Rudra Sound Solutionz

Rudra (/ ɾud̪ɾə/; ) is a Rigvedic deity associated with Shiva, the wind or storms, Vayu, medicine, and the hunt. One translation of the name is 'the roarer'. In the ''Rigveda'', Rudra is praised as the "mightiest of the mighty". Rudra means "who eradicates problems from their roots". Depending upon the period, the name Rudra can be interpreted as 'the most severe roarer/howler' or 'the most frightening one'. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is often used as a name of Shiva in later languages. The " Shri Rudram" hymn from the ''Yajurveda'' is dedicated to Rudra and is important in the Shaivite sect.For an overview of the Śatarudriya see: . In the Prathama Anuvaka of Namakam (Taittiriya Samhita 4.5), Rudra is revered as Sadasiva (meaning 'mighty Shiva') and Mahadeva. Sadashiva is the Supreme Being, Paramashiva, in the Siddhanta sect of Shaivism.

Etymology

The etymology of the theonym ''Rudra'' is uncertain.. It is usually derived from the Proto-Indo-European (PIE) root ''rud-'' (related to English ''rude''), which means 'to cry, howl'. The name Rudra may thus be translated as 'the roarer'. An alternative etymology interprets ''Rudra'' as the 'red one', the 'brilliant one', possibly derived from a lost root ''rud-'', 'red' or 'ruddy', or alternatively, according to Grassman, 'shining'.

Stella Kramrisch notes a different etymology connected with the adjectival form ''raudra'', which means 'wild', i.e., of ''rude'' (untamed) nature, and translates the name ''Rudra'' as 'the wild one' or 'the fierce god'. R. K. Śarmā follows this alternative etymology and translates the name as 'the terrible' in his glossary for the Shiva Sahasranama. Mallory and Adams also mention a comparison with the Old Russian deity Rŭglŭ to reconstruct a Proto-Indo-European wild-god named ''*Rudlos'', though they remind that the issue of the etymology remains problematic: from PIE ''*reud-'' ('rend, tear apart'; cf. Latin ''rullus'', 'rustic'), or ''*reu-'' ('howl').

The commentator suggests six possible derivations for ''rudra''. However, another reference states that Sayana suggested ten derivations. The adjective ''śiva'' (''shiva'') in the sense of 'propitious' or 'kind' is first applied to the Rudra in RV 10.92.9.

Rudra is called 'the archer' (Sanskrit: ') and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Śarmā notes that it is used as a name of Shiva often in later languages. The word is derived from the Sanskrit root ''-'' which means 'to injure' or 'to kill', and Śarmā uses that general sense in his interpretive translation of the name as 'One who can kill the forces of darkness'. The names ('bowman') and ('archer', literally 'Armed with a hand-full of arrows') also refer to archery.

In other contexts the word ''rudra'' can simply mean 'the number eleven'. The word ''rudraksha'' (Sanskrit: ' = ''rudra'' and ' 'eye' or tear), or 'eye or tears of Rudra', is used as a name for both the berry of the rudraksha tree and a name for a string of the prayer beads made from those seeds.

Rudra is one of the names of Vishnu in Vishnu Sahasranama. Adi Shankara in his commentary to Vishnu Sahasranama defined the name Rudra as 'One who makes all beings cry at the time of cosmic dissolution'. Author D. A. Desai in his glossary for the Vishnu Sahasranama says Vishnu in the form of Rudra is the one who does the total destruction at the time of great dissolution. This is only the context known where Vishnu is revered as Rudra.

Rigvedic hymns

The earliest known mentions of the Vedic deity Rudra, occur in the Rigveda, where three entire hymns are devoted to him (RV 1.114, 2.33, and 7.46). Two further hymns are devoted to Rudra jointly with Soma (RV 1.43 and 6.74). There are about seventy-five references to Rudra in the Rigveda overall.

Form of Rudra

In the Rigveda (RV) are verses which speak about the form of Rudra. Some of them are:
:

Epithets of fierceness and fright

In the Rigveda, Rudra's role as a frightening god is apparent in references to him as ''ghora'' ('extremely terrifying'), or simply as ''asau devam'' ('that god'). He is 'fierce like a terrific wild beast' (RV 2.33.11). Chakravarti sums up the perception of Rudra by saying: 'Rudra is thus regarded with a kind of cringing fear, as a deity whose wrath is to be deprecated and whose favor curried'.

RV 1.114 is an appeal to Rudra for mercy, where he is referred to as 'mighty Rudra, the god with braided hair'.

In RV 7.46, Rudra is described as armed with a bow and fast-flying arrows, although many other weapons are known to exist. As quoted by R. G. Bhandarkar, the hymn declare that Rudra discharges 'brilliant shafts which run about the heaven and the earth' (RV 7.46.3), which may be a reference to lightning..

Rudra was believed to cure diseases, and when people recovered from them or were free of them, that too was attributed to the agency of Rudra. He is asked not to afflict children with disease (RV 7.46.2) and to keep villages free of illness (RV 1.114.1). He is said to have healing remedies (RV 1.43.4), as the best physician of physicians (RV 2.33.4), and as possessed of a thousand medicines (RV 7.46.3). So he is described with an alternative name, Vaidyanatha (Lord of Remedies).

Epithets of supreme rule

A verse from the Rig Veda ( RV 2.33.9) calls Rudra 'The Lord or Sovereign of the Universe' (''īśānādasya bhuvanasya''):

''sthirebhiraṅghaiḥ pururūpa ughro babhruḥ śukrebhiḥ pipiśehiraṇyaiḥ''
''īśānādasya bhuvanasya bhūrerna vā u yoṣad rudrādasuryam'' (RV 2.33.9)

With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations:
The strength of Godhead never departs from Rudra, him who is Sovereign of this world, the mighty.

A verse of Śrī Rudram (= Yajurveda 16.18) speaks of Rudra as Lord of the Universe:

Another verse (Yajurveda 16.46) locates Rudra in the heart of the gods, showing that he is the inner Self of all, even the gods:

In a verse popularly known as the Mahamrityunjaya Mantra, both Rig Veda (7.59.12) and Yajur Veda (3.60) recommend worshipping Rudra to attain moksha (liberation):

In the Taittiriya Aranyaka of Yajur Veda (10.24.1), Rudra is identified as the universal existent ('all this') and thus as the Purusha (Supreme Person or inner Self) of the Vedas:

The Taittiriya Aranyaka of Yajur Veda 1.10.1 identifies Rudra and Brihaspati as Sons and companions of Bhumi (Earth) and Heaven:

Relation to other deities

Rudra is used both as a name of Shiva and collectively ('the Rudras') as the name for the Maruts. Maruts are 'storm gods' associated with the atmosphere. They are a group of gods whose number varies from two to sixty, sometimes also rendered as eleven, thirty-three or a hundred and eighty in number (i. e., three times sixty. See RV 8.96.8.).

The Rudras are sometimes referred to as 'the sons of Rudra' while Rudra is referred to as 'Father of the Maruts' (RV 2.33.1).

Rudra is mentioned along with a litany of other deities in RV 7.40.5. Here is the reference to Rudra, whose name appears as one of many gods who are called upon:

One scholiast's interpretation of the Sanskrit word ', meaning 'ramifications' or 'branches', is that all other deities are, as it were, branches of Vishnu, but, Ralph T. H. Griffith cites Ludwig as saying, 'This ..gives no satisfactory interpretation' and cites other views which suggest that the text is corrupt at that point.

Non-Rigvedic hymns

In the various recensions of the Yajurveda is included a litany of stanzas praising Rudra: ''Maitrāyaṇī-Saṃhitā'' 2.9.2, ''Kāṭhaka-Saṃhitā'' 17.11, ''Taittirīya-Saṃhitā'' 4.5.1 and ''Vājasaneyi-Saṃhitā'' 16.1–14. This litany is subsequently referred to variously as the '' Śatarudriyam'' and the ''Namakam'' (because many of the verses commence with the word ''namaḥ'', meaning 'homage'), or simply the '' Rudram''. This litany was recited during the ''Agnicayana'' ritual ('the piling of Agni'), and it later became a standard element in Rudra liturgy.

A selection of similar stanzas is included in the ''Paippalāda-Saṃhitā'' of the Atharvaveda (PS 14.3–4). This selection, with further PS additions at the end, circulated more widely as the ''Nīlarudra'' (or ''Nīlarudra Upaniṣad''). Lubin suggests that in the ''Nīlarudra'', lightning is envisioned both as Rudra's arrows and as the deity himself:

The Hindu god Shiva shares several features with Rudra. The theonym ''Śiva'' ('kind') originated as a euphemistic epithet for Rudra, who is similarly invoked as Aghora ('not frightful') and Abhayaṅkara ('providing safety'). Although ''Rudra'' remains the primary designation of the god, e.g., in the Pāśupata ascetic tradition, lay devotees preferred to address him as ''Śiva,'' ''Maheśvara'' ('Great Lord'), or ''Mahādeva'' ('Great God'), as in the Śivadharma literature, the Sanskrit epics, and the Purāṇas. Those epithets come to be the primary names of the deity.

Shri Rudram

The president of the Ramakrishna Mission, at Chennai, in commentating on the foreword to Swami Amritananda's translation of ''Sri Rudram and Purushasuktam'', states, 'Rudra to whom these prayers are addressed is not a sectarian deity, but the Supreme Being who is omnipresent and manifests Himself in myriad forms for the sake of the diverse spiritual aspirants'. Shri Rudram occurs in the fourth Kanda of the Taittiriya Samhita in the Yajurveda.
It is a preeminent Vedic hymn to Shiva as the God of dissolution and it is chanted daily in Shiva temples throughout India.

The prayer depicts the diverse aspects of the Almighty. The Shri Rudram hymn is unique in that it shows the presence of divinity throughout the entire universe. We cannot confine the qualities of the divine to those that are favourable to us. The Lord is both garden and graveyard, the slayer and the most benevolent one. The Almighty is impartial and ubiquitous.

In the hymn, Rudra is described as the most dreaded terroriser (frightening). Shri Rudram describes Rudra the Vedic deity as the personification of 'terror'. The name Rudra comes from ''ru'', meaning 'Roar or howl' (the words ''dreaded'' or ''fearsome'' could only be used as adjectives to Rudra and not as Rudra because Rudra is the personification of terror) and ''dra'', which is a superlative meaning 'the most'. So Rudra, depending on the poetic situation, can mean 'the most severe roarer/howler' or a hurricane or tempest or 'the most frightening one'.

Rudra and Shiva

Shiva as known today shares many features with Rudra, and Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the 'Father of the Rudras', a group of storm gods.

Hymn 10.92 of the Rigveda states that the deity Rudra has two natures, one wild and cruel (''rudra''), and another that is kind and tranquil (''shiva''). The Vedic texts mention a horse as the vehicle (''vahana'') of Rudra, the "Hero on horseback" that "should be indulgent" to the singer (RV. 2.33.1). Whereas post-Vedic texts such as the Mahabharata and the Puranas mention Nandi the bull and the zebu as the vehicles of Rudra and of Shiva, thereby unmistakably linking them as the same.

In Buddhism

In Tibetan Buddhism, according to the '' Padma Thang Yig'', Rudra are devas (beings who live in heaven) at Maheśvara heaven. Or formerly a human monk of noble origin named Koukuntri and then Tharpa Nakpo, who misunderstands dharma and engages in a life of vice and is condemned to Naraka. After 20.000 impure lives, he is eventually reborn as a demon in Sri Lanka by a prostitute who sleeps with three kinds of supernatural creatures, giving him three heads. His birth brings about plague and famine, so he is banished to a charnel ground, but he survives by devouring his mother's corpse and returns in order to conquer the world. Becoming the lover of the rakshasa queen Krodhishvari, he battles the gods, who are terrified of his extraordinary power and call the Buddhas and boddhisattvas for help.

The Buddha Vajrasattva, who in a previous life was Tharpa Nakpo's master Thupka Zhonu, receives the mission to destroy Rudra, for which he is accompanied by Vajrapani, himself a reborn Pramadeva or Denphak, Nakpo's servant and fellow disciple. They both assume the wrathful forms Hayagriva and Vajravarahi, who challenge Rudra with nine dances and battle him. Hayagriva turns diminutive and enters Rudra's anus, after which he becomes gigantic and destroys his body from inside out, submitting the demon and converting him to true dharma.

In another version, Hayagriva impersonates Rudra and impregnates Krodishvari. As a result, he is reborn as the resultant child, Vajrarakshasa. He takes over Rudra's realm and defeats him by plunging a three-pointed '' khaṭvāṅga'' into his chest. He then devours Rudra, purifies him in his stomach and excretes him as a protector of dharma, who hands over his army of demons to Vajrarakshasha as attendants. Other versions replace Hayagriva with Ucchusma, an emanation that Vajrapani draws from his own anus.

In Sikhism

The 10th Sikh Guru, Guru Gobind Singh, describes the incarnation of Rudra in a composition titled ' Rudra Avtar' in his book the Dasam Granth.

See also

* Rigvedic deities
* ''Rudra'' (spider), a genus of spiders named after the deity
* Rudra Sampradaya
* Vayu, Hindu wind god
* Fūjin, Shinto ''Kami'' of winds
* Aeolus (''Odyssey'')

Notes

References

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* This revised edition updates H. H. Wilson's translation by replacing obsolete English forms with more modern equivalents, giving the English translation along with the original Sanskrit text in Devanagari script, along with a critical apparatus.
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* (Second Revised Edition; Reprint, Delhi, 2002).
* The version provided by Chidbhavananda is from chapter 17 of the Anuśāsana Parva of the Mahābharata.
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* Includes ''Śivasahasranāmakoṣa'', a dictionary of names. This work compares eight versions of the ''Śivasahasranāmāstotra''. The preface and introduction (in English) by Ram Karan Sharma provide an analysis of how the eight versions compare with one another. The text of the eight versions is given in Sanskrit.
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Forms of Shiva
Health gods
Hindu gods
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Rigvedic deities
Sky and weather gods
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Death gods
Destroyer gods
Time and fate gods
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Fortune gods
Mythological archers