The ultimate god of the contemporary Hinduism, Śiva was a minor god in the Ṛg Veda. But he has changed along the lines of the Yajur Veda Śatarudriya hymn and has grown progressively sinister till his original appearance remains. Gradually epithets are heaped on contradictory epi...
The ultimate god of the contemporary Hinduism, Śiva was a minor god in the Ṛg Veda. But he has changed along the lines of the Yajur Veda Śatarudriya hymn and has grown progressively sinister till his original appearance remains. Gradually epithets are heaped on contradictory epithets until the picture becomes utterly blurred, undistinguished and unconvincing. Śatarudriya hymn begins with an antiphonal praise to the wrath of Rudra. It offers praise to his arrow and bow, praise also to the healer, and hail to him, the pursuer, “dreadful and destructive like a fierce wild beast" himself wearing a garment made of skin hail to the slayer. Coming chronologically after Bṛhadāraṇyaka Upaniṣad and Chāndogya Upaniṣad, but preceeding the Bhagavad Gītā, Śvetaśvatara Upaniṣad represents a stage of development in Indian religions. Here, RudraŚiva, the Supreme Being, bears both the perishable and the imperishable, the manifest and unmanifest. It is in this connection worth noticing that the text significantly uses the verb, īśate, "the Lord" to express the supreme ruling of a Lord. The Supreme Being here is represented as emanating and withdrawing the world, the goal of that identificatory ‘meditation" which leads to complete cessation from all phenomenal existence. That means that here some of the most salient features in the character of the postVedic Īśvara are indicated with all distinctness desirable. The most central theme in the Upaniṣadic texts was positioned around the sacrificial rituals. It was conceded as an act of society, but at the same time was doubted as the sole means of selfrealization. It arose at this time because with the waning of the power of tradition, ideas were opened to challenge and began to compete. The sacrificial ritual was to become a major point of controversy in the germination of new ideas as suggested by the evidence of the Upaniṣads. The questioning of the sacrificial ritual and its replacement by yoga and dhyana as well as by the secret doctrine as it is described in the texts of the Atman and the Brahman, has its own historical value given the role of the ritual in social and economic processes. In such context, Śiva rose in the position of the SupremeBeing as the eternality and unperishable. And this idealism had played a key role to maintain varna divided ancient Indian society.
The ultimate god of the contemporary Hinduism, Śiva was a minor god in the Ṛg Veda. But he has changed along the lines of the Yajur Veda Śatarudriya hymn and has grown progressively sinister till his original appearance remains. Gradually epithets are heaped on contradictory epithets until the picture becomes utterly blurred, undistinguished and unconvincing. Śatarudriya hymn begins with an antiphonal praise to the wrath of Rudra. It offers praise to his arrow and bow, praise also to the healer, and hail to him, the pursuer, “dreadful and destructive like a fierce wild beast" himself wearing a garment made of skin hail to the slayer. Coming chronologically after Bṛhadāraṇyaka Upaniṣad and Chāndogya Upaniṣad, but preceeding the Bhagavad Gītā, Śvetaśvatara Upaniṣad represents a stage of development in Indian religions. Here, RudraŚiva, the Supreme Being, bears both the perishable and the imperishable, the manifest and unmanifest. It is in this connection worth noticing that the text significantly uses the verb, īśate, "the Lord" to express the supreme ruling of a Lord. The Supreme Being here is represented as emanating and withdrawing the world, the goal of that identificatory ‘meditation" which leads to complete cessation from all phenomenal existence. That means that here some of the most salient features in the character of the postVedic Īśvara are indicated with all distinctness desirable. The most central theme in the Upaniṣadic texts was positioned around the sacrificial rituals. It was conceded as an act of society, but at the same time was doubted as the sole means of selfrealization. It arose at this time because with the waning of the power of tradition, ideas were opened to challenge and began to compete. The sacrificial ritual was to become a major point of controversy in the germination of new ideas as suggested by the evidence of the Upaniṣads. The questioning of the sacrificial ritual and its replacement by yoga and dhyana as well as by the secret doctrine as it is described in the texts of the Atman and the Brahman, has its own historical value given the role of the ritual in social and economic processes. In such context, Śiva rose in the position of the SupremeBeing as the eternality and unperishable. And this idealism had played a key role to maintain varna divided ancient Indian society.
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