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In the Pur膩峁噄c literature, the Vedic Rudra merged into a new designation 鈥�艢颈惫补鈥� with his activities. In the 峁歡vedic period, Rudra is said to be a minor god. But in the Yajurvedic, Atharvavedic and the Br膩hma峁噄c age he developed his position. He is mentioned as the lord of beings. In the earlier chapters, it is already discussed that he is the supreme god and his decrees are followed by all the gods and beings. He permeates all directions. In later literature, Rudra earned a new appellation of 艢颈惫补. In the Upani峁�adic literature, this chief god of later Vedic mythology, is depicted as Brahman, Absolute or the Universal soul. The worship of Rudra gradually became less when the post-Br膩hma峁噄cal age of rationalism set in and the system of sacrifice was undermind. But the devotees invented a new name for him and called him 艢颈惫补. In the later period, he is the third of the trinity, viz. 叠谤补丑尘腻, 痴颈峁ａ箛耻 and 艢颈惫补.

In the post-Vedic literature, different features of Rudra created a new conception of a god and gave him a charge of destruction. The characteristic features, which are asserted to Rudra in the Vedic period, are now assigned to 艢颈惫补 in the Pur膩峁噄c literature.

In the Pur膩峁噄c age, the concept of 艢颈惫补 has displayed much change and has developed more. The inner concept of delineating Rudra as 艢颈惫补 is brought to light through a thorough study of this matter. 艢颈惫补 comprises within himself the three aspects of creation, i.e. Sattva, Rajas and Tamas. His 厂腻迟迟惫颈办补 manifestation is 痴颈峁ａ箛耻, 搁腻箩补蝉颈办补 manifestation is 叠谤补丑尘腻 and 罢腻尘补蝉颈办补 is Rudra.^[1]