestha or the highest among the

• •

gods, as he is of manifold forms he is pururupa, he is the

vedhas, the intelligent (pracetas), the renowned one and the

best among the originated beings, he is the all knowing deity,

thus he is cekitana. An oft guoted epithet of Rudra in RV

•

is ksayadvira. Sayana interpretes this word as one in whom

the heroes perish or he is the deity of whom, the Maruts

15
exercising authority are the sons. BR in the interpretation
16
of RV VIII.19.10 explain it as governing men.
•

14. Sadhu Ram, Essays on Sanskrit Literature, p.2Q.

15. RV,1.114* Sayana - ksayanto vina§yanto virah yasmin

tadrfaya yadva ksayatirai^varyakarma/
• •

ksayantah praptaiSvaryah virah

.. •

marudganah putrah vasya//

• ’• •

16. 0ST,Vol.IV, p.302.

 205

Benfcy (Orient and Occident III.pp.140 and 156)

suggests its meaning as governing heroes. He also adds that

they “are the heroes, the single stormy winds, the Maruts

(Comp.V.6) over whom Rudra rules; or is Rudra generally

designated as the lord of all heroes, in as much as he makes

17
them swift, and destructive as storm-winds in battle11.

Whitney proposes-' it’s meaning as destroyer of

heroes, which is akin to the second interpretation of Sayana.

•

Aufrecht gives the meaning as "ruling over men"

(as well as gods) and he cites different instances from RV

in this respect.

This word occurs in VS XVI.48; where Mahldhara

interpretes the phrase: as he m whom heroes dwell is

ksayadvira; to him who is possessed of heroes, Orj he through *

*
18
whom heroes perish. This epithet is also ascribed to Indra
- 19
in RV 1.125.3, which Sayana interpretes as he in whom
•

heroes, sons, servants etc., abide.

17. OST,Vol.IV, p.302

18. Mahldhara - ksayanto nivasanto vlrah surah yatra sa

ksayadvirah tasmai surayutaya ityarthah/
ksavanto nafeyanto vlrahripavo yasmad iti va/
""" • - •

19. RV,1.125.3; Sayana - ksiyanto nivasanto vlrah

• ) * • ^ ^
putrabhrtyadayo vasya tarn tadr&am/
 206

Thus this word refers to three meanings either

governing heroes or destroyer of heroes or the father of the

Maruts possessing authority. All these meanings characterise

him as a powerful deity in RV. But the sense of governing

heores and destroying the enemies seem to be appropriate as

the purport of all the four mantras suqqest this idea. RV

1.114.1 is addressed ro Rudra m order to promote the health

and prosperity of men and animals. In 1.114.2 Rudra is prayed

to be gracious and the worshippers pay humble prostration

to him. RV 1.114.3 praises his kindness and m the tenth

mantra his grace and benevolence is besought asking him for

pity and protection. In all these instances there is no

context of any reference to the Maruts.

5. Relating to His Benevolent Traits

Of the other epithets some refer to the

benevolent aspect of his character and his connection with

sacrifice, while others bring out his ferocious traits.

Among the benevolent and auspicious traits these are to be

countedj kavi, qartasada, pustivardhana, bhuredata, midhvah,
ii m I-> ri * , J 1 r - -i — i 'I — n-L -iu —' -i — m

milhustama, vrsabha, satpati and suqandhm, etc. The epithets

 207

like mldhvas, milhustama and vrsabha meaning bounteous,

• •• ••
liberal# gracious are applied not only to Rudra but also

to a number of gods. The first two words are derived from

the root/mih = to sprinkle and means either the shedder of

rain water or showerer of benefits upon the invokers and is

a frequent epithet of Rudra m its comparative and superlative.

The word gartasada (RV II. 1-1) refers to Rudra as sitted on a

chariot (garto rathah tatra sidantam) or it means one who

«

resides in the hearts of the invokers. M.M. Roth and Grassmann

explain qarta as 'throne* and as 'the seat of the chariot'.

According to Bergaigne this word "appears to denote the space

comprised between heaven and earth, as the receptacle of Soma,

the celestial liquer called in V.62.7 adhiqartya, lit. "placed

20
in the ditch". Thus in his opinion Rudra is the bowman

guardian of Soma. The word kavi depicts Rudra*s omniscient

character. Rudra also grants a happy dwelling place for

which he is called vasu. In this regard he is more akin to

Vastospati, who later got amalgamated into Rudra concept.

20. A. Bergaigne, Vedic Religion According to the Hymns of

the Rcrveda, Vol.III, p.33.
 208

6. Relating Him with Sacrifice and Vedic mantras

His relation with the vedic mantras and

sacrifices are referred to by the words like qathapati,

medhapati (RV I.43.4), ya.inasadha (RV 1.43.4) suhava and

• •

havanaferut as he is the lord of songs, the lord of

sacrifice. He is also the accomplisher of sacrifice or

- 21
yai'nasadha. Rudra renders the sacrifice well accomplished.

As cathapati he is the lord of the praises or songs (qatheti

van nama qatha gana iti tannamasu pathitatvat/ vagrupayah

s t titer pat ih qlthapatih// (Sayana).

• • •

7. Relating Him with Food

The word svadhavat is a Rgvedic epithet of

Rudra which is explained by Yaska as annavat or one who is the

possessor of food. Roth gives the meaning as "independent" or

21. TS/II.6.8.3 . Thus Sayana comments on this word ass

«

yalKasya sadhavitaram/ esa hi valflaro svistam

karoti/ tatha ca taittirlyake deva vai
vajnad rudramantaravan iti upakramyamnatam-
svistam vai na idam bhavisyati yadimam
Jl" ' m • - n- " —’ 11 1 —" " " 1 "" ^•
radhayisvama iti tatsvistakrtah svistakrttvam iti//
 209

one whose glory is inherent and refers to RV VII.20.1;

VII.37.2; and VII.84.4 in this regard.

Another epithet of Rudra in RV is svapivata

which is not explained by Sayana, although in the

"Varietus Lectionis" appended to his preface Prof, Muller

notes that in MS., B.4, svapivata is rendered as jitaprana

"he by whom life (or breath) is conquered". Nir: X.7;

explains it as svaptgvacana or one whose words are very

suitable or authoritative. The remarks of Roth on this word

in Mir have been translated by J. Muir as "svapivata in the

pada text is divided into su + apivata, and is consequently

to be derived from api + vat; a compound, which is often found

in the RV". The word svapivata thus means readily

understanding, hearing, accessible, gracious. This word is

not found as associated with Rudra in the post Rgveaic texts.

But the implication of this word is very porminently

associated with Rudra-&iva and thus another name Afeutosa,

or one who is appeased quickly is a much popular name of

Rudra-£iva in post vedic literature.

22. J. Muir, OST,Vol.IV, p.314.

23. ibid *
 210

8. Relating to his Dreadful Character

Some epithets depict Rudra's formidable

character as asalha, uqra, upahatnu, tavas, tavastama,

divo varaha (ruddy boar of heaven or one who eats plenty)

and furious like an animal mrqam na bhlma, sahamana etc.

Some of these epithets are of obscure meanings.

The word vanku is applied to Rudra which gives the sense of

one who goes crookedly (vaki kautilye). But what is meant

by this epithet is not clear. Ittna^ explained in the sense

of the appearance of lightning which moves m a zigzag way.

It may be marked here that this epithet is not to be noticed

in post-Rgvedic texts.

In RV some words are associated with Rudra

which are suggestive of some later ideas. Thus in RV II.33.9;

the word asurya comes in connection with Rudra which is

explained by Sayana as vigour or strength (bala). But as

commented by Wilson it might be thought to connect Rudra

with the Asuras. In RV 11.33.10, Rudra is arhan or worthy

of reverence which was applicable later to Buddha ana Jainas.

 211

9. To Siam up

a) Thus it might be observed from the above

analysis that Rudra receives a considerable number of epithets

in RV of which very few like kapardin, Ugra, Tryambaka and

Rudra occur in the later literature.

b) All the epithets suggest the power, majesty,

benevolence, malevolence and physical feature as well as the

weapons of Rudra.

c) But majority of epithets which were essential3y

conferred upon him, have limited their occurence to this text

only. Thus the words like vanku, rdudarah, svapivata,

•MM—# -r-wr-.n- #

svadhavat, fevitic etc., are confined to RV only. The popular

names of Rudra like Sarva, Bhava and Mrda etc., are not
• •

mentioned in RV.

The words Tryambaka and Rudra which are the

£
frequent apPjlations of Rudra throughout his evolutionary

character are also of various implications. An alalysis of

the word Rudra as suggesting various meanings is being made here.

 212

10. The Various Significance of the word Rudra

In RV the word 'Rudra' is found both as a

proper name and also as an epithet. Scholars are of the

opinion that even the term 'Rudra' as the proper name of

a deity is obscure. The original implication of Rudra as

the name of a particular deity is not very clear. But there

is no denying the fact that the term ►Rudra' is used as a

proper name of a distinct God in the vedic pantheon. The

analysis of different etymological explanations furnished

by scholars on the term 'Rudra' has much contribution to

know the nature of the deity.

The word 'Rudra* is usually derived from y/rud

or x/ru meaning 'to roar', 'to howl' or 'to shout'. In this

sense it is used in the RV as the name of a particular deity

•

as well as a phrasiology of a number of vedic gods such as

Agni, Indra, Afevins, Mitia and Varuna and the Maruts for
m

their roaring, howling and shouting.

In the vedic lexicon Hichantu (3/16) the word

'rudra' is given as stcfcrnama which means one who eulogises.

In the Nir of Yaska, Rudra is described as a deity of'aerial

region with the derivative meanings found in different vedic

 213

texts as follows: athato maahyasthana devatah (1) rudro

-- _
rautiti satah roruyamano dravatiti va> rodjyaterva, yadarud-

attadrudrasya rudratvam iti kathakam/ yadarodlttadrudrasya

rudratvam iti haridravikam// Nir, Daivatakanda, X.l.1-6.

■ 1 • ♦

"Rudra is (so called) because he bellows (rautj) or because

he runs (dravati) vociferating (in t' of ru) or it is

derived from the causal of the verb rud (to roar). There is

a kathaka passage: Because he has roared, that is the

characteristic of Rudra. There is a Haridravika passage:

24
Because he roared, that is the characteristic of Rudra".

Thus the word 'Rudra*

1 used as the name of a

god is traced to 'ru*. The remarks of S. Varma regarding

the origin of 'Rudra' from the root ru is worthy of notice -

"Although the verb rud was available, yet \/ru is given as an

optional root of the verb and the consonant 'd.1 of the word

has not been taken into account. The etymology of this word
25
is loose, with disregard of vowels". In the Nir the word

Rudra is also traced to -/rud meaning to weep', referring

to a legend, according to which Rudra finding his father

Prajapati piercing with an arrow, wept - (sa kila pitaraifi

praiapatimisuna vidhyantamanusocannarudat, vadarodit tad

• umm m

24. Lakshman Sarup, The Niqhantu

1 ~ #* and rhe Nirukta Text &
— >

Translation, p.155.

25. Siddheshwar Varma, The Etymologies of Yaska, p.110.

 214

rudrasya rudratvam, Kir X.5). This origin is traced in the

AB III.33.1; a later variant in JB III.221-3; Cf. |>B 1.7.4.

The word Rudra is also traced to \/ru (to roar)

and \/dru (speed forth) conjointly meaning thereby 'one

who goes roaring which associates Rudra with howling storm.

Grassmann derives the word Rudra from the root rud

(to shine). He assumes that Rudra represents the lightning

storm rather than the howling storm. R.T.H. Griffith gives

another meaning as "usually derived from rud - to howl or

to roar thereby meaning the Howler, the Roarer; but more

probably from a lost./rud, to be red or ruddy, the Red, the

27 28
Brilliant". Pischel is also of the same opinion.

V.S. Apte derives the word from a hypothetical

root rudh meaning 'to flow'. The words rudhira-blood, lohita -

red and loha - red metal which are found in Sanskrit are

derived from this root. Apte further suggested that \/rudh

was deaspirated into \/rud from which latter the word, rudra

can be directly derived.

26o Dandekar, "Rudra in the Veda", VMT, p.255.

27. R.T.H. Griffith, The Hx’wns of the Atharva Veda, F.23.

28. Dandekar, "Rudra in the Veda", VMT, p.255.

 215

The derivation of the word Rudra from the

root ruj meaning to shatter is implied m the kathaka

(XXV.I). The root ruj (rujati) is also used m the sense

of 'to pain', 'to injure', 'to disorder1,^to afflict with

disease’and also 'to bend'. The term 'ruja1 is derived from

1ruj' meaning sickness, malady or disease. It also means

trouble.

According to Weber the name Rudra from the

root rud denotes both the roaring of the storm and the

crackling of the fire. The storm nature of Rudra and the

fire nature of Rudra which were originally distinct came to

be merged together and this resulted in the conception of

the personality of £iva.Weber is of the opinion that this

blending together of two types of nature in Rudra had already

been accomplished at the time of |>R, Jacobi and to some

extent Whitney seem to agree with Weber.

Sayana derives the word Rudra from the root

'rud* meaning to cry. As to his interpretation the form

— 29
Rudra is got by panini rule - roderni luk ca/.
• " • 1 " "" l,rw“" r
Sayana has furnished six different derivations

of Rudra during the interpretation of the verse RV 1.114.1.

atJ

According to this commentator, Rudra is he who makes all to

29. RV,I.43.1j Sayana.

 216

weep at the time of death or at the dissolution of the world.

This meaning is also obviously suggested by the JUB (IV.2.6)

and the Ch.Upn 111.16.3/ where the pranas are called Rudras

because they make all this cry. In SB (6.1.3.8) there is a

story that Lord Prajapati when started the creation/ a child

was born/ who cried for a name. The names were conferred

later but as he roared his name was Rudra. In the BDU (3.9.4)

Rudra is identified with ten sense organs and mind as the

eleventh. The cause of this identification is that when they

depart from the body, they make all the relatives of the

deadbody to weep - (te yadasmacchariranmartyadutkra manti

atha rodayanti/ tad yad rodayanti tasmad Rudra iti/ One of

the etymology of Siva is feete larlre iti &ivah/ - which

means residing inside the body seems to have resemblance

with this idea.

b) The term rut stands for all the sufferings called

samsara or world. Lord who removes such sorrows is called

Rudra. Incidentally it may be mentioned that £iva is derived

, 30
from the root so which means to attenuate.

c) The term rut stands for the texts of the Upns.

The Lord is called Rudra for the reason that he can be' known

30. syati nafeayati duhkham iti £ivah/

 217

through the study of the said texts or he is expounded in the

Upns. This idea is expressed in Rgvedic verse 1.114.5, where

Rudra is described to be obtained by sacred study.

d) The term rut (in plural) means word or sacred

knowledge. The lord is called Rudra for the reason that he

enables the devotees to acquire the said knowledge.

e) The term rud stands for darkness or ignorance,

because of it's nature of covering the facts. As the Lord

drives out the ignorance from the mind of the devotees, he

is called Rudra. In RV 1.43.1 Rudra is extolled as pracetase

or the intelligent.

f) The Lord is called Rudra for the reason that he

wept on . certain occasion. This interpretation is based on a

story narrated in TS. There was a battle between gods and asuras.

Rudra having the nature of Agni carried of the treasures which

have been entrusted to him. But the gods after conquering the

asuras, sought him and after finding him took the treasures
from him. Then out of shame and rejPentance he wept (arudat)

and for this reason he is called Rudra (TS I.5.1.1).

The legends on which the explanations are based,

are of a later date and have no reference in Rv. Except the last
• mmm

derivation, other explanations are linguistically unsound.

The frightful nature of Rudra is implied by the first derivation

of Say ana.
11. Index of Names and Epithets of Rudra in RV

anamiva VII.46.2.

arusa 1.114.5.

arhan 11.33.10.

asalhava VII.46.1.
*
i&anah• II.33.9.

uqra II.33.9; 11

upahatnu 11.33.11

rdudarah II.33.5.
• •
kalmalikin II.33.8.

kapardin 1.114.1; 5.

kavih I«114«4*
•
qartasada 11.33.11.

qathapati 1.43.4.

cekitana 11.33.15.

.1 alasabhesa j a 1.43.4.

iatasva Sresthah II.33.3.

tavas 1.114.1.
tavasam tavastama II.33.3.
tavyas 1.43.1.

tiqmayudha VII.46.1.
 tryambaka VII. 5.2'12.

tvesa
!■". 'Ill
1.114.4; 5.

divovaraha 1.114.5.

devanajri feres thah 1.43.5.

• • •

pitarmarutam 1.114.6; 9.

pururupa II.33.9.

pustivardhana VII.52.12.
• •

pracetas 1.43.1.

babhruh II.33.5; 8; 9.
•

bhamitah 1.114.8.

bhisaiam bhisak tamah II.33.4.

•• •

bhlmah 11.33.11.
•

bhuvanasya bhurih II.33.9.

•

bhuredata 11.33.12.

marutvan 1.114.11; II.33.5

mldhvah
jil rm mi #*-iiii " +
1.114.3; 11.33.14

milhustama
■ hi1 1 l " " ^'
■ i«i # •
1.43.1.
medhapati 1.43.4.

mrqam na bhlmah 11.33.11.

yainasadham 1.114.4.

yuvan 11.33.11.

vankuh 1.114.4.
•

vairabahu II.33.3.
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 221

C. NAMES AND EPITHETS OF RUDRA IN YV WITH SPECIAL REFERENCE TO SR

1. Introduction

In the SR litany Rudra bears the most remarkable

epithets, which reveal the multifarious dimensions of Rudra's

personality. These names and epithets are studied here as

to their etymalogies and conceptual evolutions. From the

title, it appears that hundred names of Rudra are enumerated

here. But here the word feata appears to be taken m the

sense of many.

The lavish reference of appelations in the SR

litany leaves a wide scope to study the names. Though some

strange names sporadically occur in YV yet the mine house

of names of Rudra is &R litany.

In the development of the Rudra worship and

the systematisation, names have occured m different

circumstances. They can be studied from different angles.

As has been stated earlier Rudra has multifarious duties and

personalities. So in this connection his relation with

different agents, nature and different aspect of his

personality are exposed from his names. Hence they can be

studied from different angles.

 222

As regards the classification, the names are

classified under different sets and subsets. The same

name may occur in different sets due to their variegated

meanings as proposed by different eastern and western

commentators. A classification to that extent is made below.

But some more may also be possible in response to different

views.

In the study of the epithets, the views of the

commentators like Uvata, Mahidhara, Sayana, Visnusuri,

» • • •

M.C.R. Rao, J. Muir and other western commentators are worth

consulting.

2. External Features

i) Physical Appearance

The word sahasraksa is explained by Uvata as

n 11
" "■ " ' r *

vahvaksava or Rudra is the possessor of many eyes. Mahidhara

i i . n i- in -»ii- #

as well as Sayana depict him as a form of Indra in this

capacity. J. Muir also explains this as thousand eyed.

Visnusuri gives a different explanation as upradhanavikse-

pafeaktyanvitava vrttipratibimbi^tacaitanyamaksam
 223

^ _ — mm mm *5 *1
sahasrasamkhyanyasamkhyatani tani yasya tasmai/ Thus

the supreme principle is the consciousness par excellence.

The consciousness reflected in the vrttis endowed with

pradhana and viksepa power is the aksa. Rudra is the sunPtotal

of this consciousness. M.C. Rao opines that “sahasrabcsa in

" " 1 n— 11
"

the macrocosm, the Rudra, is the universe with several tiny

beings each with, a pair of eyes, pair of legs and pair of

32
hands and a single head*1.

Sahasraksa in course of the evolution of vedic

.. ~ ~ •

mythology eventually came to be regarded as a conventional

adjective of a vedic deity. More or less as a poetic device

employed to glorify the supremacy of a powerful deity. Similar

is the depiction of purusa

1
in the Purusa Sukta of RV. The
1111■ r- - in i •"“*

supreme entity is indeed sahasraksa as he is all illuminating

a~,rr 11 '■■■' 1..

pure consciousness. In the Puirusa Sukta# purusa is also extolled

1
.. • ^"""* • 1

as sahasraksa. The purusa comprises of thousands of heads,

thousands of eyes and thousands of feet.

But the view of Sayana and Mahldhara referring to

the thousand eyes of Rudra as a form of Indra does not seem

sound here as the thousand eyes of Rudra may be more

justifiably explained as the all illuminative power of Rudra

who is an aspect of Agni mythology.

31. Rudradhyayah, p.13.

32. M.C. Rao, Rudra-adhyaya, p.19.

 224

harikefeah

The word harike&ah comes twice in VS XVI.17

«

and is the epithet of trees. Accordingly it refers to the

green leaves of the trees which look like green-hair of

the trees. Rudra is here identified with these trees. But

the word harikesaya is explained by Uvata as Rudra having

red-hairs. Mahldhara explains it as Rudra has black hairs

and this description refers to the youthfulness of Rudra.

Thus green-haired trees are being paid reverence here,

as well as Rudra is depicted as green like young grass or

green leaf. It may also mean, as hanke&a Rudra is ever

young and is free from vikaras. In spite of all these

explanations, the word harike£ah appears unexplainable as

it does not refer to any particular idea associated with

Rudra.

hiranyabahu

According to Sayana Rudra is hiranyabahu as

• " •

having golden ornaments in his arms. Bahu here also may

imply rays. The rays of the Sun are golden. In j>R, Rudra

is also prayed as the Sun. Rudra is the golden armed one as

he is the resplendant prime principle emitting golden rays.

 225

The word hiranva may be explained as consisting of two words

hi for hitam and ra for ramaniyam and accordingly hiranyabahu

• 1 ' •

would mean that the arms of Rudra are good and joy dispensing.

It is also the self within sending it's golden rays through

the coverings.

In addition to this Visnusuri identifies rajata

• •

with hiranya. The primordial white-point is responsible

for the origin of this creation. As the material cause of the

creation this white principle is represented as golden arm.

hrasva, jyestha, vamana, kanistha, madhyama

•• ■•

His physical feature is attributed with a lot of

synonyms and antonyms of similar as well as contradictory

words. He is prayed as hrasva, vamana as well as jyestha

and kanistha. He is also the middlemost (madhyama).

”~1 • • ' 1
Accordingly he represents the varieties of forms. But Sayana

does not accept the meaning of jyestha and kanistha as the

external features. He, instead, accepts them as person having

excellence in the sphere of knowledge and wealth etc.

 226

nllaqriva

Uvata and Mahidhara explain this word as

" the setting sun that appears like black necked being

tinged with the darkeness of the evening. The subsequent

reference from Puranas presupposes his taking of poison during

the- churning of occean. Visnusuri views this as saksi and

the transmigration of saksi is resulted by the pervading of

tamas qualities. Thus this word has three meanings of sun,

of the self or atman and thirdly Rudra-Sivate blue neck due

to the arrested poison. The word nllaqriva also can be

explained as referring to Rudra as fire which is associated

with smoke when kindled afresh. M.C. Rao applies the meaning

of nllaqriva to the self or the Universal Devine which is

equally experienced by the cow-herd girl and the learned one.

nllalohita

Uvata, Mahidhara as well as Sayana explain

• •

that Rudra is nilalohita as he is blue in the neck and red

elsewhere. As enkindled fire Rudra is the burning flame of

which the centre is bluish and red all around. Or it may be

explained as referring to the smoke-covered fire. The

darkness of the smoke is represented by the word nil a and

the flame of the fire is described as lohita or red.

 227

Visnusuri says it as referring to dharma as the dharma

• • - -I'L ■ ■■ '

has two faces, obligatory and compulsory.

vyuptakesa and kapardin

Rudra has a number of contradictory epithets

as he is the assimilation of all sorts of incongruities. Thus

he is depicted as having braided hair as he is kapardin as

well as reverence is paid to one having shaven hair.

Visnusuri gives a philosophical interpretation of vyuptakefea

as vidya-fakti-pradhanyena vyupta viklrna sthiracaraiatayah

♦ •

kesasthaniyah yasmattasmai/ vadva vyuptah sarvatra prasrtah

• • • •

kefeo vyakrtakafearupo yasya “etasminnu khalvaksare qarqyakaSa

• in T mi- ' ' ' r mn 'I “in i -ii. #

otaprotasca11 iti ferutau mayopadhavaka^afeabda prayoga dar§anat/

womakesa iti tannama prasiddhefeca/ The meaning of the word

kaparda is jataiuta - having braided hair. Rudra, having

kaparda can be viewed as fire having raising flames.

aj ira

Rudra is aiira as he is a deity of motion. The

word ajira is derived from the root aja <a,ja gatj ksepanayoh).

In the l£opanisad also the supreme entity is dynamic without

physical (tadeiati tanneiati) movement.

 228

Visnusuri explains it with reference to mind.

• •

The eye etc., pertains their power only as directed by mind.

The expressions like 11 anvatramana ab'nuvam nafernavam/ manasaiva

• •

fernoti/ yaddhi manasa dhyay.ati tadvaca vadatx" etc.,

clearly show that all the sense organs are regulated by mind.

So in which.ever direction mind inclines, the sense organ also

inclines towardsthat direction. Thus Rudra is alira as he

experiences far as well as near.

isitikantha

In the RV one of the epithet of Rudra is

'svitic which is explained by Say ana as fcv ai ty amafic a t i. This

idea is repeated by the word feitikantha. In the post vedic

• • "" —'ir~

literature the white lusture of Rudra receives much figurative

expressions which presupposes the popularity of this aspect. In

the later stotras £iva is often praised as white like the

snow-mountain. But the word feitikantha depicts him as white

• •

throated one. Mahidhara says that besides the black portion

of his neck caused by the swallowing of poison, the rest

portion is white.

He is the vrddha or the oldest one and

tmm # .... ... ii

varsiyan or the aged one. He is(vrhat) the vast one. He xs

' • "ir-V 1 "T'
 229

(virupa) of uneven form or formless as well as he is

vifevarupa as the entire universe is his form. He is the

great one (mahat) as well as the small one (arbhaka).

ii) Epithets Depicting his Different Positions

Rudra not only represents multiple forms

simultaneously but he is also manifested through various

activities. So reverence is paid to the stationary beings

(tisthadbhyah) as well as to those who are running (dhavadbhyah),

" • • • •

to those who are sleeping (savanebhyah) and to the awakened

beings (jagradbhyah). He is also present in the activities

" —- *"' •

of throwing the arrow (visrjadbhyah) or piercing with the

• •

arrows (vidhyadbhyah).

iii) Epithets Relating to his Colour

Though Rudra is conceived as having white

colour, besides his blue throat}still curiously enough he is

more often associated with the red colour as it is evident

from the words like vilohita, nilalohita, aruna# tamra,

"".. ' 1 1J1 " ,J"U" ‘ 1_
rohita, babhru, babhluia etc. The colour is identified with

rising or setting sun. In the vedic mythology Agni is depicted

 230

as having three origins . He is the sun in the celestial

region, lightnrng in the aerial region and sacrificial fire

in the earth. Since all the above colours may be connected

with lightning, Rudra*s place m the aerial region as

referred by Yaska seems justified. But while explaining the

mantra VS XVI.7, Uvata as well as Mahidhara connect Rudra

~r" 1 Ul #
with the raising or setting sun. These two views have no

incongruity as both the sun and the lightning are the forms

of fire and the &R is chiefly the eulogy of fire.

iv) His Ornaments

Rudra is dressed not only with fashonable

ornaments but as a warrior, he is adorned with armours, helmets,

iron mail, and cuirass along with the turban. Thus reverence

is paid to varmin, kavacin, vilmin, varuthin and usnisin.

—M-J'-T" till 1 L 1 " ^ _r' _ • • •

v) Epithets Associating Rudra with Weapons

Some names are ascribed to Rudra ivt relation with

his weapons. He is atatayin or one who proceeds with a

stretched bow. Reverence is also paid to the srkayinas. As —• # * ■T*™"

srka is the thunderbolt, the word implies those who proceed

 231

with the thunderbolt. They are the manifestations of Rudra.

Similarly reverence is paid to the holder of sword as it is

evident from the word asimadbhyah.

In the capacity of an archer Rudra is revered

in all possible stages of possessing the arrow basket

(isudhimat), his arrows are very sharp (tiksnesu) . He holds

“ •JT' "~"L " “ ” ' • •***•"*

the arrows in order to frighten the beings. He in plurality

moves with the bow (dhanvavibhvah). The reverence is made

to those who ties the string on the bow (atanvanebhyah), and

also to those who aims the arrows fixing on the bow

(partidadhanebhyah). Reverence is made to those who draws

the arrows aloncr with the bow strinq (ayacchadbhyah). Then

Rudra in plurality throws the arrows (asyadbhyah; visr.j adbhyah)

• > •

and finally pierces with those arrows in plurality (vidhya-

dbhyah).

Some other epithets depict him as related with

bow and arrow. He in plurality is the maker of the bow

(dhanuskrdbhyah) as well as the arrow (isukrdbhyah). Not

l •' i. . . . . . . . • ■— #nn # *

only that he has hundreds of bows and arrows as in the arrow

basket(Satesudhel As the possessor of a beautiful bow he is

#- '» tii i r~

praised as sudhanva. Rudra as the possessor of weapons like

trifcula etc.# is addressed as ayudhin and svayudhin. Moreover

reverence is made to the weapon itself as representing Rudra.

Reverence is also paid to the weapon of Bhava (bhavasya hetyai

 232

TS IV.2.6). M.C. Rao explains bhava as the world. So

bhavasya heti means the weapon by which this world of

trivilations, the sorrow-filled world is sundered. When the

knowledge of the universal oneness of the Rudra dawns all

sorrows disappear.

3. Internal Qualities

Some epithets of Rudra may be categorised as

his internal qualities in relation to his benevolence,

malevolence, guardian of moral standard etc. An analysis of

these epithets is being made below.

i) Epithets relating to his Benevolence

A number of epithets express the benevolence

of Rudra as mayaskara, midhusa, midhustama, Sambhu, feahkara,

midhva, mrda, mavobhava, siva, livatara, feivatama, varivaskrt

avarsya, &amqu, savrdh, aqhora, maghavadbhyah and daivyobhisak.

' • 1 ' • • •
The word may a refers to the bliss of liberation-.

But Rudra is mayobhava as he dispenses the terrestrial pleasure.

He is also sambhu or the giver of pleasure. Rudra awards the

liberation as well as worldly pleasure.

 233

He is Siva# as he is auspicious and sinless.

He directly induces the auspiciousness and sinlessness as

feivatara and subsequently as the supreme Siva he pervades the

world with auspiciousness and sinlessness. But here

Mahidhara is not objectively clear in these three steps.

The Parjanya form of Rudra is suggested by the

epithet midhvan. In this capacity he is the dispenser of

m

rain water or he is called midhvan for his youthfulness. Not

"T",n • r-—rj'

only he is midhvan but he is the midhvan par excellence as

• •

he is called mldhustama or the fulfiller of desires.

Ill I-. ..u « " "" ' • • 1 1

As the bestower of wealth Rudra is varivaskrt.

111"" n' 11 11 1
The word feamgu is explained as sukham gavam karoti/. Or he

is the promoter of cows or he is the promoter of vedic .

incantations.

Rudra is savrdh as he dwells among the learned

intellectuals, famous for their wisdom and humility. As the

possessor of wealth Rudra is maqhavad and as the divine

physician he is extolled as daivyo bhisak. Rudra is feiva

and £ivatara. The word Siva implies auspiciousness (gsivaift

kalyanam tadyogaditi). Thus Siva is auspicious without any

taint of misery.
 234

ii) Epithets relating to his Malevolence

Some epithets project the malevolent

character of Rudra which is aimed at the enemies. As the

slayer of enemies Rudra is called abhighnan. He is addressed

as avabhedin as he splits the enemies. Rudra in plurality

intends to kill the enemies (iiqhamsadbh^ah). He is eulogised

as hantr and hanlyas as he is a dreadful slaver. He is fierce

(uqra) as well as terrible.(bhima) . He kills m front

(agrevadha) and kills from afar (durevadha). He is present

amonq those who are destructive (trhamtibhyah). He is avarsya

•M • • ' " •
as he chocks the rain.

iii) Guardian of Moral Order

Rudra is addressed as drapi as he leads the

sinners or un-righteous persons towards ruin, as Sarva he

kills all the sins (fernati hinasti sarvam papamiti). The

tmm m ^

word Sarva is identified with water in the Brahmana literature.

iv) His Forces

Rudra is invoked as sahamana or one who can

withstand or resist the enemies. He is also eulogised as

 235

dhrsnu
' • • •
which is explained as garrulous or one who is

competent enough to protect or one who is excessively

capable of protection.

v) Epithets relating to his Healing Capacity

Rudra is identified with disease (vyadhin)

as well as he is the divine physician (daivya bhisak).

4. Epithets depicting Rudra as the presiding Deity of

different Spheres

A considerable number of epithets are devoted

in Sr in presenting Rudra as the lord of different aspects and

sphers.

i) Overlordship in the Sphere of Food

The epithets like andhasaspati, annanampati,

aranyanampati, ausadhinim pati, kaksanam pati, vanan am pati,

vrksanam pati, ksetranam pati etc., may be cited in this

reqard. The word andhas is explained by Sayana as the food

entitled Soma (andhah somakhvamannam). Thus the word

 236

andhasaspati represents Rudra as the lord of Soma drink.

Similarly as annanampati he is the protector of food. It

may be said in this context that Rudra is the lord of all

sorts of food. As the lord of forests he is addressed as

vananampati and aranyanampati. He is the lord of plants

(ausadhinampati) and lord of trees vrksanaiftpati and lord

— ------ -■.-**■» ■■■ — «.... -.-.-A—

of bushes kaksanampati and above all he is the lord of

field ksetranampati. The word vana means what requested for,

““tr1 T"'r • ■mi—nmiii

(vana yacchane). So the word vananampati would have the

meaning "Lord of requests". Vana is also used for a collection,

(vana sambhaktau), Thus vananam patih means, the lord of

collections or the beggest “collective". The interpretation

of vana=sambhaktau as lord of collection appears to be

different from the accepted meaning of sambhakti as devotion.

As vrksanampati, Rudra is the lord of the trees. The word

vrksa also stands for anything which is subject to decay,

(vr^cvate cchidvataiti vrksah vrafecacchedane). So vrksa

—...... . ... 1 —1 ■* • " ni - -i .r - m ' 11 'Jl " O "“

stands for the entire world which is liable to perish and

Rudra is the lord of the samsara or world.

ii) Overlordship of different types of Thieves

Some curious epithets are to be found in ^R

which associate him with different types of thieves. As the

 237

kuluiiicanampati, Rudra is the lord of robbers. Those who

are engaged in the looting of the field and the house

of the human beings are called kulunca. Probably as

the chastiser of these robbers he is their lord. Similarly

he is the lord of thieves or taskaranam pati. As the

musnatampati he presides over those thieves who steal

the corns from the cornfield. Apart from these Rudra is

the lord of thieves of t*ve varieties. Those who come from

distant places and steal by breaking the doors are called

stenas and stayu is one who steals secretly being present

in the family as a faithful one. Rudra is the master of

both these varieties. The different ways of stealing like

robbery, theft by tresspass and stealing on the garb of

faith or pilfering are exposed here.

The reason behind such depiction as explained

by Say ana is that Rudra, the supreme deity assumes different

forms like thief etc., like an actor. Another reason may be

said as Rudra is the omnipresent deity and all the forms of

this world are his forms. He is identified here with every

aspect of the world whether auspicious or in auspicious,

good or evil.
 238

iii) Overlordship of different classes of People

Besides this certain epithers associate him

with different classes of people. Thus as pathinampati he

is the lord of the wayfarers. As the lord of noble and

prosperous persons he is addressed as pustanampati. He is

the lord of kiratas who are the master‘‘of dogs. Rudra in

plurality is addressed as lords of horses (afevapatibhyah).

•

As sabhapati he is the lord of the assemblies and as

ganapati he is the lord of all hosts. As the lord of wise

persons he is addressed as grtsapati.

»

iv) Epithets associating him with the overlordship of Army

The physical appearance of Rudra as a warrior

is described by some epithets which have already pointed out.

Some adjectives enumerate him as the lord of valorous

soldiers who shoot from all sides. Thus he is avyadhininam

pati, as the chieftain of army he is paid reverence as

senapati. As the lord of infantry he is addressed as

Patti nam pati.

 239

5. Epithets depicting his Supremacy

The above analysis shows Rudra as the presiding

deity of different spheres or circles. Besides, there are

certain epithets which characterise Rudra as the supreme

lord or as the lord of this universe. The supreme character

of Rudra is suggested by some epithets as jagatam pati,

vrhat, mahat, prathama, l&ana etc. He is the presiding

deity of a number of domains. Seers of SR have devoted

maximum number of epithets for suggesting this aspect of

Rudra. But at the same time, Rudra is the lord of worlds.

He> is without a second nispariqraho1dvitiyatvat. The

epithets like sahasraksa, sahasrabahu etc., also depict his

supremacy. He is the lord of all the regions (difeampati)

and of all the animals (pasupati). He confers liberation.

He is the master of all beings (bhutanam pati). He is the

eldest (jyestha), the first born (agraja) and finally he is

• •,ri"
ifeana who rules over all. These epithets clearly depict the

growing personality of Rudra in the YV. It also becomes

clear that Rudra has already gained his supremacy in this

period.
 240

6. Epithets relating him with different Places

A considerable number of epithets ascribed to

Rudra depict his presence in different places which

sumtotally prove his omnipresence. The names attributed to

Rudra in similar places may be grouped as follows:

i) Connected with Nature

Rudra is present in the source of water

(varsya), in the flowing stream of water (pravahya)/ in the

whirlpools (nivespya), in the biq rivers (nadeya) and in

" •

their banks (kulya). He is also in the confined waters like

big water reservoirs (sarasya), small ponds (vai£anta), in

tranguil waters (avasvanya), in wells (kupya) and in

artificial rivers (kulya). Apart from apparent watery places

he remains in gravels or sands (sikatya) and in the

distributory (sutya). He is also present in the slopes of

the mountain from which water falls (nipya). In the waves

of the water (urmya) and in the foams (phenya). He is present

in the rain (varsya) as well as in the advent of the rain

(vidhrya) or in the absence of rain (avarsya) and he is also

hailstorm (kimfeila) and he is in the island (dipya). He is

 241

present in holes (avatya) and in abyss (qahvarestha).

• • •

As ksayanya he xs present in habitable places.

ii) Relating him with Roads and Paths

Rudra's connection with roads and paths is

a significant feature in ritual sphere. A number of epithets

is ascribed to him in Sr in this connection. He is in the

paths which are rough or in desert places (katyah). As

J rnri • •

pathyah he is present m the ways of chariot and horses etc.

As lopya he is present in the places which are difficult to

access. He is in the ways adhered by many.

iii) Connecticut him with the world of Vegetation

His overlordship in the sphere of vegetation

is expressed by certain epithets like kaksya, ulopya,

saspya, urvarya/ vanya and khalya etc. Mahidhara explains

kaksva as one who is m grass or creepers. Thus Rudra is

one who is in bushes. But Uvata takes this word as an

adjective of either river or mountain and depicts Rudra as

present on the surface of rivers or mountains. Similarly

according to Mahidhara ulopa is a type of grass where Rudra

 242

is present. He is in newly grown greengrass (saspya).

He is present in corns or in furrows (ur^arya) as well as

in the threshing floors. He is in the woods (vanya) or m

waters. Curiously enough Rudra is present in the bed or

in the sleep (talpya and sayanebhyah). He is also

identified with leaves and one who resides in the leaves

(parna and parnasada}.

• • .....

iv) His random Presence

His random presence is suggested by a number

of epithets. The epithets are quite contradictory in their

character. The sumtotal of these epithets presupposes his

multiple existence. He is the end most (avasanya), is the

swift one (feiqrhya), is the inner most (hr daw a), is m the

vedic incdntation (slokya) or in the manifestation of fame,

is present in dry things, in greenish objects, is present

in dust (pam £avya)^ in sunshine (atapya), in arid land

(irinva). Having the capacity to see what is good and evil

r1•
he is the forerunner (pulastya) or he is present in all

the bodies. The word pulastya has been rendered by BR as

one having smooth hair. He lives in the punishment and

prosperity ksemya, he is the root of trees etc., nay he is

 243

the root of all. He is in the assembly, as pratisarya*

he is present in the incantation or in the bridal tie,

in the drums and in the drumsticks or otherwise in the

resounding blows.

As resmya he is in dissolution, in the

vadavagni or the marine fire (urvya). As present in the fire

of kalpa he is survya. As connected with the city of

gandharva he is called sobhyah or connected with weal and

♦
owe which is the world. This epithet depicts his connection

with the demi gods qandharvas which subsequently made him

the god of gandharva,. A.B. Keith remarks that, Msobhya is

quite uncertain: (dwelling in the air-castles) is

Eggeling’s version; Sobha is said to be the city of the

Gandharvas by the schol.„on VS. The schol* here explains it

as the world of men as it has in it both (&a-ubha) good

33
and bad". He is the embodiment of Soma. He is in this

world (avarya) and beyond the world (parya). He is present

in the cowherd (vrajya) as well as in the cowpen (gosthya).

33. A.B. Keith, Religion and philosophy of Veda and Upanisad,

p. 357.
 244

v) Relating him with Rain

As the deity of the middle region his proximity

with rain is obvious. He is present in the cloud

(meghya) / in the lightning (vidyutya), in the storm (vatya)

in the rain as well as in the draught (avarsya) ■ He is

present in the advent of the rain (vldhrya=vigata idhryp

diptiryasmatsa) or he is present in the shining white clouds

of the autumn (indhi diptau vi^esena idhram vidhram nirmalam

• ***" • 1 rJ 1 1 w~ "' ..... 1 1 " ""

fearadabhraifi tatra bhavo/ As the presiding deity of the

household he is gehya and vastavya. He is also the householder

(vastupa).

7. Relation with Society

i) Epithets identifing him with Professionals and Personalities

Rudra in &R is identified with some peculiar

professionals and personalities which depict him more as

the deity of some regional origin and a more popular deity

than the gods worshipped by the higher cast. His identification

with the people connected with the bow and arrows has already

been discussed. Like dhanuskrdbhyah, dhanvayibhyah,

"■ ■""" *... •• • •
 245

vividhyantibhyah, visrjadbhyah etc; certain other epithets

• • •

in this respect may be studied here.

Reverence is paid in &R to vratyas, to those

who are accompanied with chariots (rathibhyah) as well as

m

to those who are devoid of chariots (arathebhyah), to those

who are placed or sitted upon the chariots (ksattrbhyah),

• ••• •
to the charioteers (samgrah 1 trbhyah) and those who are

superior for their cast and learnings as well as to those

who are back ward in these respects. The carpenters

(taksanah), the chariotmakers (rathakarah), the potters

1 1 —# '...... •
(kulalah)/ the blacksmiths
1 •
(karmar ah) are also paid
^ "* •

reverence along with the lord of horses (afevapatibhyah) and

the lord of the dogs (svapatibhyah). Rudra is also the

counseller (mantrin) as well as the businessman

(vaniiava). He is the architect. Thus Rudra is present in

all these professionals who serve the society in different

capacities. The basis of this eulogy may be referred to the

socialistic attitude of the vedic seens in recognising the

necessity of the service of these professionals. Vedic

society was a positive and active society and in RV, a

little importance is paid to the functional class of the

society whose contribution was not so direct to the

sacrifice. But as it appears gradually the seer becomes

 246

conscious of their service and have felt the presence of

divine force within them. They are nothing but the

manifestation of the lord of the cosmic world, Rudra.

Another conjecture may be made here that

these references might indicate that all these professionals

must have been the devotees of Rudra or in other words

Rudra is more the deity of these people than of the

higher cast.

ii) Identifinq him with Tribes

Not only the professionals but different

tribes are also paid reverence as the manifestations of

Rudra. The Nisadas are the tribes of Bhilla class who are

carnivorous by nature and who roam in the mountains. The

persons who earn their liveli-hood by killing the host

of birds are the Punjisthas, the hunters who are associated

with the dogs and the hunters who kill the beasts and those

who used to roam in the night (naktamcaradbhyah) are paid

reverence. The industrious persons are also the forms of

Rudra as he is extolled as udquramana.

... ' ... •
 247

iii) Associating him with different types of Theft

Curiously enough Rudra is identified with

different types of thieves. The commentators like Mahidhara,

Uvata and Sayana are of the opinion that Rudra out of sports
• «

assumes these different forms. Moreover Mahidhara rationalises

that the lord Siva has a dual presence in those beings as

jlva and Ifevara. As jlva, he is the thief and as Ifevara he

is the lord of the thieves. It may be explained that as

he controls or chastises the immoral acts of the thieves,

robbers etc., he is depicted as such. Or it may mean further

that the life principle enters m to Rudra. So Rudra is the

lord of the thieves as taking away their lives. In RV Rudra

is extolled as nrghna which depicts him as the killer of the

<•

wicked persons.

But all the above interpretations do not appear

convincing. The above explanations may not be the intention

of the seer. These names of different types of theft,

robbery and their different movements very objectively testify,

the types of professions prevalent at that time. Secondly,

Rudra was worshipped by those people also for which he is

identified as their masters. It may so happen that they might

be worshipping Rudra for protection and success in the act

 248

of theft etc. In the post vedic literature karttikeya,

the son of Mahadeva is worshipped as the presiding deity

of thieves. This presupposes Rudra's worship among the

poeple of every walks of society.

8. Philosophical and Mythological Epithets

i) Philosophical Epithets

Some epithets of Rudra used to depict the

phylosophical significance, which become prominent

subsequently in the £aiva Upns. The names used to express

different philosophical thoughts in them.

He is present within all the beings

(pursu hrdayesu tisthati iti pulastva). As the first

•' IJIL ' • • '1" " 1 • •
principle he is aqrya as well as the first born one. As

the savior of all he is the tar a. He exists beyond this

world Parya as well as in this world (avarya). He is the

means to get rid of sins through the recitation of mantras

etc., (pr atar ana). He is the bridge to cross over the

terrestrial sorrows. He lives in the body as antaryamin.

At last he is conceived as the avasanya, one who is the

deluge and he is also the endmost. He is the pervader of the

 249

whole world (a&u) - as Mahidhara explains it (ajmute

1aqadvyapnotlti). He is within the hearts of the gods -

devanaifi hrdayebhyah. Rudra in plurality is Aqni, Vayu and

• •

Surya and these three have emerged m the beginning of the

creation. Mahidhara accepts them to be the incarnation of

Rudra. The epithets like £amkara, mayaskara, mayobhuh

have been explained by Mahidhara and Uvata as bestowing

both worldly pleasure and eternal bliss. The epithet Siva

is the embodiment of liberation.

ii) Mythological Epithets

Certain names and epithets of Rudra having

some legends behind them are subsequently picked up by

Puranas. They are bhava, §arva, nilaqriva, GiriSa, Rudra

• 1—IU1 uu ■" ■n 1 "' ' r"

etc., which are often taken by the Brahmana literature and

-.U-IIU X- ■.! I -1 ^

became more prominent.

The word bhava is ascribed to Rudra because

he is the source of all creation (bhavanti utpadyante jantavo1

smaditi)/. This word also occurs in TS 1.4.36; IV.5.5.

Maitrayana Upn accepts this name as atman by the expression

that indeed this atman is Ifeana, Sambhu, Bhava, Rudra,

— 34
Prajapatl, Vifevasrj, Hiranyagarbha etc. <rhe Culika Upn

34. Maitrayana Upn. VI.8.

 250

also testifies this fact by the expression;

As time# as prana# as Atman,

The exalted one# as purusa,

As Sarva, Bhava and Rudra

As God and Purusa together.

The names nilagriva# feltikantha used to

~ " "™ ni-i #

express the well-known legend of Rudra*

*s swallowing poison

to protect the world.

The epithets like Giri&a# GinSanta etc.#

depict his mythological relation with the mountain peak

Kailasa.

These names grouped under mythological

character are not objectively depicting the stories in the

text? nor one can tress their background in the previous

samhitas, except the exposition of the commentators. Those

names immediately remind one# the popular stories associated

arround Siva in the Brahmanas, Upanisads and other later

• •

literature. As has been stated earlier Nilagriva and

Sltikantha remind one of the story of churning of the ocean.

35. Deussen# Sixty Upanisads# p.680.

• Jllu
 251

Similarly Rudra, Bhava, Sarva, Pa&upati, Ugra are the names

given to Rudra as referred to a legend of Brahmana literature

where the newly born Rudra cried for names. These names

are identified with different cosmic agents like water etc.,

which is the kernel of •—

astamurti
# 0 . . «>i
„r-m
cocept of Rudra in post

vedic literature.

9. His Names in YV apart from Sr

Apart from |>R, Rudra has some other unique

36
names in the YV as krivi and sufeeva etc. The meaning of

the word krivi is doubtful. This is found in TS as krayi.

Mahidhara derives it from 1kar1 which means to make or

injure. Thus Rudra is krivi either as he is efficacious

or he is destructive. Eggling points out that "A Grantha MS

of the Kanva text reads kavi, ‘wise"1. &YV X.20 also

ascribes this name to Rudra which is his active highest

name. By that name Rudra is offered an offering at homa.

36. rudra yatte krivi param nama tasminhutamasyamesta

• •
masi
. - n n

svaha/ VS X.20; rudro^i sufeevah/ VS X.28.

37. J. Eggling, |B V. p.97.

 252

The word is explained by Mahidhara and Uvata as himsitr

• •

or kartr, one who accomplishes every deed or one who

1 •

injures. S. Bhattacharji taking it in a differnt sense

says “as krivi means a leather bag the name is directly

associated with storm, cloud, lightning and rain as

is amply clear from SYV 16.38; 39." But her opinion does

not appear rational when she connects the leather bag with

storm and cloud. Even in RV, Ratri is said to cover the

• J
earth with a leather covering.
According to SB XIH.5.4.7., the Pascal as were

in the olden times called krivi; and a tribe of this name

is evidently referred to in RV VIII.20.24, in connection with

the rivers Sindhu and Asikni. 39

10. To Sum up

Thus Rudra is bliss and charm as well as he

is all fierceness and terror. He is the sumtotal of all

opposites and contradictions. As observed by M.C. Rao

38. S. Bhattacharji, "Rudra from the Vedas to Mahabharata".

P-87-.

39. J. Eggling, SB,I.p.Xli

 253

"The cosmic entity, the stupenausness of the solar systems,

the might and majesty of the stellar systems, the

invincibility of the cosmic laws of work, the ghastly

scenes of the disease, death and destruction, everyday

40
being enacted around him stands stupified". In the &R

both the sublime and terrible aspects of Rudra are

supplicated with equal devotion. It appears that the seer

here adores the creative as well as the destructive sports

with much grandure. Rudra is conceived here as the generative

force behind the Nature or the universe.

Keeping in mind,the background of the &R

mantras Rudra appears here as non but Agni, which when

flared up enkindles the creation and at the same time

consumes it. Rudra here personifies the primal fire which

is the source of creation as well as of dissolution and

is the energy par excellence.

With this realisation the seer praises Rudra#

the mighty spirit. But while praising he becomes astouned

with innumerable facets of this world both blissful and

terrible simultaneously which he only adores. So it becomes

difficult for a man of ordinary consciousness to discern

40. M.C. Rao, Rudra-adhyaya, p.vii.

 254

the link between different mantras o SR in which condition

the man fails to realise the subtle silken thread of

integrity between all the mantras * As such all the epithets

and the names can not be explained as referring either to

Agni or to anybody objectively.

For this reason probably this is the most

celebrated hymn of the Veda which is uttered even at present

with much sublimation in the temples of India. This is the

most potent and auspicious vedic hymn which is chanted in

all important rituals with certain austerity. It is reckoned

as a svadhyaya inana yajna, a brahma yaina.

11. Exposition of Visnusuri of &P-

j-n ■ . u -in. uii-i-i m-v * #

The explanation of the meaning of the epithets

of Rudra in Jr is viewed completely in a different way by

Visnusuri, a commentator of last quarter of 19th century.

• •

This work of Rudradhyayah was published by

Ananda&rama series of Poona under the editorship of

Marulkarpahva Sankar Sastri in the year 1958.

The editor refers Visnusuri to be a learned
• •

sage adored with the title vaidya of Miraja, the capital of

Pattavardhana, who flounished in between last quarter of

 255

Nineteenth Century to first quarter of twentieth century.

Since the commentator belongs to much later

period there is ample scope for him to examine and evaluate

all the new and old opinions. But he without paying much

attention tothis has commented of his own accord. So

naturally the commentary of Visnusuri is on the basis of

• •

- 41
spirituality as opposed to ritual interpretation of Sayana.

The editor's remark significantly reveals

the exposition of Visnusuri*s view of spiritual interpretation

• •

of Rudradhyaya. The editor remarks that Rudra is here

sopadhika or having qualities. When Rudra is addressed with

lots of upadhis. quite naturally it is assumed that Rudra

is saquna or with qualities. Thesd two aspects of Rudradhyaya

is exposed through his commentary. Thus the editor concludes

41. The Editors remark runs as follows:

sayanacaryair karmaparataya yam rudradhyayo

vyakhyatah/ visnusuribhih stvadhyatmaparataya yam

lapita ityasti vi£esa iti krtva saphalo'yam

prayasah/
 256

that adhvatmaparataya wakhvane sati visnusunkrte1 smin

• • •

rudrabhasye mayopadhipara ifevara eva stuyare/ The natural

iota of fallacious knowledge and the basis of its annihilation

is exposed as avarana-vrksepa.

The vision of Rudra is three fold. Fully opened

is jagrata; half opened is svapna and fully closed is susupti.

These three qualities represent three qualities of sattva,

raias and tamas, Again those three eyes constitute him as

Tryambaka the god of triple qualities, triple state of

consciousness, the three states of time past, present and

future. From a tiny grass to grand--crunk-rrees are all hxs

revelations.

The names and epithets of Rudra are explained

on the principle of vedanta. Visnusuri affirms the

IILL r "■"1P" • •

doubtlessness of the scripture and speaks of its correctness

na ca feuddha visaye sandehahsyad iti vacyam/ The sva upahita

caitanya is exposed by the logic of nail-cutter. He speaks

vrtte
•
svopahita caitanya svarupa paricayena tadabhinnakhandacid
• • -

vijnanopapatteh/ nakha nikrntanadivat/

• ■ 11 '' 1 Tr" ~ •

The all-pervading Brahman is known with 'undivided

consciousness, if svapahitacaitanya is known by the logic of

nakhanikrntana nyaya. In order to explain further he says -

 257

prthivigata - sakalakarsnayasa .inane'pi nakhanikrntana

• •• •' ~_
jna.nena6esamabhijna.yate/ Thus by knowing a nail cutter

one can know all the character of iron even though all the

black iron of earth is not known. Similarly if the pure

consciousness being covered by ignorance is known, then

the pure-unqualified brahman can be known. The principle

is here from little light to greater light, from little

ignorance to no-ignorance and subsequently to the pure

knowledge.

Thirdly he says svagrahanakale svabhedasyapi

qrahanat, while seeking for an object, the identity of the

object is obtained. The example is samvadinyaya of mampradipa

(samvadinyayena manyaditvat). Even though the person gets

ultimately the jewell but primarily he looks mistakably at

the lusture of mani or jewel as the mam proper. Though

• •

there is fallacy at the out set, finally there is right

knowledge. Visnusuri proposes this argument to lead the

• •

devotee towards the unqualified right knowledge of Brahman

from qualified or maya sheathed brahman. He taking thus the

resort of Vedantic principles raises the question of the

validity of maya and prakrti. While accepting brahman being

free from all sorts of modification (vikara) the non-dual

character is high-lighted. He speaks - mayavi is the atma.

 258

mayavi hyayamatma sruyate/ mayinam tu mahe£varamityevamadisu/

Rudra is not different from his creation; for he has become

this creation (tattvamasltyabhedasravanat samavayasidhe&ca).

In order to correlate this he holds the will of the lord

for the creation of this world. Vrttitraya sattvena

paramarsasyanyathaivopapattefeca/ sa aiksata vahusyamiti... etc.

1 1
^ " •

Moreover the Supreme Being of Rudra is

42
defined. The wide canvas of his personality reflecting all

the objects of the world is very nicely imagined.

To conclude this view he also like Saifikara

43
accepts the principle of sport.

Visnusuri gives a metaphysical exposition of

• «

Rudradhyaya. The previous commentators like Sayana, Uvata and

Mahidhara have given their expositions with reference to

sacrifice. Visnusuri is of the view that by eulogising the

42. Rudradhyayah, p.5 - nirvifeesa paramanandaikarupa

• nr~" ' ' ' L 111 •

aka&adivad anantafeca tasya ca maya nama feaktir

atyutkrsta Buddhasattvapradhana darpanasthanlya/
tat praka£akatvena sa devah saksityapadi£yate/

43. ibid. - tatra lilakaivalvanvavena krtani karmani

moqhani tatO? nvatramoqhanyeva/ tatha ca
jivavrddhisu dvaye samkalpa mogha amoqha&ca... etc.
 259

supreme Divinity as Lord of thieves, Lord of gliding

robbers, Lord of pilferens, the greatness of the Supreme

Divinity hampers and such invocations also affect the

devotion of the devotees. Moreover these descriptions of

Rudra puts one in doubt as to whether these are praises or

condemnations. According to Visnusuri Rudra is the Supreme

* •

Entity, the Infinite Existence, who destroys the worldly

sorrows. He is also the Atman. The supreme self manifests

himself as the subject as well as the object and transcends

them both. The self and limited self are equally manifestations

of the absolute. He is immutable and the world is the

superimposition of avidya on him.

To show the difference of Visnusuri from the

• •

early commentators, his exposition on certain epithets in

SR is being discussed here.

Nilagriva is an oft quoted epithet of Rudra

in the £r. Thus the mantra asau yo*vasarpati nilagrlvo

44 -
vilohitah is explained by Visnusuri as Rudra is the

saksl and when the saksl passes from one body to another at
• _,'_l •

that time it's real nature is pervaded by tamas quality. The

power of consciousness in the individual self (1ivacit5akti

or saksl) is liable to transformation. Thus the soul through

44. TS,IV.1.5
 260

the tamas Quality of the prakrti appears as black necked.

- 45
He is also sahasraksah. Rudra is the totality of

manifestation. Aksa here refers to the consciousness which

is reflected in the maya. Rudra, the Supreme Being is above

the prakrti. He enters into this which is preceded from Him

and sets her in motion. Not-withstanding this He is one and

undivided. Between Rudra and his inseparable jsakti, there

is no difference. Thus as to Visnusun Rudra acts as

• •

consciousness of metaphysical reality or the absolute in

its relation to life on earth, an omnipresent power whose

shape reverberates in uncounted Rudras like him who are

His retinue.

The term Hiranyababu is explained by Visnusuri

• • •

ass hiranya menas the primal white spot. The cosmic

r"rrnirr •

substance is endowed with three tendencies of sattva, raj as

and Barcas. When the supreme self is reflected in the

prakrti then Surva, Soma and Vahni are created. Then proceeds
• /

the knowledge, the desire and action and all these form a

vindu cakra, which is designated as hiranya as it is

sattvapradhana or dominated by the sattva quality. That also

 261

is metaphorically called arm because it is the material

cause of the entire creation. The commentator gives an

allusion that as an emperor possessing a divine body

feels delighted by observing his face in the mirror so

also the Supreme Lord by observing his reflection in the

mirror like illusion which proceeds from Him obtains the

form of a circle.46

The epithet senani refers to the fact that Rudra

in the form of kala regulates the different powers. Self

is the core of the entire powers. All the myriads in the

creation are empowered, regulated and quided by the universal

Rudra, the self in the form of Kala.

The most significant name of Rudra is Pafeupati.

Pa£u stands for all entities moving and unmoving (brahma-

disthavaranta&ca oasavah pariklrtitah). Animals are those

.'' 1 11 • # «

which are ignorant. A man who is ignorant is also an animal.

All men, like all animals and all inanimate objects suffer

from one common ignorance. They do not know that they are

the Universal Divine. They consider themselves as tiny

46. Visnusuri, Rudradhyayah, p.18

• • •

tatha ca sarvafeaktya£rayavinducakro1pahitah
Paramatma sarvasaksl sarvefevara ityucyate/
 262

fragments or entities, alpas and independents of each other

and of the vast power who is the Divine. When a man becomes

convinced of his identity with the lord, then he becomes

the lord himself. Then Rudra is not his lord but Rudra is he
47
himself. Till he knows this, he is an animal.

Rudra is also invoked as Girifea - which is

explained by VS as Rudra is the life force in the world which

is arduous like a mountain.^®

Reverence is also paid to Rudra in the forms

of trees (vrksebhvah). The world vrksa is explained by VS

“"*• • • .'
as vr£cyante chidyanta iti vrksah or those which are liable

to perish. Ultimately this world perishes. Hence the entire

world of objects, beings, pleasures and sufferings are here

termed as vrksah
m "l1- • •
and here reverence is paid to the manifested

form of Rudra.

47. Visnusuri, Rudradhvayah, p.42.

» • " 1 u ~ * •

avidyavrtatvena pasusthaniyanamesam patih

prakafeakah saksi pratyaqatma paiupatir ityucyate/

48. ibid., p.6.

dustaratvat qiririva samsara tasmin bete
ilvefevararupena tisthatiti girifea/
 263

Rudra is both iyestha and kanistha. VS

• • 11 r • •' 1 n
describes by iyestha i£vara is meant and by kanistha the
• • • •

bewildered samsari or the soul limited with ignorance is

meant.

Rudra is invoked as namo nicarave paricaraya

aranyanam pataye namah/ Accordinq to Sayana by this mantra

homage is paid to a robber who continuously moves in the

house of his lord seeking the opportunity to steal away#

to the robber who roams in the market and shops and also to

the lord of the robbers who reside in forests. As to Griffith

Rudra is the lord of forests.

According to VS, the mind is the creation of the

Supreme Entity. Mind is restless and it moves always. Thus it

is flicaru. The ego also moves all round and thus it is paricara.

The sense objects in this world are meant by the word aranya.

The world is like a forest and the objects pertaining to the

world are aranya, The Supreme Self Rudra is the lord over these
49
objects and He is the mind and the ego.

Homage is also paid to the dogs and the lord of

the dogs. According to VS the avidya is here meant by dog. The

49. Visnusuri, Rudradhyayah, p.25.

• • •

nitaram caranasllam manah tadrupayaaranyavaddukha-

' '■ m i .1 ' urn u in i- i ** —"ILt 1 •

vahe samsare vartamana visaya aranyastatpalakaya

namah/
 264

five vrttis of avidya are like four legs and tail of the
^ * ,J" ILI"

dog. The two forms of ahamkara (samanya and vi£esa) as I

and mxne are the two ears of the dogs and the desire action

etc. are like the bad habits of the dog. Thus ajfiana is

here metaphorically represented as the dog. The illuminators

of t^e avidya are the individual souls. They are the lords

of the dogs. Thus the individual soul and the avidya are

eulogised here.

As to VS the whole &R is the eulogy of the

Supreme Self and His manifested form. His exposition is

interesting as it is based upon the derivative meanings of

the words and the different epithets refer m an integrated

way to the Supreme Lord Rudra. It is difficult to say what

was the actual implication of some of the mantras of £r which

was in the mind of the seers of YV. Muir observes "Many of

the epithets of this £atarudriya are not found in other

books; and it is difficult and perhaps of little importance

to discover their real sense. Others as the reader will have

50
observed are of the most fantastic character. VS's

metaphysical commentary may be justified on the ground that

50. J. Muir, OST, Vol.IV. p.331.

 265

51
this portion is accepted as an Upn. The religious

sanctity attached to the JjR also proves this contention.

At times fee gives his expositions adhering to the £aivagamas

and as a modern commentator he is influenced by certain

philosophical ideas which needs further investigation.

12. Index of Names and Epithets of--Rudra in YV

agrevadhah VS XVI..40; TS IV,,8.

•
agryah
• vs XVI.,3.0; TS IV.,5.
aiirah
•
vs XVI,.31; TS IV .10
adhivakta vs XVI,.5;
andhasaspati vs XVI,.47; TS IV,.10
annanampati vs XVI..18; TS IV..2.
apaqalbhah vs XVI,.32.
aparaivah vs XVI,.32.
abhiqhnat vs XVI..46; TS IV..9.
aranyanampatih
• •
vs XVI,,20.
arathibhyah vs XVI.,26; TS IV.,4.

51. Griffith in his introduction to the translation of

Yajurveda comments that the Taittiriya recension
of the text has been regarded as a special Upanisad,
The Texts of the While Yajurveda# Chowkhamba#
Varanasi# 1976.
 266

arbhakah VS XVI .26; TS rv .4; TS

it as ksullakebhyah
-t.. '■ *..
arunah VS XVI .6; 39; TS V.l.
"IIJ rn’"- • •
avatya vs XVI .38; TS IV .7.

avatatadhanva vs III .61

avabhedin vs XVI .34.

avarsvah vs XVI .38; TS IV,.7.

avasanvah vs XVI .33; TS IV,.6.

•
asasvaBYah vs XVI • 31; TS IV..5.

avaryah• vs XVI .42; TS IV..8.

asvapatavah vs XVI .24; TS IV..3.

a£vah• vs XVI .24.

asimantah vs XVI,.21; TS IV.,3.

•
asvantah vs XVI,.22; TS IV.,3.
•
akrandayat vs XVI,.19; TS IV.,2.

akhidat vs XVI,.46.

atatavin vs XVI..18; TS IV.,2

atanvanah vs XVI..22; TS IV. 3.

•
itapya vs XVI,.38; TS IV. 7.

anirhatah vs XVI.,46; TS IV. 9.

•
ayacchantah vs XVI.,22.

avudhin vs XVI.,36; TS IV. 7.

avurbudhab vs XVI.,60.
■
ivyadhinxnampatih vs XVI, 20; TS IV. 3.
 267

avyadhinyah VS XVI. 24; TS IV. 3.

a|uh VS XVI.31; TS IV. 5.

a^urathah VS XVI.34; TS IV. 6.

•

a&usenah VS XVI.34; TS IV.6.

ahananyah VS XVI.35.

irinyah VS XVI.43; TS IV. 9.

ifeanah VS XVI.53; TS IV.10.

•

isukrtah VS XVI.46; TS IV.4.

• ' '1 • '_n"""n •

isudhimat VS XVI.21; 3 6; TS IV. 3 ; 7

•

isumadbhyo/isumate VS XVI.22; 29; TS IV.3.

• •

uqanah VS XVI.24; TS IV.4.

uqrah VS XVI.40; TS IV.8.

«

uccairqhosah VS XVI.19; TS IV.2.

• •

uttar an ah VS XVI.42; ts IV.8.

• •
udquramanah VS XVI.46; TS IV.9.
• »
upavitin VS XVI.17; TS IV. 2.

ulopyah VS XVI.45; TS IV. 9.

urvaryah VS XVI .33; TS IV .6 .

usnlsin VS XVI.22; TS IV .3 .

urrayah VS XVI.31; TS IV.5.

urvyah VS XVI.45; TS IV.9.

ailabrdah VS XVI.60; TS IV.11.

• •
o s adhinampatih VS XVI.19; TS IV.2.
 268

kakubhah VS XVI.20.
•
kaksah VS XVI.34; TS IV.4.
T'• *

kaksanampatih VS XVI.20; TS IV.2.

* * •

kanisthah VS XVI.32.
•• •
kapardin VS XVI.20; 29; 43; 49; TS IV.10
karmarah• VS XVI.27; TS IV.4.

kavacin VS XVI.35; TS IV.6.

katyah VS XVI.37; 44; TS IV.7; 9.

kirikah• VS XVI.46.

kimsilah• VS XVI.43; TS IV.9.

kulalah• VS XVI.27; TS IV.4.

kuluncanampatih VS XVI.22; TS IV.3.

kulyah• VS XVI.37; 42; TS IV.8.

kupyah• VS XVI.38; TS IV.7.

krttirayasanah VS XVI.51.
• •
krttivasah VS III.61.
• •
krtsnavitah TS IV.II.13.
• •
krtsnavatah VS XVI.20.
• •
khalvah VS XVI.33; TS IV.6.
•
qanapatayah VS XVI.25; TS IV.4.

qanah VS XVI.25.

qahvarestah VS XVI.44; TS IV.9.

qiritrah VS XVI.3; TS IV. 1.

qiricarah VS XVI.22; TS IV.3.

 qiri&ah vs XVI .4; TS IV. 1

qiri£antah vs XVI .2-3 ; TS IV.

•

qirisavah vs XVI .29; TS IV .1.

ctehvah vs XVI .44.

•

grtsah vs XVI .25.

grtsapatayah vs XVI .25; TS IV .4.

gosthyah
—• •“" * ™ •
vs XVI .44; TS IV .9.

iaqatampatih vs XVI,.18; TS IV •

iaqhanyah vs XVI,.32.

iaqratah vs XVI,.23.
•

iiqhamsantah vs XVI,.21; TS IV,.3.

jyesthah vs XVI..32.
”•• •
taksanah vs XVI, 27; TS IV,.4.
• Ll"
""ll '"•
talpyah• vs XVI..44

taskaranaiftpatih vs XVI..21; TS IV,.3.

tamrah vs XVI.,6; 39; TS IV

•

tar ah• vs XVI.,40.

tisthantah vs XVI.,23.
• • •

tvisimat vs XVI. 17; TS IV..2.

tlksnesuh vs XVI. 36; TS IV..f

tlrthyah vs XVI. 42.

trmhantyah vs XVI. 24; TS IV,,4.

tryambakah vs III. 58? 60.

 daridrah* VS XVI .47; TS IV,,10.

di£ampatih• vs XVI .17; TS TV,,2.

dundubhvab VS XVI .35.

•

durevadhah VS XVI .40; TS IV.,8.

•

devanamhrdavah vs XVI • 46 •
• •

daivyo bhisak vs XVI .5; TS IV.1 •

.
•
drapi vs XVI .47.
dvlpyah vs XVI..31.

dhanuskr tah vs XVI,.46; TS IV. 4.

•1 1 • •

dhanvavinah vs XVI,.22; TS IV. 3.

dhavate vs XVI,.20.

dhavantah vs XVI..23.
•

dhrsnuh vs XVI.,36.
1 • •*“” •
•

naktancarantah vs XVI.,21; TS IV. 3.

•

nadeyah vs XVI..31; 37; TS IV

niceruh vs XVI.,20; TS IV. 3.

•

nivespyah vs XVI.,44; TS IV. 9.

nivyadhin vs XVI.,20; TS IV. 3.

nisanain
n •
vs XVI..61; TS IV. 3.

nisadah
• * in
vs XVI.,27; TS IV. 4.

nlpyah vs XVI.,37; TS IV. 7.

nilaqrlvah vs XVI.,7-8 ; 28
in plural VS XVI.56-58
nilalohitah VS XVI.47; TS IV. 10
•
Pativedanah VS III.60.
•

H>
CM
pattinarnpatih VS XVI.19; TS

•
•
pathlnampatih VS XVI.17; TS IV.2.
•
pathyah VS XVI.37; TS IV.7.
•
paAsavvah VS XVI.45; TS,.IV.9
•
parivancat VS XVI.21; TS IV.3.

parnah VS XVI.46.

parna&adah VS XVI.46.

paricarah VS XVI.20; TS IV.3.

•
paSupatih VS XVI.28; 40;' TS 1^
•
palunan.p5.tlh VS XVI.17; TS IV.2.

paryah VS XVI.42; TS IV.8.

pinakamvibhrat VS XVI.51.

pinakavasah VS III.61.

puniisthah VS XVI.27.
* •.ri "T •
pulastih VS XVI.43.

pus t anampa t ih VS XVI.17.

pustivardhanah VS XVI.60.

purvaiah• VS XVI.32.

phenyah VS XVI.42; TS IV.8.

•

babhruh VS XVI.6; TS IV.1.

•
babhlu§ah VS XVI.18; TS IV.2.
 272

bilmin VS XVI.35; TS IV.6.

budhanvah VS XVI.32.
•
brhat VS XVI.30.
•
bhagavan VS XVI.9.

bhavah VS XVI.28; TS IV.5.

•
bhimah VS XVI.40; IS IV.8.
•
bhuvantih VS XVI.1§; IS IV.3.
•
bhutanamadhipatih VS XVI.59; TS IV.11.
•
maghavantah VS XVI.50.
•
madhvamah VS XVI.32.
•
mantrin VS XVI.19.

mayaskara VS XVI.41; TS IV.8.

mayaskrt VS XVI.19; TS IV.2.

•
mavobhuh VS XVI.41; TS IV.8.
•
mahantah VS XVI.26; TS IV.4.
•
midhusah VS XVI.8; TS IV.1.
•.. •
mldhystama VS XVI.11;29; 51.
♦ • • '~
midhvah VS XVI.50.

musnatampatih VS XVI.21; TS IV.3.

•• •
mraavuh VS XVI.27; TS IV.4.
• •
medhyah VS XVI.3%i TS IV.7.
•
yamyah TS IV.6.

yavyudhah TS IV.11. the same as ayuryudhah

•
raiasyah VS XVI.45.
 273

rathakarah VS XVI .27; IV .4.

•
rathinah vs XVI .26; TS IV .4.
•
rudrah vs XVI .1; 2; 15; 16
TS IV. 1.

resmyah VS XVI .39; TS IV,.7.

rohitah vs XVI .19; IS IV..2.

•

lopyah vs XVI .45; IS IV,.9.

•

vananaifipatih vs XVI .18; TS IV,.2.

•

vacate vs XVI,.21; TS IV,.3.

vanyah vs XVI,.34; TS rv,.6.

•

varivaskrt vs XVI,.29.
•
varwthin vs XVI..35; TS VI,.6.

v arm in vs XVI..35; TS IV.. 6.

varsyah vs XVI..38.

varslyan vs XVI.,30; TS IV.,5.

vaniivah vs XVI.,19; TS IV.,2.

vatyah vs XVI.,39.
•

vamanah vs XVI.,30.
•

vastaWah vs XVI. 39; TS IV. 7.

•

vastupah vs XVI. 39; TS IV. 7.

vikiridrah vs XVI. 52.
•
vikrtanampatih vs XVI. 21*
• •

vicinvatkah vs XVI. 46.

•

viksinatkah vs XVI. 46.

 274

vidyutah VS XVI.38; TS IV.7.

«
viahyantah VS XVI.23; TS IV.3.
•
virupah VS XVI.25; TS IV. 4.
«
vilohitah VS XVI.7; 8; IS IV.

vividhyantah VS XVI.24.
•
vifeikhasah VS XVI.59.
*
vifevarupah VS XVI.25; TS IV.4.
•
visriantah VS XVI.23; TS IV.3.
• •
vldhryah VS XVI.38; TS IV.8.

vrhat
*“" '
MB
VS XVI.30; TS IV.4.

vrksah VS XVI.17; TS IV. 2.

vrksanampatih VS XVI.19; TS IV. 2.

vrddhah VS XVI.30; TS IV.5.

• •
viSantah VS XVI.37; TS IV.7.
•
vyadhirx VS XVI.18; TS IV.2.

vyuptakefeah VS XVI.29; TS IV. 10

•
vraiZah VS XVI.44.

vratapatayah VS XVI.25; TS IV.4.

vratyah VS XVI.39; TS IV. 7.

vratah VS XVI.25; TS IV.4.

•
feamkarah VS XVI.41; TS IV.8.
•
£amquh VS XVI.40; TS IV.8.
•
featadhanva VS XVI.29; TS IV. 5.
 275

featesudhih VS XVI.13; TS IV.1.

—t---- --•
Sayanah VS XVI.23.
•
fearvah VS XVI.28; TS IV.5.
•
&""aspyah VS XVI.42; TS IV.8.
"• 0

feaspiniarah VS XVI.17; TS IV.2.

• *
Sipivistah VS XVI.29; IS IV.5.

felfcjiyah VS XVI.31.TS_ N -5

feivah VS XVI.13; 41; 51; TS IV.1.

•
(VS. III.61 by Satvelkar)

feivatarah VS XVI.41.
•
Sivatamah VS XVI.51
•

SIbhyah VS XVI.31; TS IV.5.

•
Sitikanthah VS XVI.56; 57; 58; TS IV.10

feurah VS XVI.34.
•
Suskyah VS XVI.45.
.«
Slokyah VS XVI.33.
•
Sravah VS XVI.34; TS IV.6.
•
SrUtah VS XVI.35.
•
ferutasena VS XVI.35; TS IV.6.

Svanavah VS XVI.27.

Svapatayah VS XVI.28; TS IV.4.

•
sangrahitarah VS XVI.26; TS IV.4.
 276

s attvanampatih VS XVI.20; TS IV.2.

•
sabhah VS XVI.24.
•
sabhapatayah VS XVI.24; TS IV. 3-

sarasyah VS XVI.37; TS IV.7.

•
savrdh VS XVI.30; TS IV.5.

sahamlmah VS XVI.20; TS IV.3.

•
sahasraksah VS-* XVI.8; 13; 29.
• •
sikatyah VS XVI.43; TS IV.8.
•
suqandhih VS III.60.
•
sutah VS XVI.18; IS IV.2.
•
sudhanva VS XVI.36.

sumanqalah VS XVI.6.

survyah VS XVI.45; TS TV.9.

srkavinah VS XVI.21.

srkahastah VS XVI.61.
• " ' ' •
£rtyah VS XVI.37; TS IV.7.
"* • •
srtkayin VS XVI.21; TS IV.3. reads
it srkavibhyo.

senanyah VS XVI.26} TS !V.2;4-.

•
senah VS XVI.26. TS - iv-4.
•
C'lr/a

somah VS XVI.39; TS IV.8.

 277

sobhyah VS XVI.33* TS IV.6.

•

stutyah ys„ XVI.37-

sthapatih VS XVI.19.
•
stavunampatih VS XVI.21; TS IV.3.
•
stenanampatih VS XVI.20; TS IV.3.
•
s-ruta VS XVI.35.

srutasenaya VS XVI.35.

svapan-cah• VS XVI.23.

svayudhah VS XVI.36; TS IV.7.

•
harikebah/harlkehah VS XVI.17.
• •
haniy^n X
X VS XVI.40; TS IV.8.
hanta X
X

hiranvavahuh VS XVI.17.
• •
hrdayah VS XVI.44; TS IV.9.
• •
hrasvah VS XVI.30.
•
ksatrbhyah VS XVI.26; TS IV. 4.
• • •
ksayanah VS XVI.42; TS IV.9.

ksetrapatib VS XVI.18; TS IV. 2.

ksemvah VS XVI.33; TS IV. 6.

• •
 278

D. THE NAMES AND EPITHETS OF RUDRA IN AV

1. Introduction

It is interesting to note the innumerable names

and attributes of Rudra in AV. But almost all of them find

reference in RV and YV texts. Yet some are quite peculiar

and unique in their nature which throw some new light in the

growth of the multifarious personality of Rudra. A list to

this effect is enumerated here and the new names and attributes

are chosen for the discussion. Another striking feature is the

dual occurance of epithets of Rudra as Bhava£arvau and

Bhavarudrau and corresponding to this the epithets are also

in dual number as bhutapati and pa&upatj, etc. Some important

names and epithets of Rudra in AV are discussed below.

2. Analysis of the Names and Epithets

nila&ikhanda
. --ji - | || '■ 1 ” • •*"*

According to Sayana nila&ikhanda is the

dheyakara - the meditative form of Rudra. Rudra is the

possessor of dark crest and locks. By this epithet the

 279

eternal-youth of Rudra is expressed. This idea also

corresponds to the connotation of the epithets of Rudra

in YV; as harikesa, saspirnara, etc. This epithet can also

be explained referring to Rudra*s identification with Agni.

The implication of nila£ikhanda would be then the blue

flamed fire# which is also indicated by a number of epithets

like nllagriva, nllalohita, etc. in YV.

karmakrt

This is an unique epithet of Rudra in AV

suggesting his supremacy. He is the performer of all sorts

of activities as well as all the activities end in him. Thus

as the impeller of activities, or as the dispeller of all

the activities he is karmakrt (cf. the popular invocation to

Lord £iva as akarma-karmadayaka).

ardhakaghatin

The word ardhakaghatin occurs in AV in

connection with Bhava&arvau in singular form and is interpreted

by Say ana as the killer of the half of the army and Whitney

translates it as half-smitten. But this meaning raises

question in the mind of reader for its obscurity. The point

of obscurity is why the half of the army is killed by Rudra

 280

and under which circumstance? But Whitney proceeding

further adds his own idea by adding note on “senaya ardhaifi

hdntuiri feilam asya11 able to destroy half an army at once.

The inclusion of at once may be questioned. On this

unintelligibility, Whitney again refeAng to ppp.
K ...
Samhita notes that there is no variant reading of

ardhakaghatin. But Whitney notes that Roth explains this

word as adhvaqa in stead of ardhaka and the Minor Peterson

Lexicon in the connection of Paippalada speaks this as

ardhaka and finally accepts this as andhaka. This again is

confirmed by Whitney in Katha reading as adhvaqa which

leads him to no conclusion.

But ardhaka - reported as adhvaqa, andhaka

appears to mean some myth behind them.Ultimately ardhaka

is in the set back. Muir in his notes has two options for

this word as antaka and andhaka taking cognition from the

- - - 52
reference of Ramayana Aranya Kanda 30.27. Further citing
• ""* " 1 • • •

the commentary on this sloka he shows, how the demon

andhaka was slain by Rudra in Sveta forest,which is a puranic

legend. Secondly the commentator taking note of the frequent

52. Ramayana Aranya Kanda 30.27.

sa papata svaro bhumau dahyamanah fearagnina/

rudreneva vinirdagdha fevetaranye yathantakah//
 281

occurence of the reading svetaranye yathantakah interpretes

• •

this as the destroyer of ant aka, the ender of the death to

protect Markandeva» Thirdly on the basis of the second half

• •

of Kurina Purina , section 36, the commentator refers to

Antaka's destruction by the left foot of Rudra in order

to protect his devotee, sage Sveta. Muir relates this story

with reference to ardhakaghatin of AV. Both the words andhaka

and antaka are thus explained on the Puranic back ground.

Keeping apart the word andhaka and antaka for

ardhaka, the meaning of adhvaga corresponds to the ideas

related with Rudra in the rituals.

In the Brahmana as well as in Surra literature

offerings are made to Rudra in the cross roads $nd bylanes

in order to propitiate him. Can it be explained that the

epithets of Rudra as adhvagaqhatin or the destroyer of the

persons going in the path is the basis behind such offerings?

It may also be noted here that Rudra in JjR is related with

paths and roads by many epithets (pathinam pati) etc. This

interpretation of the word ardhaka seems to be more

proximate to the vedic Rudra.

 282

asta

This epithet is explained by Sayana as one

who throws or hurls (ksepta) and Whitney as well as Griffith

give the meaning as archer which is a characteristic

feature of Rudra.

feyavasva

This epithet depicts Rudra as the possessor of

tawlitj coloured horses (feyavah kapisavarnah a£vah yasya

s ah-say an a) • This epithet occurs only here and not found

m later texts. Griffith explains it not as the epithet of

Rudra but as the adjective of the chariot of Rudra who is

kefel in this mantra.

krsna and asita

• " IIIB-MT- - 'll

A number of epithets in RV as well as in YV • """ '

depict his colour as rohita,tamra, aruna, nilalohita etc.

■'HIT ■ * UUT-llll 1 ■ ^ ‘ "

But the two words krsnam and asita depict him as dark. Rudra
1 1 11
is of white complexion in RV as conveyed by £vitlc etc. But

here he is black and swarthy and dusky as explained by

Whitney and Griffith. The word asita is explained by Sayana T"" ■-! ^
 283

as sitetaraparicchadam or having complexion of the colour

other than white. But the two words krsnamasita seems to

*“" • • • " ■" ri ' """

be the repeatition of the same idea implying intense

darkness of Rudra. In the Brahmana literature in the context

of Nabhanedistha legend Rudra appears from the north quarter

• •

being clad in a black garment. The words krsnamasita also ^ 9 .IUII.-U- 1

depict the same idea and occur only m AV. Griffith

interpretes these words as the adjectives of the chariot

of Rudra who is Ke&i in this mantra.

mrnantam

The malevolent power of Rudra is depicted by

this verbal epithet which means overthrowing or killing as

derived from the root mr himsayam. Griffith interpretes

** •

this as the adjective of the chariot of Rudra which is

overpowering.

kefeinah ratham padayantam

■ I . ''Ll-1" #

This long epithet refers to some mythological

idea connected with Rudra which is not so clear to understand.

Rudra*s connection with the kefein is clearly found in the

RV X.136.7. There kefein is regarded as the Sun. But this

•
 284

epithet depicts Rudra as making to fall the chariot of

the hairy one (ke&m). Sayana interpretes kesi as the

1 11 ri •

name of a demon. Rudra had crossed the chariot of Kesi*

This interpretation has no relation with the depiction of

Kefei in RV. But Griffith interpretes this mantra in a

different manner as referring to the chariot of Rudra.

According to him the words syava&va, krsnamasita, bhima,

padayantam, etc. are the adj ective of the chariot (ratha)

and the ke|inah is an adjective of Rudra here. The mantra

runs as;

&yava£vam krsnamasitam mrnantam bhimam ratham

• • • L ' '" ' " " "l J“ • •
kesinah padavantam/
«

purve pratimo namo astvasmai// AV XI.2.18.

Griffith translates this mantra as "Foremost we go to meet

his car, the chariot of the long-haired God, Drawn by brown

horses, dusky, black, over throwing, slaying, terrible. Let

reverence be paid to him." This interpretation of syava£va,

mrnan, etc. as referring to the chariot seems to be more

• *

justified.
 285

kesin

According to Griffith Rudra is the kefem or ihe

long haired god whose chariot is praised in thid mantra.

valin

This epithet depicts Rudra as a mighty or

vigorous deity. Sayana takes this word in the sense of one

having swiftness.

vrtrahana

Bhava and Sarva are cembinedly invoked in

AV IV.23.3 and vrtrahana or vrtrahanau is an epithet in

mmm • •*"* —• ^ ■ -nin i -mi ir #

dual of these two deities.Sayana interpretes this word as

the slayers of the demon vrtra. This function is attributed

t
to Indra in RV. But Griffith interpretes this as the

fore-destroyers.

dureqavyuti

Like vrtrahana/ this is also an epithet in dual

- '‘n'umber ,©f .Rhava^arvau, Sayana interpretes this as’these two

 286

53
deities may remain away from the pastures of the cows.

According to Griffith Bhava ana £arva are so called as they

54
are the possessor of wide dominTtnlj. The various names and

epithets of Rudra in AV suggest him as slayyer of demons

like Vrtra, Ardhaka, Kefein etc., some relate him with Agnr,

while some other associate him with the cattle. Besides his

ferocious nature is suggested by certain epithets and the

epithet ialasabhesaia . is also associated with him here.

• •

Thus it appears that along with the old names and epithers

Rudra in AV imbibes some new characters which are mainly

demoniac and ferocious and his two aspects Sarva and Bhava

receive much prominence in AV.

53. Sayana explains this as:

qavo yuyante miferibhavanti samcarantyasmin niti
qavyutih qosamcarabhumih/ si dure viprakrste
• • •••
yayostau duregavyuti/ qosamcaradefead duredefee

vartamana vitvarthah

cf. VS,XI.15.
praturvannehyavakramannasastl rudrasya qanapatyam
mayobhurehi/ urvantariksam vihi svastigavyutibha-
yani krnvan pusna sayuja saha//

54. Amarakosa, II.1.18.

qavyutih stri krosayuqam/

• r" " ””1 " 1 1 •
 287

3. Index of Namesand Epithets of Rudra in AV

annapatih XIX.55.5.
•
annada XIX. 55.5.

ardhakaqhatin XI.2.7.

asta XI.2.7.

ifeanah XV.15.
•
uqrah XI.2.10; XVIII.1.40.
•
ugrau IV.28.3;?jV.24.10; XI.2.14,

upahatnuh XVIII.1.40.
karmakrt II. 27.6.

kesinah ratham padayantam XI.2.18.

krsnam
• • •r " & asita XI.2.18.

qartasada XVIII.1.40.
jalasabhes aiah II.27.6.

dureqavyutl IV.28.3.
nila&ikhanda II.2.7; 27.6; VI.93.1.
••
pafeupatih II.34.1; XI.2.2; 5; 9; 11;
•
19; 24; 28; 8.9;

pafeupati XI.2.1; 8.9;

pafeunamadhipatih V.24.12.

prfenivahuh VIII.8.17
VIII.8.17.
• •
 288

bhavah VI.93.2; VIII.8.17;

•
X.1.23; XI.2.3; 8; 9; 16;
25; 27; 28.

bhavarudrau XI.2.14.

bhavafearvau IV.28.1; 7; XI.2.1; 8.9;

XII.4.7; 17.
bhlmah XI.2.18; XVIII.1.40.
•
bhutapati XI.2.1.

mabadevo IX.7.7; XIII.4.4; XV.5.12-13.

marutampita V.24.12.

mrnan XI.2.18.
• •""rn
rudra 1.19.3; II.27.6;
III.16.1; 22.2; IV.21.7;
30.5; VI.20.2; 32.2; 44.3;
57.1; 59.3; 90.1; 141.1;
VII.75.1; 79.1; 92.1;
VIII.5.10; XI.2.3; 6; 12;
13; 15; 17; 26; XI.8.9;
XII.2.6; XII.4.52; XIII.4.4;
26; 6.5; XVIII.1.40;
XIX.10.6; 55.5.

va.j in XI.2.7.

vrtrahana IV.28.3.
• •
fearvah VI.93 XI.2.16.
•
fearvau VII.93.1:X.1.23; XI.2.16.

SvavaSva XI.2.18.

sahasraksa XI.2.3; 7; 17.

•
sahasraksau XV.28.3.