4. Atharvaveda-saṃhitā (h): Rudra’s connection with vrātya

Rudra is closely connected with vrātya. It is a special characteristic feature of Rudra. The complete 15^th kāṇḍa of the Atharvaveda is consecrated to vrātyas.

In the introduction of this 15^th kāṇḍa, Sāyaṇa interprets the term vrātya as:

vrātyo nāma upanayanādisaṃskārahīnaḥ puruṣaḥ | so’rthād yajñādivedavihitāḥ kriyāḥ kartuṃ nādhikārī.^[1]

It means Vrātyas are those who are not being purified with upanayana etc., saṃskāras and who have no right to do the Vedic karmas.

W.D. Whitney defines the term vrātya in the words of different authorities and quotes—

“The word vrātya is defined by BR (Bohtlingk and Roth’s Sanskrit-Worterbuch) as ‘belonging to a roving band (vrāta), vagrant; member of a fellowship that stood without the Brahmanical pale.’ It is further applied to the son of an uninitiated man (Baudhāyana, i. [8.] 16.16; cf. Manu, X.20, or also to one who has let the proper time for the sacrament of initiation slip by (Manu, ii.39). And the Mahābhārata, at v.35.46=1227, classes the vrātya with the offscourings of society, such as incendiaries, poisoners, pimps, adulterers, abortionists, drunkards, and so on.”^[2]

In the Atharvaveda Saṃhitā, the relation between Rudra and ekavrātya, the chief of the vrātyas is described. According to Mahadev Chakravarti, ‘The Brahman is conceived of as the Vrātya and Rudra is exalted as Eka-vrātya, the vrātya par excellence.’^[3] The ekavrātya or vrātya par excellence is regarded as great god or Mahādeva^[4] and Īśāna^[5] which are the designations of Rudra-Śiva. The ekavrātya holds a bow in his hand;^[6] his belly is blue and back is red.^[7] The origin of ekavrātya is mystic. In the Atharvaveda, it is said that the ekavrātya originates from Prajāpati in a golden form.^[8] In the Brāhmaṇic and Purāṇic literature, Rudra originates from Prajāpati in the form of a child.

This ekavrātya is closely connected with the different names of Rudra which is crystal clear from this illustration that the gods made Bhava, the archer, an attendant of the vrātya, from the intermediate region of the eastern quarter. The archer Śarva was made his (vrātya’s) saviour from the intermediate direction of the southern quarter. Paśupati was made his protector of the western region, Ugra of the northern region, Rudra of the lower region, Mahādeva of the upper region and Īśāna of the intermediate region.^[9] In the Atharvaveda Saṃhitā, these names are attributed to Rudra and in the Brāhmaṇa literature, these names are bestowed by Prajāpati to his newly born child Rudra. The ekavrātya wears a kalmali mani, a jewel.^[10] In the Ṛgveda, Rudra is also known as Kalmalīkin^[11] and Rudra wears a glorious niṣka or necklace on his neck as well as he bears a bow and arrows in his hands.^[12]

Yāska gives the meaning of the term kalmali as:

jvalato nāmadheyametat.^[13]

It means that the thing which glitters is called kalmali. The close relation between Rudra and ekavrātya becomes clear from these above mentioned similarities.

Any new references regarding Rudra are hardly found in the Sāmaveda. The Sāmaveda is hardly contains any independent subject matter. Therefore the Sāmaveda has been given less importance because of the absence of new information. Except seventy five mantras, all the mantras have been taken directly from the Ṛgveda. Generally the mantras of the Sāmaveda are to be sung at the ceremonies of the Soma sacrifice. Therefore, simply stated, the book of mantras used by the special class of Udagātṛ priests at the Soma sacrifice is known as the Sāmaveda.^[14]

Footnotes and references:

[1]:

Sāyaṇa on Atharvaveda-saṃhitā, 15 kāṇḍa

[2]:

Vide, Whitney, W.D., Atharvaveda Saṃhitā, Vol.III, p.50

[3]:

Vide, Chakravarti, Mahadev, The Concept of Rudra-Śiva Through The Ages, p.10

[4]:

so’vardhata sa mahānabhavat sa mahādevo’bhavat || Atharvaveda-saṃhitā, 15.1.4

[5]:

Ibid., 15.1.5

[6]:

Ibid., 15.1.6

[7]:

nīlamasyodaraṃ lohitaṃ pṛṣṭham || Ibid., 15.1.7

[8]:

sa prajāpatiḥ suvarṇamātmannapaśyat tat prājanayat || Ibid.,15.1.2

[9]:

Ibid., 15.5.1-7

[10]:

śraddhā puṅścalī mitro māgadho vijñānaṃ vāsoharuṣṇīṣaṃ rātrī keśā haritau pravartau kalmalirmaṇiḥ || Ibid., 15.2.5

[11]:

Ṛgveda, 2.33.8

[12]:

Ibid., 2.33.10

[13]:

Nirukta, 1.17

[14]:

cf. Macdonell, A.A., A History of Sanskrit Literature, p.114