Rudra: Both in the Puranas and the Agamas, Rudra is lauded as Shiva the destroyer. Though Gods like Agni have specific features in the front according to their several functions, yet each is only a front of the All-Gods supporting from within, one flame of the original Godhead. Hence though specific features of each Deity are denoted, yet mention of those of other Deities alongside makes it difficult to determine the sole speciality of each. Thus it is that in certain hymns (e.g. 4.3.1) there is hardly any distinction between Agni and Rudra; similarly between Indra and Rudra elsewhere. Still inspite of the fact that the features of Agni, Indra, the supreme Godhead, are ascribed to Rudra, it is possible to sift certain specific particularities of Rudra. Though the qualities of Rudra come to be described in the Yajur and Atharvana Vedas, here we take into account only the hymns in the Rig Veda. Let us note, in passing, that the number of hymns devoted to each God do not measure his importance. Gods like Surya, Vishnu, Rudra may have fewer hymns, but that does not lessen their eminence. Why then are such a large number of hymns devoted to Indra or Agni? The hymns stress the role of the Deities whose favour is indispensable in the upward path of the ancient Rishis engaged in the inner sacrifice. Neither Vishnu nor Rudra are as relevant in these states of the ascent as Agni or Indra.
To come to the description of Brahman, Rudra and Indra: Brahman creates all by Speech. The creation is a manifestation. Things lost in darkness are brought out into light. He who thus effects the manifestation is Brahma, Brahmanaspati, the creator. He brings out all things from the darkness of Inconscience and gives them life-forms and mental forms.
Rudra forcibly leads this creation upwards. He, as Shiva, puts down all those who arrogantly obstruct his course, punishes them as with a whip, kills the evil opponents with his weapons. Though thus terrible, he is beneficent, compassionate to the diss tressed, effects the auspicious with his healing balm.
Upholding the universe with his three steps, Vishnu creates for Indra wide station amongst us mortals by which we can reach the supreme station above.
Even derivatively, the word Rudra denotes the fierce, terrible. Thy hymns speak of him as the source of life-strengths, father of Rudras, parent of Maruts, as Shiva the benevolent. They speak of his greatness, plentiful progeny, parentage of Maruts and giver of solace. Some hymns laud him as Mrityunjaya, indweller, father of the universe, who spreads felicity among all. The profound Mantra, tryambakam yajāmahe celebrates his power to liberate from death. The later half of the Mantra illustrating the release from bondage contains a truth of direct experience in yoga even of today. It reads, urvārukamiva bandhanāt mệtyor muksiya māmtāt; even as the fruit as it ripens gets loosened from its hard shellcovering, the soul within gets separated from the external body subject to death. So, the Rishi says: release from bondage to death, but not from immortality. This is the basis of the passage in the Katha Upanishad (6.17) which speaks of extracting the soul from the body as the fibre from a blade of grass.
O Soma, immortal, stationed in the highest, cherish thy servitors. At their head, establish them in the centre (within), decorating it. Know these, O Soma.
tryambakam yajāmahe sugandhim puștivardhanam,
urvärukamiva bandhanāt mrtyor mukşiya māmrtāt.
(R.V. 7.59.12)