Rudra in Purāṇic (Introduction)

In the Purāṇic literature, the Vedic Rudra merged into a new designation ‘Śiva’ with his activities. In the Ṛgvedic period, Rudra is said to be a minor god. But in the Yajurvedic, Atharvavedic and the Brāhmaṇic age he developed his position. He is mentioned as the lord of beings. In the earlier chapters, it is already discussed that he is the supreme god and his decrees are followed by all the gods and beings. He permeates all directions. In later literature, Rudra earned a new appellation of Śiva. In the Upaniṣadic literature, this chief god of later Vedic mythology, is depicted as Brahman, Absolute or the Universal soul. The worship of Rudra gradually became less when the post-Brāhmaṇical age of rationalism set in and the system of sacrifice was undermind. But the devotees invented a new name for him and called him Śiva. In the later period, he is the third of the trinity, viz. Brahmā, Viṣṇu and Śiva.

In the post-Vedic literature, different features of Rudra created a new conception of a god and gave him a charge of destruction. The characteristic features, which are asserted to Rudra in the Vedic period, are now assigned to Śiva in the Purāṇic literature.

In the Purāṇic age, the concept of Śiva has displayed much change and has developed more. The inner concept of delineating Rudra as Śiva is brought to light through a thorough study of this matter. Śiva comprises within himself the three aspects of creation, i.e. Sattva, Rajas and Tamas. His Sāttvika manifestation is Viṣṇu, Rājasika manifestation is Brahmā and Tāmasika is Rudra.^[1]