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This healing, nurturing, life-enabling aspect emerges in the Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the pacific, as the ultimate recycler and rejuvenator of all existence.and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti.Dualistic Shaiva Agamas which consider soul within each living being and Shiva as two separate realities (dualism, dvaita), are the foundational texts for Shaiva Siddhanta.The Vedic literature refers to a minor atmospheric deity, with fearsome powers called Rudra.The Rigveda, for example, has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text.
The Kaivalya Upanishad similarly, states Paul Deussen – a German Indologist and professor of Philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart.
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Here Rudra-Shiva is identified as the creator of the cosmos and liberator of souls from the birth-rebirth cycle.
The period of 200 BC to 100 AD also marks the beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period.