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Rudra is said to delight in the offering of certain body parts, such as the liver of sacrificial victims. In the Atharva Veda, the gruesome associations multiply. Interestingly, he also starts displaying opposing characteristics such as being the protector of cattle ( pashupati) as well as the slaughterer of cattle ( pashughna), traits that signify and embody in Shiva the duality of the world. Thus, from being a well-built muscular god, he becomes an old and poor dwarf with disheveled hair. Much like how Krishna was transformed from a tribal deity to a supreme god in the Puranic tradition, here Rudra is merged with a non-Aryan mountain deity. Rudra gains prominence in the Yajur Veda (particularly the Krishna Yajur Veda, one of the two sections the text is grouped into) where he acquires several names, including Shiva, and many traits perceived as sinister. A forest dweller and an ace archer, he hunts and eats his prey. A minor god, with only two and a half hymns dedicated to him, Rudra is attractive, with a tawny complexion and matted hair. Shiva, a Puranic god, started small as Rudra (meaning savage or wild) in the Rig Veda. The ban is ironical, given Shiva’s penchant for meat (as the above story shows) and highlights how Hindutva’s forced vegetarianism runs contrary to the beliefs and practices of several Indic sects. The pilgrimage is undertaken during the month of Shravan (which falls in July-August), dedicated to Shiva. This was done to facilitate the Kanwar Yatra, an annual march to the Ganges in Haridwar, where devotees collect water from the holy river in pots that is then offered to Shiva. Last week, several publications reported that the government in Uttar Pradesh had banned the sale of meat and eggs in Dadri. Meat mattersĪnother aspect of Bhogayya’s tale also stands in contrast to the story in India today. His homecoming was followed by the return of the lingas and prosperity to the village.
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Realising their folly, the Brahmins apologised to Bhogayya. Bhogayya’s exit from the village was followed by the exit of all the lingas, leaving death and penury behind. Unlike the gory turn to the recent episodes of mob violence in India, this story had a happy end. The epic is the primary text of the Lingayats, who worship Shiva in the form of a linga (phallus). The story (which shares many similarities with the spate of mob lynchings in India currently) is part of the Basava Purana, written in the 13th century CE by Palkuriki Somanatha. Hearing the commotion, the stranger disappeared and Bhogayya left the village angrily. They attacked his house with sticks and threatened him to leave the village immediately. Preparing several delicious dishes out of it, Bhogayya served them to the stranger.īut the Brahmins in Bhogayya’s village gathered and condemned him for cooking beef.
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