Dissimilar to various other Vedic gods, Lord Rudra does not seem to relate with different parts of pantheons that created out of the Proto-Indo-European convention. Rather, worship of Rudra Dev appears to have flourished in pre-Aryan phallus venerate.
This hypothesis is upheld by the disclosure of seals at Harappa which bear the picture of an ithyphallic divinity. This god has a couple of horns, and is gone to on one of the seals by various wild creatures including a tiger and a rhinoceros.
Accordingly, the erect phallus and close connection to creatures recommends that this divinity was a model of what might get to be Rudra-Shiva, whose character might be further created in the Vedas. Further, the god envisioned on these seals is situated in a carriage with legs pulled up to the midsection and heels touching, which might later turn into an essential part of yogic contemplation. This has lead some to propose that Rudra-Shiva’s later part as the original yogi may have had a non-Aryan starting point.
Fancifully, Lord Rudra additionally epitomizes numerous qualities connected with Varuna, the incomparable lord of the early Vedas who was overshadowed by Indra. As the Great God of the later Vedas, Rudra inherited a large number of Varuna’s crucial properties. For instance, Varuna’s energy of maya, or his capacity to make structures in the physical world, appears to have progressively gotten to be Shakti, the innovative power which is recognized as one of Rudra-Shiva’s vital forces.
Lord Rudra is often portrayed as the most unnerving of all awesome creatures. As the heavenly toxophilite, he rides upon a chariot, always looking for creatures to eat up. He is furnished with shafts that cause illness upon whomever he hits, whether they are human, creature or even a divine being. Subsequently, each and every being, perfect or mortal, exists in trepidation of Rudra. Bhagwan Rudra is likewise outstanding for his unusualness. Recommended courses of movements don’t generally fulfill him, for he is not effectively satisfied. Indeed a minor transgression by one of his most loyal lovers can send him into a violent wrath. Rudra’s disposition appears to be a human representation of nature’s most savage strengths, for example, lightning, wind and timberland fires.
Evidently, Vedic artists saw Rudra as the reason for these trepidation-impelling regular phenomena and in this manner associated him with everything awful. Rudra came to be depicted significantly all the more violently in later messages as various indigenous, non-Aryan divine beings came to concretized under his name. In the Brahmins, for instance, he is depicted differently as a killer, criminal, and miscreant, and additionally the ruler of all thieves.
Then again, Lord Rudra the god of storms is additionally depicted in more positive terms. In the Veda, he is portrayed as a great looking, energetic and shrewd God with interlaced hair and elaborate vestments. Furthermore, he is regularly alluded to as the bringer of the preparing downpours. This cooperation with richness was likely continued from Rudra’s antecedents in the religion of the Indus Valley Civilization. Not just does he have enormous potential for demolition and sickness, additionally the ability to recuperate.