The Rudras Eleven

29SEP

 

Namaste! Thank you for the wonderful note on Dvarapalas. Can I ask you for one more? Could you please give me info – texts, descriptions or images – of 11 forms of Rudra? I am artist, I need to draw and paint them, but I don’t know how they look. Thank you. Atma-RagaDear Atma-Raga, Welcome. Thank you for asking. This again is an interesting question ; and is  a tough one to answer. It needs a rather lengthy explanation.  But at the end, I fear, it might leave you a bit disappointed. There are various versions of the origin of Rudra, etymology of the term, types of Rudras, their names, attributes and their iconographic representations. It is virtually impossible to detail all the versions in a blog. One has therefore, by sheer necessity, to be very selective. That might not please all or answer all questions. Further, the descriptions of the features of the Rudras in various texts are not uniform. And, in many cases they are incomplete too.

In any case, please read on…

 May I suggest you may listen to listen to Rudram while you read?,  You may  Please   select rudra namakam chamakam    by Sri M.N. Venkata Sastry   on  http://www.vedamantram.com/

1. RudraRudra in Vedas1.1. The earliest mentions of Rudra occur in the Rig Veda, where three entire hymns are devoted to him.

Rig Veda mentions a set of thirty-three deities. According to Yaska-charya, the thirty-three gods are divided equally in three different planes of existence namely the celestial plane (dyuloka) the intermediate region (antarikshaloka) and the terrestrial region (bhurloka) each plane having eleven gods.1.2. There is however a slight variation among the different traditions in naming the thirty-three deities.  According to the Shatapatha Brahmana, these thirty-three deities include eight Vasus, eleven Rudras, twelve Adityas, Dyaus, and Prithvi. While, Yaska-charya mentions: eight Vasus, eleven Rudras, twelve Adityas and two Asvinis.1.3. In the Brihadaranyaka Upanishad the Rishi Yajnavalkya at one stage says “The eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapati are the thirty-three gods”.He goes on to explain: Katame rudra iti: “Who are the Rudras?” and says “The ten senses and the mind make eleven. These are the Rudras.””When the senses and the mind leave the body, they make one cry in anguish.” While a person is alive, these eleven: the senses and the mind, subject the individual to their demands, and make him cry in agony if he violates their laws.1.4. In Rig Veda, Rudra is one of the intermediate level gods (antariksha devata) .He is described as fierce, armed with bow and fast-flying arrows

, ‘brilliant shafts which run about the heaven and the earth’ (RV 7.46.3). He is endowed with strong arms, lustrous body decorated with ornaments and having flowing golden hair.Rudra is a divinity of the subtle world, the sphere of space, the mid sphere between the earth and the Sun (Rig Veda 5.3). Rudra is thus a deity of the intermediate stage. He presides over the second ritual of sacrifice, the mid-day offering, the second period of man’s life (say from 24to 50).Rudra is the intermediary between physical elements and the intellect, between the spheres of earth and the Sun. Rudra (the howling one) as a divinity associated with winds represents life-breath (prana-vayu).Rudra is thus the principles of life.Rudra the howler or the red one is the cause of tears, because : ”verily, the vital breaths are the cause of the tears, for on departing they cause everyone to lament in tears” (Chandogya Upanishad 3.16.9).1.5. Rudra is also regarded as the best physician- bhishaja shiromani-Vaidyanatha (RV 2.33.4). He is said to have healing remedies (RV 1.43.4), and thousand medicines (RV 7.46.3).  “Do thou with strengthening balms incite our heroes”. He is asked not to afflict children, men and cattle with disease (RV 7.46.2) and to keep villages free of illness (RV 1.114.1).

1.6. He is “fierce like a formidable wild beast” (RV 2.33.11). He is not purely benefic like other Rig Vedic gods, but he is not malevolent either. Rudra is thus regarded with a kind of cringing fear and respect .He punishes and at the same time he rescues his devotees from trouble. One appeals to “mighty Rudra, the god with braided hair” for mercy and protection (RV 1.114).

1.7. He is also Shiva the auspicious one. He is known for his wealth.  He is also associated with Aditya (sun) and Agni. He is addressed as the thousand-eyed one (saharaksha) holding thunderbolts. He is associated with the dramatic fierceness of the thunderstorm and lightening which strike at men and cattle, but which through the rain brings forth peace and plenty.

He is the father of Maruts the “storm gods”; hence they are called Rudriya. They are the deities who bring havoc, associated with the atmosphere The Maruts (immortals) are described as restless troops of flashy young men, transporting in space the hordes young warriors called maryus (mortals).

Maruts are war-minded close knit bunch of exuberant youth. “They have iron teeth, roam like lions, hold bows and arrows and round projectiles; they speed away in golden chariots drawn by tawny stallions. They dwell in the North.”(RV 1.153.6).Riding on the whirlwinds, singing loudly, they direct the storms. Clad in rain, they spread rain, pushing away storm. When they move the mountains tremble and trees fall (RV 1.39.5; 5.53-54)They are known for moral and heroic deeds. Often brutal, though usually good humoured, they are feared by everyone.

The number of Maruts varies. They are a group of gods, supposed to number usually either eleven or thirty-three. The Rig Veda speaks of them as twenty-one (RV 1.133.6) as twenty-seven or forty-nine (seven groups of seven each) or one hundred and eighty (three times sixty in RV 8.96.8.).

The Rig Veda sings the glory and splendour of the Rudra:

Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the mighty (2.33.03)

To him the strong, great, tawny (Bhabru Varna), fair-complexioned, I utter forth a mighty hymn of praises. We serve the brilliant God with adorations, we glorify, the splendid name of Rudra.(2.33.08)

With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations: The strength of Godhead never departs from Rudra, him who is Sovereign of this world, the mighty.(2.33.09)

Worthy, thou carry thy bow and arrows, worthy, thy many hued and honoured necklaces.

Worthy, thou cut here each fiend to pieces: a mightier than thou there is not, Rudra.(2.33. 10)

Praise him the chariot-borne, the young, the famous, fierce, slaying like a dread beast of the forest (2.33.11).

1.8. In Rig Veda, as it is often said, the term Shiva occurs eighteen times. And, each time it is used as an adjective, an epithet standing for “an auspicious one” (mangalakara) in the sense of being “propitious” or “kind” (10.92.9).Shiva, in Rig Veda, is not the name of any god. It is a quality found in many gods.Rudra, on the other hand, is not merely the proper name of a deity; but it also is one that refers to a collection of Rudras. Even among his collective forms, he has twin aspects: his terrible aspects as well as his benevolent aspects (dve tanu tasya devasya).Rudra is a fierce deity of stormy winds, deafening thunderbolts, devastating floods and raging epidemics. Rudra is also benevolent; he is wealthy; he reassures the frightened ones and cures deceases.Oh, the devoted to the devotees, always travelling in the chariot, ever young, fierce like the lion, vanquisher of the enemies, May the devotees pray to you. May you make us happy. May your armies fight against the enemies and be merciful towards us. There is none that matches him in strength. He is the Ishana the Master of the world; he is the father of worlds (Bhuvanasya pitaram).He commands men and entrusts tasks. He sets things in motion and makes flow like a river. He is medhavi, intelligent and the compassionate one. He is praised as midvah, for his generosity. As he is an auspicious one, he is called Shiva. (RV: 2-33-7; 6-49-10; 7-46-2)Stomam vo adya rudraya shikvase . I  Kshaatadiraya namasa didistana…| Yebhih Shivah svavam yevayabhihi I  Divaha sishakti svayasha nikamabhihi..||  (RV: 10-92-9)It is said, that Rudra’s identification with Shiva came much later; and for the first time in  Svetavatara Upanishad and later in  Yujurveda (Taittariya samhita, 4-5-1 – shatarudriya section). Vajaseniya samhita (3-63) also identified Shiva with Rudra (tam Shiva namasi). Shathapatha Brahmana too said Shiva was known as Bhava, Mahadeva, Sarva, Pashupathi, Ugra and Ishana. Panini (say 4th century BCE) in his Grammar -Astadhyayi (1-49; 3-53; 4-100; 5-3-99) mentions that Rudra was called variously: Mrida, Bhava, Sarva, Grisha, Mahadeva and Trayambaka.

Patanjali (in Mahabashya) also mentions icons of Shiva along with those of Skanda and Visakha. By Patanjali’s time (say 2nd or 3rd century BCE), I reckon,   Shiva as god with his attributes was well established.By the time of the Puranas, Rudra came to be completely equated with Shiva who is one of the Trinity and is represented as the destroyer. Not surprisingly, Rudra is closely associated with the god of death, Yama; with the god of fire, Agni; and with the magical drink, soma. He is also an aspect of Shiva the Lord of the universe, the cosmic dancer, the Supreme yogi and master of all yogis.

1.9. In Rudra Prashna

In the Shata-rudriya, or the hundred names of Rudra, or the famous Namaka hymn of Rudra Prashna found in the Vajasaneyi samhita of Yajurveda:“ Rudra is described as possessing many contradictory attributes; for example, he is a killer and destroyer; he is terrible, fierce ( ugra), inauspicious ; he is a deliverer and saviour; he causes happiness, and prevents disease ; he has a healing and auspicious body (siva tanuh); he is yellow-haired, brown- coloured, copper-coloured, ruddy, tall, dwarfish; he has braided locks (kapardin), wears the sacred thread, and is clothed in a skin ; he is blue-necked and thousand-eyed; he dwells in the mountains, and is the owner of troops (gana-pati) of servants who traverse the earth obeying his orders ; he is ruler and controller of a thousand Rudras who are described as fierce and ill-formed (virupa); he has a hundred bows and a thousand quivers; he is the general of vast armies; he is lord of ghosts, goblins, and spirits; of beasts, horses, and dogs; of trees, shrubs, and plants; he causes the fall of leaves ; he is lord of the Soma-juice; he is patron of thieves and robbers, and is himself present in a thief, robber, and deceiver; he presides over carpenters, chariot-makers, blacksmiths, architects, huntsmen; he is present in towns and houses, in rivers and lakes, in woods and roads, in

clouds and rain, in sunshine and lightning, in wind and storm, in stones, dust, and earth.”– -Monier-Williams (of the Boden Chair of Sanskrit at Oxford University)Rudra is thus all pervading and present in every aspect of creation- moving and non-moving; conscient or sub-conscient. Rudra bestows upon us the magnificence of his nature.

1.10. Origins of Rudra

The myths and legends that allege the origin of the Rudra abound. There are a variety of stories. I do not propose to discuss them here. Suffice it to say, all those legends have in common the Shiva, anger, howling or crying out loud.

1.11. Etymology

The etymology of the word Rudra is interpreted variously; and at times is confusing. Its etymology has taken scholars into all sorts of wild chase.

Rudra in Rig-Veda is a god of the storm, the wind, and the hunt. His distinctive characteristics are his fierce weapons and his medicinal powers. He is the ‘archer’(sarva – sarv – which means ‘to injure’ or ‘to kill’), the ‘bowman’ (dhanvin) armed with fast-flying arrows (ashu – bana-hastha).The name Rudra has been translated as ‘roarer’, ‘howler’, ‘wild one’, ‘the fierce god’ and ‘terrible’. The alternate etymology suggested as derived from the root rud is: ‘to be Red, Brilliant’, ‘to be ruddy’ or ‘to shine’. Rudra is sometimes identified with the god of fire-Agni.Rudra is also used both as a name of Shiva, synonymous with Bhava, Sarva, Ugra and Mahadeva.

Rudra also means ‘Father of the Maruts’(RV 2.33.1); and collectively “the Rudras” is used to mean ‘the sons of Rudra’ or the Maruts.

According to a commentary on  Vishnu Sahasranama (ascribed to Sri Sankara?)  , Rudra means ‘One who makes all beings cry at the time of cosmic dissolution’. Alternatively, Rudra means ‘One who gives speech’. Rudra also means ‘one who drives away sorrows’.In other contexts, Rudra can simply mean ‘the number eleven’.

2. The Rudras Eleven2.1. The Rudras are said to be truly infinite (shatam anantam bhavati, asankhyakam). They are present everywhere, manifest in millions of forms in as many abodes; and influence every aspect of creation (sahasrani sahasrasho ye rudra adhi bhumyam…); and they are there even in the food we eat and drink we consume (ye anneshu vividhyanti prateshu pibato janan...). They are immanent within us. They are the protectors of the beings and the created world; the decay and destruction sets in when they refuse to support. Pray therefore to the Rudras for protection and benevolence; and to alleviate our troubles. (Shata rudriyam- Rudra prashna).2.2. Sri Krishna in Bhagavad-Gita declares, among the eleven Rudras I am Lord Shiva.

The Rudras are however talked in terms of sets of eleven- Ekadasa Rudra, inasmuch as the term Rudra has virtually come to represent ‘the number eleven’. However, each tradition, each text has its own set of eleven Rudras, according to its priorities. Their names and attributes differ from one text to another. There is thus, virtually, a plethora of Rudras. But, each of them represents a certain aspect of Shiva or Rudra.

2.3. The following are some instances of the names of the eleven Rudras according to different authorities:

Shatarudriya hymns celebrates Rudra in his eleven forms as : Aghora (benevolent); Kapardi (with matted hair); Girisha (Lord of mountains) ; Bhima( terrible) ; Nilagriva (blue throated); Trayambaka (three eyed); Sabhapathi (master of the assembly); Ganapathi (leader of the hosts); Senani(commander of forces);  Samkara(doer of good ); and Shambhu (appearing for the welfare of all).

Rudra Prasna (3.5): Bhava; Sharva; Pashupathi; Nilagriva; Shithikanta; Kapardina; Vyupta-kesha; Shasraksha; Shatadhanva; Girisha ; and Shipivista.

Rupa-mandana (a text of Shilpa sastra) : Isana; Tatpurusha; Aghora; Vamadeva; Sadyojatha; Mruthyunjaya; Kiranaksha;Srikanta;Abhirbhudhya;Bahurupa; and Tryamkaka.

Visvakarma Shilpa (a text of Shilpa sastra): Aja; Ekapat; Abhirbudhya; Virupaksha; Revata; Hara; Bahurupa; Tryambaka; Suresvara; Jayanta; and Aparajita.

Amsumad bheda agama ( a text of Shilpa sastra): Mahadeva; Siva; Rudra ;Sankara; Nilalohita; Isana; Vijaya; Bhima; Deva -Deva; Bhava ; and Kapali.

Padma Purana: Rta-dhvaja; Manu; Manyu; Ugra-retas; Mahan; Siva; Bhava; Kala; Mahinasa; Vamadeva; and Dhrta-vrata.

Mahabharata (Adi Parva): Mrigavyadha; Sarpa; Niriti; Ajaikapat ; Abhivardhana ; Pinaki ; Dahana ; Iswara ;Kapali ;Sthanu ;and Bharga.

Valmiki Ramayana (4.43): Aja; Ekapada; Abhirbhudya; Hara; Shambu: Tryambaka; Aparajita; Isana; Tribhuvana; Twasta; and Rudra.

Srimad Bhagavata (3.12.12):Manyu ; Manu; Mahinasa; Mahan; Siva; Rta-dhvaja; Ugra-reta; Bhava; Kala; Vamadeva; and Dhrta-vrata.

Agni Purana (Ch 18) :Aparajita; Hara; Bahurupa; Tryambaka; Vrsakapi; Shambu; Kapardina; Raivata; Mriga vyadha; Sarpa; and Kapali.

And According to Jothish Sastras (Astrology ) : Kapali; Pingala; Bhima;

Virupaksha;Vilohita; Shasta; Ajapada; Abhirbudhnya; Shambu; Chanda ;and Bhava.

These rule the eleven-division chart called Rudramsha, which indicates the struggles and strife’s of the horoscope. There are prayers to appease the specific Rudras.2.4. Corresponding to eleven Rudras, there are eleven consorts for them. They are said to emanate from the feminine half of the Shiva’s body. For instance, Dhi; Vritti; Usana; Uma; Niyuta; Sarpi; Ila; Ambika; Iravathi; Sudha; and Diksha are the eleven Rudranis mentioned in Vishnu purana (1.7).

3. Iconography of the Rudras3.1. The Iconographic details of the Rudras as provided in the various texts are not uniform. And each text follows its own set of eleven Rudras. The treatment of the subject across the text is rather irregular. For instance, some texts (like Rupa mandana) provide details of the features of the Rudras, their ornaments and the weapons they carry. The Visvakarma Shilpa provides details of only the weapons. In most other texts the information provided is incomplete or is meagre.

3.2. But, as a rule, all Rudras are said to possess forms similar to Shiva. They weave their matted hair in the form of a crown, to which a crescent moon is stuck.

Vishnudharmottara, a text dated around 5-6th century, too states that the images of the Rudras should be made as in the form of Mahesvara (Part Three; Ch 72; verses 1-8).It gives elaborate description of how Mahadeva or Mahesvara should be depicted.3.3. Rudra is described sometimes as tawny (bablusha) ruddy complexion. The term also means a bull (as inBhabru-vahana). Rudra is therefore often depicted as riding a bull and carrying a trident or shooting arrows.

3.4. Vishnudharmottara states that Mahadeva should be have a moon like complexion and seated on a bull. Sadyojata (earth), Vamadeva (water), Aghora (fire) and Tatpurusha (wind) should be shown as his four faces; and Isana (sky) should be his fifth face. His four faces should all be looking placid and the fifth one facing south should be fierce wearing a garland of skulls. All four faces with the exception of the north face (Vamadeva two eyed) should be three –eyed. On the crest of the matted locks of the north face should be the crescent moon, and on top of it should be the fifth face .A serpent should serve as his sacred thread. He should be provided ten arms. His right hands carrying rosary, a trident, an arrow, a staff and a lotus. In his left hands a citron, a bow, a mirror, a water-pot and skin roll. 

3.5. The Shilpa text Karanagama prescribes that Rudra should be represented as white complexioned (kailasabha), five- faced, three-eyed, and four-armed carrying rosary and water pot and gesturing boons and protection. He is clad in tiger skin and is decorated with snake ornaments. He wears matted hair with crescent moon in it.

 3.6. Another text Amsumad-bheda-agama states that all Rudras are to be represented as standing in a well balanced posture (samapada-sthanaka) on a lotus pedestal, bedecked with ornaments and flowers; four armed and three eyed; with matted hair done as a crown. They are to be shown as fair complexioned; draped in white garments. They carry in their upper hands battle axes (parashu) in one and black antelope (krshna mriga) in the other. The lower right hand gestures protection (abhaya) and the left bestowing the boon (varada).

3.7. Another Shilpa text –Sanathkumara Samhita (shiva-175-178) provides slightly different iconographic details of Rudra: as having a pearl, moon or jasmine like soothing–bright complexion; four arms; three eyes glowing like embers; and having a coiled mop of hair (jata-makuta) decorated with crescent moon. He is clad in tiger skin and garlands of Arka flowers and snakes. His front two hands bestow blessing (varada) and assurance or protection (abhaya).His upper two hands hold battle axe (parashu) and deer.

The text prescribes that Rudra could be depicted in seated (aasana) or standing (sthanaka) posture. When Rudra is seated he should be made to face East or West. A standing Rudra could however face any direction. The text also cautions that Rudra should never be depicted in lying down (shayana) posture.3.8. Rupa-mandana, Karanagama and other Shipa texts provide totally different iconographic details of the Rudras. For instance:Isana (sun): Five faced; ten armed. Crystal white complexion; matted hair done like a crown with a crescent moon in it; ten arms carrying rosary, trident, skull-cup, goad and gesturing assurance (on the right);gesture of protection;. Skull-cup, book, rope and damaru drum.-(karanagama).

Tatpurusha: Yellow garments; two arms; three eyed; the right holding rosary and the left carrying a fruit (maatulinga)-(Rupamandana)Aghora: Complexion resembling blue-lotus; reddish eyebrows; three eyes of yellow tinge; fierce face with sharp tusks; all ornaments including sacred-thread made of snakes; garland of scorpions; band of skulls (kapala mala) round the matted hair yellow in colour done like a crown; eight arms –the hands on the right holding trident, battle axe, sword and

cudgel; while the left hands hold khatvanga, skull cup, shield and noose.—(Rupamandana)

 

Vamadeva : the body, eyes, garments, ornaments and sacred thread – all done in red; three eyes; broad face; long nose; two

arms carrying sword and shield.—(Rupamandana)

Sadyojatha:   the body, garments, garlands etc are all done in white like jasmine flower, moon or conch. He is joyous and of

handsome appearance. He is three eyed and two armed; the hands gesturing protection and boons; and carrying a book and a

rosary. His crest is adorned by crescent moon.

 

Bahurupi Sadashiva: Five faced each with three eyes; endowed with eighteen arms holding various weapons-axe, bow, arrow,

khatvanga etc; skull-cup, book, rosary, water-pot, lotus, and gesturing assurance and benediction. His five faces glow with

crystal like luster; Vamadeva face has yellow tinge; Aghora face in blue with sharp fierce tusks; Tatpurusha face is red like lotus

with divine grace; Isana face is dark and handsome; and Sadyojatha is clear and bright like a crystal.-

(Rupamandana and Kalika purana).

Mrutyunjaya : fair complexion; tiger-skin garment; garland of skulls; six arms; two hands held on the lap in yoga posture; other

hands carrying trident and rosary (right) and skull-cup and water-pot (kamandalau) in the left.

Kiranaksha: fair complexion; dressed in white; four arms –two gesturing protection and boon and the other holding rosary and a

book.

Srikanta: garments of variegated colour; well decorated with ornaments; handsome face; four arms carrying bow, arrows;

sword and shield.

Virupaksha: has expanded eyes, a bright face, hairs erect, two hands and a yellow beard. His limbs are reddish –dark in colour;

he wears dark garments; holds a majestic staff (death) and is richly ornamented .He rides a camel representing delusion.

Bhima: is shown having a garland of skulls and carrying a khatvanga (skull –staff). He is jackal faced with terrible fangs and

looking angry. He has deep red complexion.

Aja .Ekapada, Revata, Hara, Trayambaka, Suresvara, Jayanta and Aparajita are described with sixteen arms. They hold, in

various combinations, the instruments such as: shula, ankusha, kapala, damaru, sarpa, mrudanga, akshamala, chakra, bana,

dhanus, ketaka, gadha, khatvanga, pattisa, ghanta, shakthi, parashu, kamandalu, tomarara and pattika etc.

[The descriptions given in other texts vary from the above considerably.]

3.8. The other texts like Kalika purana, Padma purana, Vishvakarma samhita, Aparajita puccha, Shilpa rathna,Shiva agama etc

too carry their own descriptions of the Rudras. They vary from each other in regard to details such as the number of faces,

arms, postures, colour and countenance of the faces. It is virtually not possible to list out and illustrate each of those

interpretations. But, all depictions are based in Shiva and his attributes; and are made in the form of Shiva.

3.9. In the popular depictions of the Rudras  all Rudras are made to look like the central figure of Shiva. But, one cannot make

out which are those Rudras, their names or special attributes, because all are made to look alike. That surely is easier but lacks

authenticity.

4. At the end:

4.1 There is no standard set of Rudras. Each school, text or authority identifies its own set of eleven Rudras according to their

priorities. The details of iconography of Rudras vary greatly across the texts and traditions. There is a considerable flexibility in

the choice of the attributes, the physical forms, the postures and the ornaments/weapons.

4.2. It appears, you too may have to select your team of the Rudras Eleven from across the spectrum of Rudras in each

category, according to your preferences. Or you may select a particular text and follow its tradition of depiction.

For that purpose , you might take the aid of books like Siva Kosa (two volumes) and Indian Iconography (three volumes)

authored by Prof SK Ramachandra Rao ; or similar other books , to explore the subject. In case it is possible, you may even

consult Shilpa texts such as; Rupasampada, Karanagama, Shilpa ratna, Vishvakarma Samhita or Aparajita puccha etc. These

texts do provide interesting iconographic details and, at times, illustrations too. I reckon many of the major libraries in the

continent have books on ancient Indian sculpture.

4.3. Else, you may treat this blog as a hint or a place to commence your pursuit; and to improvise your creations based on the

few details given here and in the resources I referred to.

4.4. I am not sure I have been of much help to you. If you have read up to here, I admire your patience.

Thank you for asking. Writing this article has been a sort of education to me. Kindly let me know if I can be of any assistance.

God Bless you.

Warm Regards.

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