February, 1921.1] Annual Address. xix 
improving. For the abeyance of the Medical aes was one 
of the principal causes of the loss of members. With these 
few remarks on the Annual Report I now isobed to read my 
Address. 
THE ADDRESS: 
I rise to-day with tremblings and misgivings. I will this 
day speak on a vital question of Indian History, Indian Reli- 
gion and Indian life. The entire Hindu community is interested 
in it and there are speculations towards its solution by scholars 
both ancient and modern; but it is still regarded as mysterious 
and as involved in obscurity. ‘The question is the inclusion of 
Siva in the Hindu Pantheon. That he was not a Vedic Deity 
goes without saying. That he had no share in the sacrifice is 
beyond question. That he got a share in the sacrifice, after a 
severe struggle as SOD by the Daksayafiia and its de- 
eae is certai 
s this Siva ? He is one of the Hindn Trinity. But 
the stubs Tearavinees have their worlds, their palaces, their 
gardens, their attendants, their speamanee their power; Siva 
however has none of these. He has no Loka, no palace, no 
garden. He lives at Kailisa, but he is eS the lord of Kailasa. 
Kubera is the lord. He is a homeless vagabond, living on 
cremation and burial-grounds with no other companion than 
ghosts and goblins and so on. The other members of the 
fied with the Maruts, the storm-gods. They are associates of 
Indra, who loves them as his own children. They are called 
Rudras, because they screech in the atmosphere. In one 
place they are said to be born of Rudra in the singular and 
Prsni, the atmosphere god and the goddess ofearth. But their 
paternity is differently explained in the different parts of the 
Rg-Veda. Their number is given nowhere in the Rg-Veda. 
But in later literature they are said to be an assemblage 
of Eleven Rudras. They have nothing to se with Siva in the 
Rg-Veda. Rudras are fierce but they may be mene and 
when pacified, they can do an immense amount of goo 
