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[Note: Cf. 艢颈惫补 in the Vedic texts]

In the 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 Lord 艢颈惫补 was elevated to the status of Brahman, by the sage who composed it, after he had a vision of Lord 艢颈惫补 as the Absolute and Supreme Brahman. He is described as the god who wields the power of 尘腻测腻 or delusion by which he controls the world. He is also the indweller (补苍迟补谤腻迟尘补苍) of all. Some basic concepts of 艢补颈惫颈蝉尘 are clearly mentioned in the 鲍辫补苍颈峁�a诲. Another important 鲍辫补苍颈峁�a诲, though belonging to a much later date than the 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 is the Atharva艣ira 鲍辫补苍颈峁�a诲 which mentions the many names of 艢颈惫补 and recommends the performances of certain rituals such as smearing of the ashes to obtain the grace of 艢颈惫补 and achieve liberation from earthly life. B峁沨ajj膩b膩la 鲍辫补苍颈峁�a诲 and Bhasmaj膩b膩la 鲍辫补苍颈峁�a诲 are other minor 艢补颈惫补 鲍辫补苍颈峁�a诲s dealing with some important concepts and aspects of worship of 艢颈惫补.

The other 艢补颈惫补 鲍辫补苍颈峁�a诲s^[1] continue the same thought and identify Rudra with the absolute. He is the lord (pati) of souls (辫补艣耻). There is no real difference between God and soul. The difference is only apparent, brought about by 补惫颈诲测腻. At the onset of knowledge, ignorance disappears, and the individual recognizes his real self as 艢颈惫补. A good part of these 鲍辫补苍颈峁�a诲s is taken up with a detailed description of the visible marks of a 艢补颈惫补, viz., the rosary of 搁耻诲谤腻办峁�a - beads and the sacred ash; the mode of wearing them and the mantras to be used are explained. These external marks are regarded as auxiliaries to the Brahman-intution. They are helpful in the path to perfection.