A.

Rudra
Rudra in Vedas
1.1. The earliest mentions of Rudra occur in the Rig Veda, where three entire hymns are
devoted to him.
It is said that there are as many as seventy-five references to Rudra in the Rig-Veda Samhita.
Most of those occur in the First and the Second Books.
[For details please see Notes below@]
Rudra is a divinity of the mid-sphere
2.1. 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 (antariksha-loka) and the terrestrial region (bhur-loka) each
plane having eleven gods.
There is however a slight variation among the different traditions in naming the thirty-three
most eminent deities (trayastrimsati koti). According to the Shatapatha Brahmana, these thirty-
three deities include eight Vasus, eleven Rudras, twelve Adityas, Dyaus, and Prithvi.
aṣṭau vasavaḥ | ekādaśa rudrā dvādaśā-adityā ime eva dyāvā-pṛthivī
trayastriṃśyau  trayastriṃśadvai devāḥ – Sp.Br.4.5.7.2
While, Yaska-charya mentions: eight Vasus, eleven Rudras, twelve Adityas and two Asvinis.
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”.
aṣṭau vasava ekādaśa rudrā dvādaś-ādityāḥ ta ekatriṃśad aindraś caiva prajāpatiś ca
trayastriṃśāv iti || BrhUp_3,9.2 ||
2.2. In Rig Veda, Rudra is one of the intermediate level gods (antariksha devata). He is a divinity
of the subtle world, the sphere of space, the mid sphere between the spheres of  earth and the
Sun (Rig Veda 5.3).
Yaska also classifies Rudra along with Marutas as the deities of the mid-region (Madhyama-
sthana-devatah)
tata.āgacchati.madhyama.sthānā.devatāḥ.rudraṃś.ca.marutaś.ca / – Nir. 7,23
Rudra (the howling one) as a divinity associated with winds represents life-breath (prana-vayu).
Rudra is thus the principles of life.
Rudra is the intermediary between physical elements and the intellect.
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 24 to 50).
[ Another interesting feature is that in the hymns of the Rig-Veda specially devoted to Rudra
(RV: 1.114  (imā rudrāya tavase); 2.33 (pra jāyemahi rudra prajābhiḥ); and 7.46 (imā rudrāya
sthiradhanvane)  the proper name of Rudra never appears either in the beginning or at  the end of
the Pada  ; but , it is always hidden in the middle , often suggested by its sound -hints.
For example; the hymn 2.33 contains fifteen instances of Rudra ( once in each stanza); but, none at
the beginning or the end of the Pada (line). Let’s say, the first Pada of 2.33.1 commences with the
address Pitar_Marutam (Father of Maruts). In the fourth Pada of the same stanza the name ‘Rudra’ is
hidden between the noun Praja (Praja-yemathi Rudra Praja-bhih) meaning:  ‘ we want to be reborn  Oh
Rudra in our children.’ Similarly, in stanza 2.033. 4a: ma tva Rudra cukrudhamanamobhir ma duÍeuta
vaÍabha ma sahat (Let us not anger thee, O Rudra, with our improper praise …)  is hidden in the
middle. ]
The howler
3.1.Yajnavalkya, in the Brihadaranyaka Upanishad, queries :  Katame  rudra  iti:   “Who are the
Rudras?” ; and , then  goes on to explain “The ten vital energies in the body (Dasame puruse
prana) ;and the Atman make eleven (atma-ekadashah). These are the Rudras.””When the
energies and the soul 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.
katame rudrā iti | Dasame puruse prana atma-ekadashah te yadasmath sariram martyad
utkranta-mantyatha rodhayanti tad yad rodhayanti tasmad Rudra iti – Br.Up: 3.9.4
Chandogya Upanishad also calls Rudra the howler or the red one as  Prana , 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).
Prana vava Rudra ete hidam sarvam rodayanti
*
( Rudra by Pieter Weltevrede)
B.Etymology
4.1. The etymology of the word Rudra is interpreted variously; and at times it is rather
confusing. Its etymology has led the  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’ (ā te pitar marutāṃ – 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’. And , finally Rudra
relieves  one of worldly woes (Kapardin)
There are also other sublime interpretations of the term Rudra.  It is said:
– Rudra is one who dispels (Dravayati)   illusions or maladies (Rujum) through his light (Ru).
– Rudra is one towards whom all the words of praise (Ru) are directed (Draghatau)
– Rudra is one who bestows (Rati dadati) knowledge (Rut) – Rut jnanam rati dadati iti Rudrah
In other contexts, Rudra can simply mean ‘the number eleven’.
C. Rudra in the Rig-Veda Samhita is a highly complex divine character
5.1.  Rudra in the Rig-Veda Samhita is a highly complex divine character with contradictory
qualities; and yet harmonizing within himself all contradictions.
(I) The magnificent verses composed by the Rishi Grisamada (RV. 2.33) hails the merciful
(jalasa) Rudra as the ‘best of all the physicians (bheṣajebhiḥ, bheshaja shiromani ) –
Vaidyanatha (RV 2.33.4).  He is said to possesses healing remedies – jalasa-beshaja (RV
1.43.4); and, thousand medicines and strengthening balms (jálāṣabheṣajam) – (RV 7.46.3). 
His gracious hand bestows health and comfort.
Prayers are submitted to Rudra : “Do thou with strengthening balms incite our heroes”. He is
requested not to afflict children, men and cattle with disease (RV 7.46.2); and , to keep villages
free of illness (RV 1.114.1).
:-  pashunam ma bhermaro mo eshham kinchanamamat ; :-Manastoke tanaye ma na ayushhi
ma no goshhu ma no ashveshhu ririshhah ; :- Aratte goghna utta purushhaghne kshayadviraya
sumnamasme te astu
Rishi Grisamada adores Rudra as the blissful god of all created beings, the mightiest of the
mighty who rests in his own glory. In him, the sovereign (Isana) of this world; the power of
divinity (Asurya) is inherent; and, from him that power never departs. The hymns beseech
Rudra to ‘transport us over miseries to well-being’. He prays to Rudra: ‘As one who finds shade
in blazing sun, may I , unharmed, win the grace of Rudra ‘ (RV.2.33.6)
ghrnī̍va cchā̱yāma̍ra̱pā a̍śī̱ yā vi̍ vāseyaṁ ru̱drasya̍ su̱mnam II 2.33.06 II
Rudra is also Shiva the auspicious one who is easily pleased (Ashutosha) with simple
adulation. He is also Prachetasa (exceedingly wise); Midustama (the highest of all);
and Ishana (the overlord).  Rudra is also Svayambhu (self-generated) – RV.7.84.4 –
and Trayambaka  (three eyed like the Sun or as having three mothers) – RV.7.59.19.  
Rudra 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.
As for the fierce power of the Rudra , all the four hymns mention it; and pray to Rudra not to
inflict his wrath upon the humans and the animals ; and , at other times requesting Rudra to
ward off evil and to provide protection against wicked forces. . In a hymn (7. 46), Rishi Vasistha
admires the wise and compassionate Rudra wielding a firm bow and swift arrows to chasten the
unrighteous. Thus, even while Rudra is ferocious, he acts as the upholder of the moral order ;
and the protector of the good .
 imā rudrāya sthira-dhanvane giraḥ kṣipreṣave devāya svadhāvne |  aṣāḷhāya sahamānāya
vedhase tigm-āyudhāya bharatā śṛṇotu naḥ ||RV_7,046.01 ||
(II). And, Rudra is also “fierce like a formidable wild beast” (RV 2.33.11).     He is associated with
thunderstorm and lightening; traverses everywhere like lightening – arhann idaṃ dayase
viśvam abhvaṃ na vā ojīyo rudra tvad asti . He is fierce  Goghana,  Purushagna  and  Kasyad-
vira – RV. 1.114.10 – (slayer of animals and men; and lord valiant heroes).  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 (kapardin)” for mercy
and protection (RV 1.114).
imā rudrāya tavase kapardine kṣayadvīrāya pra bharāmahe matīḥ |RV_1,114.01|
Rudras as a group
6.1. Rudra is not merely the proper name of a deity; but it also is one that refers to a collection
of Rudras ( Rudra-gana) . And, the Rudra-s as a group also signified a powerful host (Gana) of
destructive deities often associated with storms (Marut). The Rudra-s represented not only the
awesome, destructive fury of the tempest but also the benevolence of fertility, healing and
welfare.
6.2. The  collective form , the Rudra-s , had two aspects; the fierce , terrible aspects(ugra) ; and
the gentle , benevolent aspects (sowmya) – (dve tanu tasya devasya).
Thus, 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.
D. The glory and splendor of the Rudra

7.1. The Rig Veda sings the glory and splendor of the Rudra. The Rig-Veda Samhita has four
hymns (RV.1.43; 1.114; 2.33; and 7.46) comprising 39 verses dedicated to the Rudra.
In the hymns of the Rig-Veda, Rudra  appears in innumerable forms and colors (puru-rupa).
Rudra is depicted as the ever youthful, most powerful, malevolent and terrifying deity , Lord of
thunderstorms and lightning, presiding over the entire existence. Rudra who is endowed with
strong arms, lustrous body decorated with ornaments and having flowing golden hair is said to
be brown or tawny (Bablusha) or blue (Neela) in complexion; shining like sun and glittering like
gold is endowed with sturdy limbs (vajra-bahu), charming lips . And, he is adorned with
beautiful ornaments such as necklaces (nishika) of dazzling brilliance; and is crowned with
mop of braided locks of hair (Kaparin). 

Rudra is described as fierce; armed with the mighty bow (pinaka), and a quiver holding
unending array of arrows and missiles which are terrifyingly swift and penetrating. His fast-
flying arrows, ‘brilliant shafts run about the heaven and the earth’ (RV 7.46.3).
Pinaka the powerful, sturdy bow with a wide span, bending along the course of the Sun , is said
to be  the symbol of Rudra, the Isana (Lord); and,  his supremacy over all others. In the later
texts, Pinaka is also known as Ajagava, the southern part of the Sun’s path. (Ajagava is also
explained as a bow made of the horns of goats.)
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)
7.2. The Rig Veda sings the glory and splendor of the Rudra:
Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the
mighty (2.33.03) – śreṣṭho jātasya rudra śriyāsi tavastamas tavasāṃ vajrabāho |
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) – pra babhrave vṛṣabhāya śvitīce maho mahīṃ suṣṭutim īrayāmi
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) – īśānād asya bhuvanasya bhūrer na vā u yoṣad rudrād asuryam 
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) –
rhann idaṃ dayase viśvam abhvaṃ na vā ojīyo rudra tvad asti
Praise him the chariot-borne, the young, the famous, fierce, slaying like a dread beast of the
forest (2.33.11) –  stuhi śrutaṃ gartasadaṃ yuvānam mṛgaṃ na bhīmam upahatnum ugram
E. Father of the Maruts
8.1. Rudra 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 martyus (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.
8.2. 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 (triḥ ṣaṣṭis – three times
sixty in RV 8.96.8.).
F.Rudra-Shiva
9.01. 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” (śivaḥ svavāṃ – 10.92.9).
Shiva, in Rig Veda, is not the name of any god. It is a quality found in many gods.
9.02. It is said, that Rudra’s identification with Shiva came much later; and for the first time
in  Svetasvatara Upanishad and later in  Yajur Veda (Taittiriya samhita, 4-5-1
– satarudriya section). Vajasaneyi samhita (3-63) also identified Shiva with Rudra (tam Shiva
namasi).
Satapatha Brahmana too said Shiva was known as Bhava, Mahadeva, Sarva, Pashupathi, Ugra
and Ishana.
Panini (say 4th century BCE) in his Grammar- Ashtadhyayi (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.
9.03. Thus ,  an interesting reversal had taken place. Rudra, who  till then  signified a deity,
became an epithet or an aspect of Shiva ; while Siva which term till then meant a benevolent or
gracious virtue became the name of a great deity.
By the time of the Puranas, the aspect of  Rudra had  merged  with Shiva , one of the Grand
Trinity ; and , Rudra  represented  Shiva’s terrific  aspect as the destroyer. Not surprisingly,
Rudra came to be  closely associated with the god of death, Yama; with the god of fire, Agni;
and with the magical drink, soma. At the same time, he was  also an aspect of Shiva the Lord of
the universe, the cosmic dancer, the Supreme yogi and master of all yogis.
G. Legends of Rudra
10.01. 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.
10.02. Rudra who stands for all the intense feelings associated with the entire spectrum of
surging emotions, ranging from piteous wail of the one weeping in excruciating pain to the
terrifying thunder-clap emanating from clashing universes. It appears; Rudra had his origins in
the pre-Vedic distant past lost in the antiquity. It is said;  he forcibly entered into the Vedic fold .
Since then he has been celebrated and as one the fundamental and Supreme deities of the
Vedic lore. In the Agamas of the post Vedic period, we witness the metamorphosis of the Rudra
into benevolent Shiva the auspicious; Mahadeva, the Great Lord; and Parameshwara, the
Supreme Lord of all Universes.
H. Rudra Prashna
11.1. Apart from the 39 verses dedicated to Rudra in the Rig-Veda Samhita, the  highly
celebrated Rudra-adhyaya (the chapter on the Rudra) or the Shata-rudriya  (the hundred names
of Rudra) , or the famous Namaka  hymn of Rudra Prashna  also appears in the  Vajasaneyi
Samhita of  Shukla  Yajurveda  and as also  in the Taittiriya Samhita of Krishna Yajurveda.
The version of Rudra-adhyaya as in the Vajasaneyi Samhita of Shukla Yajurveda (chapter 16)
comprises 66 mantras (here known as kandikas). Many of these kandikas are drawn from Rig-
Veda Samhita. The other version of Rudra-adhyaya appearing in the Taittiriya Samhita of
Krishna Yajurveda (Kanda 4; Praparthaka 5) is more comprehensive having as many as 170
mantras, including the 66 kandikas of the Vajasaneyi Samhita.
11.2.The 170 Taittiriya Rudra mantras are grouped into eleven Anuvakas (sub –sections meant
for recitation) in which all the splendorous aspects of and attributes of Rudra as the Vedic
divinity have been elaborated magnificently. This highly charged, inspired piece of grand poetry
is rendered with great gusto and devotion by the worshippers on all occasions. The style,
diction, rhythm, word structure and the intensity of the Rudra-prasna are truly matchless. It
truly is a grandest ode to the all-powerful Lord of the Universe, the Rudra.
Here, Rudra has been elevated to the height of a sublime Vedic divinity. He is equated with
ancient Vedic gods such as Aditya (sun) and Indra (Sahasraksha); and is celebrated as the
presiding deity of the forest of evergreen trees (kaksanam pati), as the architect of the universe
(stapathi), as also as the commander-in – chief (Senani) of a large army of followers (ganas)
possessing countless number of horses (Asvapathi) , the presiding lord (Sabapathi), the
minister (mantri), the trader (vanija) and the sharp-shooter (krtsna-vit) and so on.
11.3. Rudra is also described through various other terms related to forest-dwellers, hunters
and artisans. Rudra is the a steel–blue (Nilagriva) coloured mountain-dweller (Girisha);
protector of hills (Girisanta); a blacksmith (Karmara)  who crafts  (taksa) bows and
arrows(Dhanvakrt and Isukrt); a hunter (Mrgayu)  with a fearful pack of hounds (Saravani); a
bird-catcher (Punjista) ; and , a potter (Kulala) etc
11.4. Rudra is also addressed through several epithets that are not laudatory; and some of
them are even derogatory. He is called lord of robbers (stayunam pathi), the chief of gang of
thieves (taskaranam pathi), a cat-burglar (stenanam pathi), a marauding butcher (prakrnta)
waiting in the dark shadows holding a deadly chopper, and such many other names.
11.5. Rudra ultimately is the Supreme entity encompassing all forms and colours (Visva-rupa)
of the limitless space and harmonizing within him all the contradictions in whole of existence.
[ It is said; when the name Rudra is invoked in the Svetavatara Upanishad, it is  NOT with the
same sense as in the hymns of the Rig-Veda; rather, Rudra, here, represents the Supreme
Being – both as the personal god (Deva) and as the Lord of all existence (Isha); and, above all,
Rudra stands for the impersonal Absolute Brahman. The Rudra in the Svetavatara Upanishad is
thus not limited or restricted to the sense a deity. And, Rudra as the Supreme Being manifests
in countless forms and is called by multitude of names. In the Advaita outlook of
the Svetavatara Upanishad everything emerges from Rudra (Brahman) , exists in it and merges
back within it.]
11.6. The Sanat-kumara-samhita (7.7) aptly remarks that the ways of the Rudra who is endowed
with inconceivable powers (achintya-bala) and valour are beyond comprehension
(achintyan). The elusive power (Ajnanam) of his Maya cannot fathom either. Rudra is a beloved
of his devotees (bhakthi-vatsalam) and is quickly pleased with devotion (Asuthosha)
Achintya–niyamo Rudro achintya-bala–purushah achintyan cha tad ajnanam na sakyam
bhakthi-vatsalam
11.7. 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)
11.8. 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.
[The Rudra-Prashna is usually recited along with another passage called ‘Chamakam’  (taken from the
Yajurveda -TS 4.5, 4.7) which is composed with words ending with “Cha’ requesting Rudra to grant
many, many things in life and beyond. The Chamakam (Just as the Rudra-Prashna) has also eleven
sections (Anuvak); and, its each Anuvak corresponds to a force of each of  eleven  Rudras.
In the Anukak-s 1 to 10 of the Chamakam, the devotee prays for almost everything needed for human
happiness. And in the 11th Anuvak of Chamakam  the devotee prays for the desired things not
specifically but in the sequence of numbers, first in terms of odd numbers from 1 to 33 and later in
multiples of 4 from 4 to 48, as follows:
      “Eka cha me, thisrascha may, pancha cha may, sapta cha may, Ekadasa cha may, trayodasa cha
may, panchadasa cha may, saptadasa cha may, Navadasa cha may, ek trimshatis cha may,
trayovimshatis cha may, Panchavimshatis cha may, saptavimshatis cha may, navavimshatis cha may,
Ekatrimshatis cha may, trayatrimshatis cha may, panchatrimshatis cha may, Chatasras cha may,
ashtou cha may, dwadasa cha may, shodasa cha may, Vimsatis cha may, chaturvimshatis cha may,
ashtavimshatis cha may, Dwathrimashatis cha may, shatstrimshas cha may, chatvarimshas cha may,
Chatuschatvarimshas cha may, ashtachatvarimshas cha may”
This means:
“Let these be granted to me. One, three, five, seven, nine, eleven, thirteen, seventeen, nineteen,
twenty one, twenty three, twenty five, twenty seven, twenty nine, thirty one and thirty three as also four,
eight, twelve, sixteen, twenty, twenty four, twenty eight, thirty two, thirty six, forty, forty four and forty
eight – to ensure food and its production, its continuity, and the urge to enjoy, the origin of all
productions, the sun, the heaven, the head of all, the infinite, the all-pervading like the sky, time and
the like present at the end of total consummation exists at the end of it on the earth as universal form,
the Antaryami the immortal, the inner ruler of everything, the Omni present and Omni potent”.
The sequence of odd and even numbers carry many interpretations.
Some have tried to present these numbers in graphic form. The entire square is divided in to 16 small
squares and 64 triangles. If the entire square is folded in the Middle, both sides are symmetric; that is
the place where the number 33 crossed the Middle of the square.  Each small square is symmetric
with crossed lines forming triangles.                                       
Even Numbers are 4,8,12,16,20,24,28,32,36,40,44,and 48. Each number explains the number of
cumulative triangles in each square.– http://chamakamgeometry.blogspot.in/
[For more please check
http://creative.sulekha.com/the-rudram-chamakam-an-original-explanation_473528_blog
http://cincinnatitemple.com/articles/SriRudram.pdf
https://sites.google.com/site/mathematicsmiscellany/mathematics-in-chamakam ]
***
The recitation of eleven sections of Rudra-Prashna followed by eleven section of Chamakam is called
Nyasam. This is the normal or the general mode of recitation of these passages.
There are other peculiar and complicated patterns of the recitation of Rudra-Prashna and the
Chamakam.
:- Rudra-Ekadashi – the Rudra-Prashna is recited 11 times. At the end of each recitation one Anuvak
of Chamakam is recited. (That is Rudram 11 times and Chamakam once)
:-  Laghurudram – The Rudra -Ekadashi is repeated 11 times (that is the Rudra-prashna is recited
11×11 = 121 times  ); and , Chamakam is recited 11 times
: – Maharudram – The Laghurudram is recited 11 times – that is, 11X11X11  =  1331 times ; and
Chamakam is recited 11×11  = 121 times
: Then there is the Atirudram – 11 Maharudram-s are recited (that is, Rudram is recited 11X11X11X11
=  14641 times); and, Chamakam is recited 11X11X11 =  1331 times.]
I. The Rudras Eleven
12.1. 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).
12.2. 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.
12.3. 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.
12.4. 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).

J. Iconography of the Rudras

13. 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.
13.2. 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.
13.3. Rudra is described sometimes as tawny (bablusha) ruddy complexion. The term also
means a bull (as in Bhabru-vahana). Rudra is therefore often depicted as riding a bull and
carrying a trident or shooting arrows.

13.4. 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. 

13.5. 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.
  
13.6. 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).

13.7. 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.
13.8. 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.]
13.9. 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.
13.10. 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.

K.  At the end:

14.1 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.
14.2. 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.
14.3. 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.
14.4. 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.
[ Notes @ :
It is said that there are as many as seventy-five references to Rudra in the Rig-Veda Samhita. Most of
those occur in the First and the Second and Books; and some in the Seventh Book. The following are
some instances
RV 1.43 Rishi: kaṇva ghaura; Devatā: Rudra, 3 Rudra, Mitrāvaruṇā ,  7-9, Soma; Chandas:
Gāyatrī, 9 Anuṣṭup
: – What could we sing to Rudra, strong, most bounteous, excellently wise, that shall be dearest to his
heart? –  kád rudrā ya prácetase mīḷhúṣṭamāya távyase vocéma śáṃtamaṃ hṛdé– ( RV 1.043.01)
:- May that  Aditi may grant the grace of Rudra to our folk, our kin, our cattle and our progeny –  yáthā
no áditiḥ kárat páśve , nŕ̥bhyo yáthā gáve yáthā tokā ya rudríyam –  (RV 1.043.02 )
:- May that Mitra ,  that Varuna,and  that Rudra  remember us-  yáthā no mitró váruṇo yáthā rudráś
cíketati yáthā víśve sajóṣasaḥ– (RV 1.043.03)
:- To Rudra Lord of sacrifice, of hymns and balmy medicines, we pray for joy ,  health and strength-
gāthápatim medhápatiṃ rudráṃ jálāṣabheṣajam tác chaṃyóḥ sumnám īmahe – (RV 1.043.04)
:- He (Rudra)  shines in splendour like the Sun, refulgent as bright gold . he is   the best among the
gods – yáḥ śukrá iva sū riyo híraṇyam iva rócate śréṣṭho devānãṃ vásuḥ – ( RV1.043.05)
:- May He  (Rudra) grant health to our steeds;  well-being to our rams and ewes; as also  to our  men,
women, and to young ones – śáṃ naḥ karati árvate sugám meṣā ya meṣíye nŕ̥ bhyo nā ribhiyo gáve –
(RV 1.043.06)
[kad rudrāya pracetase mīḷhuṣṭamāya tavyase | vocema śantamaṃ hṛde ||
 yathā no aditiḥ karat paśve nṛbhyo yathā gave | yathā tokāya rudriyam ||
 yathā no mitro varuṇo yathā rudraś ciketati | yathā viśve sajoṣasaḥ ||
gāthapatim medhapatiṃ rudraṃ jalāṣabheṣajam | tac chaṃyoḥ sumnam īmahe ||
 yaḥ śukra iva sūryo hiraṇyam iva rocate | śreṣṭho devānāṃ vasuḥ ||
śaṃ naḥ karaty arvate sugam meṣāya meṣye |nṛbhyo nāribhyo gave ||
 asme soma śriyam adhi ni dhehi śatasya nṛṇām | mahi śravas tuvinṛmṇam ||
 mā naḥ somaparibādho mārātayo juhuranta |  ā na indo vāje bhaja ||
 yās te prajā amṛtasya parasmin dhāmann ṛtasya | mūrdhā nābhā soma vena ābhūṣantīḥ soma vedaḥ
||]
RV 1.114 Rishi: kutsa āṅgirasa; Devatā: Rudra; Chandas: Jagatī, 10-11 Triṣṭup
: – To him, the mighty Rudra, the Lord of heroes , adorned with with the braided hair , we submit  our
songs of praise- imā́ rudrā́ ya taváse kapardíne kṣayádvīrāya prá bharāmahe matī́ ḥ yáthā śám ásad
dvipáde cátuṣpade víśvam puṣṭáṃ grā́ me asmínn anāturám – ( RV 1.114.01)
: – Be gracious unto us, O Rudra, bring us joy: May we enjoy that O Rudra, under you leadership
– mṛḻā́ no rudra utá no máyas kr̥ dhi;  kṣayádvīrāya námasā vidhema te yác cháṃ ca yóś ca mánur
āyejé pitā́ ; tád aśyāma táva rudra práṇītiṣu –(RV 1.114.02)
: – O Bounteous One, O Rudra, Ruler of valiant men.,  come to our families, bless them bliss: aśyā́ ma
te sumatíṃ devayajyáyā kṣayádvīrasya táva rudra mīVhuvaḥ  (RV 1.114.03 )
:- Rudra, of Flaming Power, May he throw far away from us, the wrath of gods.   what we seek of him is
sublime thoughts-  vayáṃ rudaráṃ yajñasā́ dhaṃ vaṅkúṃ kavím ávase ní hvayāmahe – (RV 1.114.04)
:- Father of Maruts, the sweetest of all; O Immortal, Amṛta, grant us the mortal enjoyment ; be soft to
us; to our offspring and our future generations,  – idám pitré marútām ucyate vácaḥ svādóḥ svā́ dīyo
rudarā́ ya várdhanam –  (RV 1.114.06)
: –  O Rudra, harm not , either great or small of us, harm not the growing boy, harm not the full−grown
man. Slay not a sire among us, slay no mother here, and to our own dear bodies, Rudra, do not harm
– mā́ no mahā́ ntam utá mā́ no arbhakám mā́ na úkṣantam utá mā́ na ukṣitám – ( 1.114.07)
: – Harm us not, Rudra, harm not our progeny; harm us not in the living, nor in cows or steeds, Slay not
our heroes in the fury of thy wrath. Bringing oblations evermore we call to thee – mā́ nas toké tánaye
mā́ na āyaú mā́ no góṣu mā́ no áśveṣu rīriṣaḥ– (RV 1.114.08)
: – We, seeking help, have spoken and adored him.  May Rudra, hear our prayers – ávocāma námo
asmā avasyávaḥ śr̥ṇótu no hávaṃ rudró marútvān – (RV 1.114.11)
[ imā rudrāya tavase kapardine kṣayadvīrāya pra bharāmahe matīḥ |
yathā śam asad dvipade catuṣpade viśvam puṣṭaṃ grāme asminn anāturam ||
 mṛḷā no rudrota no mayas kṛdhi kṣayadvīrāya namasā vidhema te |
 yac chaṃ ca yoś ca manur āyeje pitā tad aśyāma tava rudra praṇītiṣu ||
 aśyāma te sumatiṃ devayajyayā kṣayadvīrasya tava rudra mīḍhvaḥ |
 sumnāyann id viśo asmākam ā carāriṣṭavīrā juhavāma te haviḥ ||
 tveṣaṃ vayaṃ rudraṃ yajñasādhaṃ vaṅkuṃ kavim avase ni hvayāmahe |
āre asmad daivyaṃ heḷo asyatu sumatim id vayam asyā vṛṇīmahe ||
 divo varāham aruṣaṃ kapardinaṃ tveṣaṃ rūpaṃ namasā ni hvayāmahe |
 haste bibhrad bheṣajā vāryāṇi śarma varma cchardir asmabhyaṃ yaṃsat ||
 idam pitre marutām ucyate vacaḥ svādoḥ svādīyo rudrāya vardhanam |
 rāsvā ca no amṛta martabhojanaṃ tmane tokāya tanayāya mṛḷa 
mā no mahāntam uta mā no arbhakam mā na ukṣantam uta mā na ukṣitam |
mā no vadhīḥ pitaram mota mātaram mā naḥ priyās tanvo rudra rīriṣaḥ ||
 mā nas toke tanaye mā na āyau mā no goṣu mā no aśveṣu rīriṣaḥ 
 vīrān mā no rudra bhāmito vadhīr haviṣmantaḥ sadam it tvā havāmahe ||
 upa te stomān paśupā ivākaraṃ rāsvā pitar marutāṃ sumnam asme |
bhadrā hi te sumatir mṛḷayattamāthā vayam ava it te vṛṇīmahe 
āre te goghnam uta pūruṣaghnaṃ kṣayadvīra sumnam asme te astu |
mṛḷā ca no adhi ca brūhi devādhā ca naḥ śarma yaccha dvibarhāḥ ||
 avocāma namo asmā avasyavaḥ śṛṇotu no havaṃ rudro marutvān |
tan no mitro varuṇo māmahantām aditiḥ sindhuḥ pṛthivī uta dyauḥ ||]
RV 2. 33. Rishi: Gṛishmada (Aṅgirasa Saunahotra paścād) , Bhārgava śaunaka; Devatā: Rudra;
Chandas: Triṣṭup; Anuvāka IV
: – Father of Maruts , let thy bliss approach us – ā ́ te pitar marutāṃ sumnám etu , prá jāyemahi rudara
prajā́ bhiḥ – (RV 2.033.01)
: – O Rudra, with your most benignant means of healing, may I enjoy hundred winters –  tvādattebhiḥ
śaṃtamebhiḥ bheṣajebhiḥ,], śatam himā āśīya –  (RV 2.033.02)
: – You are, O Rudra, the best in glory, the best of all who are born here in the body, you are the
strongest – śréṣṭho jātásya rudara śriyā́ si tavástamas tavásāṃ vajrabāho párṣi ṇaḥ pārám áṃhasaḥ
suastí víśvā abhī́ tī rápaso yuyodhi – (2.033.03)
:- Let us not anger thee, O Rudra, with our improper praise; the strongest among gods let’s not
displease you with mingled invocations. You are indeed the best of the physicians . Heal our heroes
– mā́ tvā rudra cukrudhāmā námobhirhih,  mā́ dúṣṭutī , vṛṣabha,  mā́ sáhūtī ún no vīrā́ m̐ arpaya
bheṣajébhir bhiṣáktamaṃ tvā bhiṣájāṃ śṛṇomi – (RV 2.033.04)
:-   May I with my invocations  win that Rudra’s favour who is adorned with gifts and
invocations. hávīmabhir hávate yó havírbhir áva stómebhī rudaráṃ diṣīya – 2.033.05
:- As he who finds a shade in hot sun  may I, uninjured,  win the protection and  bliss of Rudra- ā
vivāseyam rudrasya sumnam, ; ghṛṇīva chāyām arapā aśīya (RV 2.033.06)
:- Where is that compassionate  hand of yours, O Rudra, which heals, delights; showers benifits and
dispels sins ; have mercy upon me – yo asti bheṣajo jalāṣaḥ? kúva syá te rudara mr̥ ̄ ḷayā́ kur hásto yó
ásti bheṣajó jálāṣaḥ – (RV 2.033.07)
: – To him the strong, great, the cherisher (of all), tawny, fair−complexioned, I utter forth a mighty hymn
of praises. The Flaming One we sing your glorious name and pray earnestly- prá babhráve vr̥ṣabhā́ ya
śvitīcé mahó mahī́ṃ suṣṭutím īrayāmi namasyā́ kalmalīkínaṃ námobhir gṛṇīmási tveṣáṃ rudrásya
nā́ ma (RV 2.033.08)
:- the , the Supreme Ruler , the strong-limbed  lord of this world , the One with infinite forms, of  fierce
golden red  complexion who has decorated himself with bright gold ornaments – sthirébhir áṅgaiḥ
pururū́ pa ugró babhrúḥ śukrébhiḥ pipiśe híraṇyaiḥ ī ́ śānād asyá bhúvanasya bhū́ rer ná vā́ u yoṣad
rudarā́ d asuryàm- (RV 2.033.09)
: – Nothing is stronger than you, , O Rudra- ná vā́ ójīyo rudara tvád asti  (RV2.033.10)
:- O Rudra, praised, be gracious to the singer. Let thy hosts spare us and smite down another.  mr̥̄ḷā́
jaritré rudara stávāno anyáṃ te asmán ní vapantu sénāḥ (RV 2.033.11)
:- To you Rudra  I have surrendered myself, just as a boy  approaches  his respected father . The Lord
of all existence, I beseech you ! Please bestow upon us the cure to our ills– kumāráś cit pitáraṃ
vándamānam práti nānāma rudaropayántam bhū́ rer dātā́ raṃ sátpatiṃ gr̥ṇīṣe stutás tuvám bheṣajā́
rāsi asmé  – (RV2.033.12)
 :- I crave from Rudra his  pure and luminous curing powers , for our gain and welfare – yā́ vo bheṣajā́
marutaḥ śúcīni yā́ śáṃtamā vŕ̥ṣaṇo yā́ mayobhú yā́ ni mánur ávr̥ṇītā pitā́ nas tā́ śáṃ ca yóś ca
rudarásya vaśmi – (RV2.033.13)
: – May the flaming darts of Rudra be diverted away from us- pari ṇo hetī rudrasya vṛjyāḥ! pári ṇo hetī́
rudarásya vr̥jyāḥ – (RV 2.033.14)
: – Rudra, listen to our invocation. Loud may we speak, with heroes, in assembly-  havanaśrún no
rudarehá bodhi br̥hád vadema vidáthe suvī́ rāḥ  (RV 2.033.15)
[ā te pitar marutāṃ sumnam etu mā naḥ sūryasya saṃdṛśo yuyothāḥ 
abhi no vīro arvati kṣameta pra jāyemahi rudra prajābhiḥ ||
tvādattebhī rudra śantamebhiḥ śataṃ himā aśīya bheṣajebhiḥ |
vy asmad dveṣo vitaraṃ vy aṃho vy amīvāś cātayasvā viṣūcīḥ ||
śreṣṭho jātasya rudra śriyāsi tavastamas tavasāṃ vajrabāho 
parṣi ṇaḥ pāram aṃhasaḥ svasti viśvā abhītī rapaso yuyodhi 
mā tvā rudra cukrudhāmā namobhir mā duṣṭutī vṛṣabha mā sahūtī |
un no vīrāṃ arpaya bheṣajebhir bhiṣaktamaṃ tvā bhiṣajāṃ śṛṇomi 
havīmabhir havate yo havirbhir ava stomebhī rudraṃ diṣīya 
ṛdūdaraḥ suhavo mā no asyai babhruḥ suśipro rīradhan manāyai ||
un mā mamanda vṛṣabho marutvān tvakṣīyasā vayasā nādhamānam |
ghṛṇīva cchāyām arapā aśīyā vivāseyaṃ rudrasya sumnam 
kva sya te rudra mṛḷayākur hasto yo asti bheṣajo jalāṣaḥ |
apabhartā rapaso daivyasyābhī nu mā vṛṣabha cakṣamīthāḥ 
pra babhrave vṛṣabhāya śvitīce maho mahīṃ suṣṭutim īrayāmi |
namasyā kalmalīkinaṃ namobhir gṛṇīmasi tveṣaṃ rudrasya nāma 
sthirebhir aṅgaiḥ pururūpa ugro babhruḥ śukrebhiḥ pipiśe hiraṇyaiḥ 
īśānād asya bhuvanasya bhūrer na vā u yoṣad rudrād asuryam ||
arhan bibharṣi sāyakāni dhanvārhan niṣkaṃ yajataṃ viśvarūpam |
arhann idaṃ dayase viśvam abhvaṃ na vā ojīyo rudra tvad asti ||
 stuhi śrutaṃ gartasadaṃ yuvānam mṛgaṃ na bhīmam upahatnum ugram mṛḷā jaritre rudra stavāno
‘nyaṃ te asman ni vapantu senāḥ 
kumāraś cit pitaraṃ vandamānam prati nānāma rudropayantam |
bhūrer dātāraṃ satpatiṃ gṛṇīṣe stutas tvam bheṣajā rāsy asme ||
yā vo bheṣajā marutaḥ śucīni yā śantamā vṛṣaṇo yā mayobhu |
 yāni manur avṛṇītā pitā nas tā śaṃ ca yoś ca rudrasya vaśmi 
pari ṇo hetī rudrasya vṛjyāḥ pari tveṣasya durmatir mahī gāt 
ava sthirā maghavadbhyas tanuṣva mīḍhvas tokāya tanayāya mṛḷa 
 evā babhro vṛṣabha cekitāna yathā deva na hṛṇīṣe na haṃsi 
 havanaśrun no rudreha bodhi bṛhad vadema vidathe suvīrāḥ]
RV.7.46 Riṣi: vasiṣṭha maitrāvaruṇi; Devatā: viṣṇu; Chandas: triṣṭup
:-We sing to the glory of Rudra the sovereign Lord wielding a firm and strong bow discharging swiftly-
flying shafts – mā rudrāya  sthiradhanvane  ghiraḥ  kṣipreṣav e devāya svadhāvne (RV 7.46.1)
:-The Wise, the Conqueror whom none may overcome, armed with sharp-pointed weapons: may he
hear our call – aṣāḷhāya sahamānāya vedhase tighmāyudhāya bharatā śṛṇotu naḥ ( RV.7.46.2)
:-O Rudra, Come willingly to our doors that gladly welcome thee, and heal all sickness, Rudra., in our
family  – avannavantīrupa no duraścarānamīvo rudra jāsu no bhava – (RV .7.46.4)
:-Thou, very gracious God, hast thousand medicines: inflict no evil on our sons or progeny – sahasraṃ
te svapivāta bheṣajā mā nastokeṣutanayeṣu rīriṣah  (RV 7.46.6)
:-Slay us not, nor abandon us, O Rudra, let not thy noose, when thou art angry, seize us  – mā no
vadhī rudra mā parā dā mā te bhūma prasitau hīḷitasya – (RV.7.46.7)
:-Give us trimmed grass and fame among the living. Preserve us evermore, ye Gods, with blessing – ā
no bhaja barhiṣi jīvaśaṃse yūyaṃ pāta  (RV.7.4.8)
imā rudrāya sthiradhanvane giraḥ kṣipreṣave devāya svadhāvne |
aṣāḷhāya sahamānāya vedhase tigmāyudhāya bharatā śṛṇotu naḥ 
sa hi kṣayeṇa kṣamyasya janmanaḥ sāmrājyena divyasya cetati 
avann avantīr upa no duraś carānamīvo rudra jāsu no bhava ||
Ryā te didyud avasṛṣṭā divas pari kṣmayā carati pari sā vṛṇaktu naḥ 
sahasraṃ te svapivāta bheṣajā mā nas tokeṣu tanayeṣu rīriṣaḥ 
mā no vadhī rudra mā parā dā mā te bhūma prasitau hīḷitasya |
ā no bhaja barhiṣi jīvaśaṃse yūyam pāta svastibhiḥ sadā naḥ ||]
[Source: Hymns to Rudra- Vedic Studies- Vladimir Iatsenko and Nishtha
http://www.ipi.org.in/texts/vladimir/vladimirclassfiles/ ]
Rudra Avatar of Lord Shiva is a well-known form
of Shiva in Hindu Dharma. He is often
associated with a mighty hurricane. Rudra
literally means a tempest and is the term
used by many as the other name of the entity
Shiva, his most violent and furious form to be
specific. He is one of the three celestial beings
believed to have created the universe.

Art by
Prathamesh Tondwalkar on saatchiart.com
Hindu scriptures like Vishnu Purana, Matsya Purana, and Bhagavad Gita use the
word Rudra to coin the eleven forms of Shiva (Ekadasha-Rudras), brought to life
to end the cruelty and tyranny of rakshasas on earth and heaven. Different
scriptures have different origin stories of these Rudras.
Based on the narrative mentioned in one of such scriptures – Shiva Purana’s,
Chapter 3 Shatrudra Samhita’s, Section 17 – The Origin of the Eleven Rudras.
Here is,

The origin of the Rudras according to Shiva Purana

Back in the days when Gods walked freely between the Heaven and the earth;
when deities fought for justice and light, Indra, the god of thunder, ruled the deities
in a city called Amrawati Puri. In one such battle, the rakshasas were able to
defeat Indra and his army of gods and they forced Gods to flee from the city. The
deities were full of fear and out of despair, they went to Maharishi Kashyap’s
Ashram (a residence, also functioning as school). He happened to be the father of
Indra.
In the meeting, the King of Gods, now dethroned, told the entire story to his
father. Kashyap was furious at the deeds of the rakshasas. Maharishi was known
for his supreme knowledge and his ability to meditate. Thus, He consoled the god
and promised that he would find a solution to the problem.

Maharishi set off to Kashipuri with the motive to meditate and seek an audience
with the celestial entity Shiva himself. After reaching Kashipuri, he established a
Shiva-Linga (a cylindrical shaped shrine representing Shiva) and started to
meditate in its presence, by chanting his name. After meditating for quite some
time, Shiva appeared in front of him. He seemed impressed by Kashyap’s
meditation and asked the Maharishi to make a wish.

Kashyap remembered the dire condition of the gods. He then told Shiva that the
rakshasas had defeated the gods, and had taken over the city of Amrawati Puri.
He asked Shiva to be born as his son, to offer justice to the gods and take the place
in the city as their protector. Shiva granted his wish by uttering the words,
“Tathastu!” (So be it). In ecstasy, Kashyap showed his piety to the entity, and he
disappeared.
Maharishi returned to his ashram and explained the entire incident to the gods.
They were pleased to hear everything. In time, Kashyap impregnated his wife,
Surabhi, who then gave birth to 11 sons. These were the forms of the celestial
entity Shiva and were known as Rudras. With their birth, the entire world,
including the gods, Kashyap and his wife were pleased.

Source

The names of the 11 Rudras

1. Kapali
2. Pingal
3. Bheem
4. Virupaksha
5. Vilohit
6. Shastra
7. Ajapaad
8. Ahirbudhnya
9. Shambhu
 10. Chand
11. Bhav

Recommended -  9 Most famous aspects of Lord Shiva that are known yet

These 11 Rudras, meant for the protection of gods, were skilled in combat and
warfare. They decimated the rakshasa and re-enthroned Indra as the rightful King
of the Gods, and the city of Amrawati Puri. Ever since they were permanently
positioned in the city to protect it from such rakshasas and aid the gods in their
fight against the evil and darkness.

Rudras in other Scriptures

In Matsya Puran, the Rudras were the children of Kashyap and Surabhi, like Shiva
Puran. However, different names for the Rudras have been used. The 11 Rudras as
per this text are Nirriti, Shambhu, Aparajita, Mrigavyadha, Kapardi, Dahana,
Khara, Ahirabradhya, Kapali, Pingala and Senani.
In Vishnu Purana, quite contradictorily, the Rudras aren’t associated with Shiva,
but Brahma (one of the three celestial entities believed to have created the
universe). They’re said to have been created out of the rage of Brahma. The names
of the Rudras according to this scripture were Manyu, Manu, Mahmasa, Mahan,
Siva, Rtudhvaja, Ugraretas, Bhava, Kama, Vamadeva and Dhrtavrata.
Like any other deity or characters from an epic or ancient story, there exists
ambiguity regarding the origin, names, and functions of these Rudras. However,
it cannot be denied that they were fierce warriors forged to protect the Earth and
the Gods and bring peace to the whole existence.

Lord Shiva Avatars

Lord Shiva is considered as the supreme God in the Hinduism. For setting up an ideal work on the
earth in front of his creatures, he had taken variety of the avatars and incarnations. Some of his
avatars are related to protecting his devotees from the devils and proud Gods as well. However,
five avatars of all his incarnations are hideously important as well as assumed to be the most
valuable and effective for his devotees. The most important five incarnations are: Tatpurush,
Namadeva, Aghoresh, Sadhojat and Ishan.

1) Tatpurush

Tatpurush is the most popular third incarnation of the Lord Shiva which was manifested in the
21st Kalpa of the planet known as Peetavasa. It was appeared by the prayer of the Lord Brahma.

2) Naamdeva:
During the 20th Kalpa known as the Rakta, Lord Brahma got his complexion changed to a red.
Another entity was appeared from him of the red complexion, which was name by him as a
Namadeva. It is considered as the Naamdeva was also the incarnation of Lord Shiva.

3) Aghoresh

In the Shiva Kalpa (after the Peetavasa Kalp), an entity of black color complexion was appeared by
the Lord Brahma when he was in deep meditation state. Lord Brahma named that entity as Aghor
Shiva and considered as another form of Lord Shiva.

4) Sadhojat

During the 19th Kalpa known as Shweta Lohit, there appeared an entity by the Lord Brahma while
he was meditating, which was named by him as Sadhojat. It is considered that this form of the Lord
Shiva was the first incarnation. Four disciples of the Sadhojat were appeared by his own body
named Nandan, Vishwanandan, Sunand and Upanandan.

5) ISHAN

In the Vishwaroop Kalpa, Ishan form of the Lord Shiva and Saraswati were manifested. Four divine
entities like Mundi, Shikhandi, Caste and Ardhamundi were manifested from the Ishan Shiva. Lord
Brahma was blessed by all of them for the creation facility.

Eight Idols of the Lord Shiva:

There are eight idols of the Lord Shiva which includes Ugra, Sharva, Bhava, Rudra, Bheema,
Pashupati, Ishan and Mahadeva. Ten fastidious incarnations of the God Shiva known as Dash
Avatar and 10 incarnations of the Mata Sakti known as the Dash Mahavidya. Describing concerning
to the 10 incarnations and their corresponding power (Shakti), the first incarnation of Lord Shiva
was the Mahakal and Shakti was Mahakali. Second incarnation of both of them was Tar and
Tara. Third incarnation of both of them was Bhuvaneshwar and Bhuvaneshwari. Fourth incarnation
was Shodash and Shodashi or Shri. Fifth incarnation was Bhairav and Bhairavi. The sixth incarnation
was Chhinamastak and Chhinamasta. Seventh incarnation was Dhoomvan and Dhoomvati. The
eighth incarnation was Baglamukh and Baglamukhi. The ninth incarnation was Matang and Matangi.
Tenth incarnation was Kamal and Kamala.

11 Rudra Avatars
Lord Shiva took birth on the earth as the eleven Rudras from the Kashyap wife’s (Surabhi) womb.
These forms of the eleven Rudras are associated with the battles with demons in the past in order
to save the people and Gods. Following are the name of eleven Rudras:

1) Kapali 2) Pingal 3) Bheem 4) Virupaksha 5) Vilohit 6) Shastra 7) Ajapaad 8) Ahirbudhnya 9)

Shambhu 10) Chand and 11) Bhav.
Incarnations of Lord Shiva
Apart from all the above incarnations of the Lord Shiva, he had taken some other incarnations
which are described as below:

1. Ardhnaarishwar Avatar: Ardhnaarishwar form of the Lord Shiva includes half body of Lord Shiva
and other half of the Mata Parvati. This form is very calm and peaceful, provides blessings to the
devotees.

2. Nandi Avatar: Lord Shiva had taken lots of avatars on the earth according to the requirement for
their devotees. Nandi avatar is one of all the avatars.

3. Sharabh Avatar: This form of the Lord Shiva was the 6th avatar of him.

4. Grihpati Avatar: Grihpati avatar of the Lord Shiva was the 7th avatar of him.

5. Neel Kanth Avatar: Neel Kanth avatar is also a main form of him. Once there was arisen a lot of
Vish from the churning of the ocean. Lord Shiva had drunk all the Vish to prevent his beautiful
world from the bad effects of Vish. Mata Parvati had stopped the Vish to fall below the neck by
putting her palm on his neck. So, this form of him is known as the Neel kanth avatar.

6. Rishi Durvasha Avatar: It is considered as this avatar of the Lord is the main avatar. He has taken
this avatar on the earth to maintain the discipline of the universe.

7. Mahesh Avatar: Mahesh avatar is also a peaceful form of the Lord Shiva which blesses his
devotees.

8. Hanuman Avatar: hanuman avatar is considered as the supreme avatar of him. Lord Shiva has
taken this avatar during the time Lord Rama to present a good example of the Lord and Bhakt in
front of the people.

9. Brishabh Avatar: Brishabh avatar is the very significant form of the God Shiva.

10. Piplaad Avatar: Lord Shiva helps their devotees to get free from the Shani Dosha in this form. It
is considered as the name of this avatar was given by the Lord Brahma.

11. Vaishyanath Avatar: This is the main avatar of the Lord Shiva to his devotees.

13. Yatinath Avatar: Yatinath avatar of the God Shiva represents a peaceful form of him to his
devotees.

14. Krishna Darshan Avatar: Lord Shiva, in this form had represented the significance of the yagya
and important religious rituals in Hinduism.

15. Awdhuteshwar Avatar: In this form Lord Shiva had crushed the ego of proud Indra.

16. Bhichhuwarya Avatar: In this form, Lord Shiva protects his all creatures from any difficulty.
17. Sureshwar Avatar: This form of Lord Shiva represents the love and care of him towards his
devotees.

18. Bramhchari Avatar: Lord Shiva had taken this avatar to test the Mata Parvati. When Sati rebirth
on the earth to the Himalaya’s house as his daughter, Parvati and started worshipping the God
Shiva to marry him.

19. Sunatnartak Avatar: Lord Shiva had taken this form to ask the hand of Parvati from her father,
Himalaya.

20. Saddhu Avatar: Lord Shiva had taken Sadhu avatar many times according to the need of his
devotees.

21. Vibhuashwathama Avatar: Lord Shiva had taken this avatar in the Mahabharat as Ashwatthama
(son Dronacharya).

22. Kiraat Avatar: Lord Shiva, in this form had taken the test of Arjuna.

23. Veerbhadra Avatar: This avatar was taken by the Lord Shiva after the sacrifice of the Sati into
the Daksha’s yagya. This form of the Lord Shiva was very terrible, face was full of angry, hair
opened, indicated his love and care towards his wife.

24. Bhairav Avatar: Lord Shiva has taken Bhairav avatar to protect the Sati pindas. After the death
of Sati into the yagya of Daksha, Lord Shiva was wandering all over the world by taking the Sati
body. Lord Vishnu had cut the body of Sati into many pieces (52) by his wheel. Those pieces were
fallen on the earth. So to protect those Sati pindas from the devils, Lord Shiva had taken the
Bhairav avatar.

25. Allama Prabhu: This is one of the incarnations of the Lord Shiva. This form was involved with
the Kalyanapuri revolution where Bijala Raja was slain.

26. Khandoba: This is another incarnation of the Lord Shiva having horse as his vehicle and loaded
with the sword, trident, bowl and trident
 1/11

1
1. Shambu - Nandeeshwar Incarnation of Bhagwan Shambu
1. The One who has created Brahma, Vishnu, Mahesh, deities, demons all the gods , I offer my salutations to worshipful
Bhagwan Shambu
 2/11

2
2. Pinaki - Birth of Shiva from Shuchimati’s womb
2. Pinaki - Birth of Shiva from Shuchimati’s womb in the form of Grahaspati: The one who rides the chariot of forgiveness
coordinated by Bharmasutra and holds the four Vedas, I offer my worship to Bhagwan Pinaki
 3/11

3
3. Girish - Durvasa Incarnation of Shiva
3. Let Bhagwan Girisha who sits on the middle of manimandapa on the highest peak of Kailash and is dear to Girija provide
us with happiness
 4/11

4
4. Sthanu - Shiva’s Pipplad Incarnation
4. The one who provides pleasure to Parvati who is seated on his left side, the One who is worshipped by all Gods, I offer
my salutations to Bhagwan Sthanu
 5/11

5
5. Bharg - Yatinath and Hansa Incarnations of Shivji
5. May the one whose head is adorned with moon and matted tresses, who has three eyes and is resplendent with the sacred
ashes and drives the fear away, find abode in our heart forever
 6/11

6
6. Sadashiv - Krishna Darshan manifestation of Lord Shivji
6. The one who creates all the world in the form of Brahma , sustains in the form of Vishnu and finally destroys them in
Rudra, let that Bhagwan Sadashiv be my ultimate goal.
 7/11

7
7. Shiva - Adhuteshwar form of Lord Shiva
7. The one who is expounded by Gayatri , has his abode in Onkar, I offer my salutations to such a Shiva who is the source of
all well being and virtue.
 8/11

8
8. Hara - Bhikshuvaryavtar form of Shivji
8. The one who adorns himself with snakes and before him all fall below. I offer my salutations to the Pinkapani Hara.
 9/11

9
9. Sharva - Sureshwavatar form of Shiva
9. The one who is the killer of Tripura, the demolisher of Yama’s pride, carries a sword and has sharp teeth, may Bhagwan
Sharva give us bliss.
 10/11

10
10. Kapali - Guise of Kirat
10. The destroyer of Daksha Yagna and is endowed with lotus like angry face and is bearer of trident , may Bhagwan Kapali
bless us with happiness day and night
 11/11

11
11. Bhava - Shivji as Hanuman
11. The one whose feet are worshipped by yogindra and who is beyond contradictions, who provides shelter to his devotees
and created the Vedas. I surrender myself unto Bhagwan Bhava

होम » न्यूज » धर्म NEWS
ये हैं भगवान शिव के 11 रुद्र रूप, पज
ू ा करने से परू ी होती है मनोकामना

मान्यता है कि भगवान शिव को खश

ु करने के लिए सोमवार को सुबह उठकर स्नान करके भगवान शिव की आराधना
करनी चाहिए.

भगवान शिव (Lord Shiva) सष्टि

ृ के संहारक हैं. उनके संहारक स्वरूप को रुद्र (Rudra) कहा
गया है . रुद्र के 11 रूप की कथा वेदों-पुराणों में वर्णित है .

भगवान शिव की सच्चे मन से पूजा की जाए तो सारे कष्टों (Pains) से मुक्ति मिलती है और सभी मनोकामना पूरी
होती है . शिव सदा अपने भक्तों पर कृपा बरसाते हैं. मान्यता है कि भगवान शिव को खुश करने के लिए सोमवार को
सुबह उठकर स्नान करके भगवान शिव की आराधना करनी चाहिए. ऐसी मान्यता है कि इस दिन सच्चे मन से भोले
भगवान की पूजा करने से सभी मनोकामनाएं पूरी होती हैं. भगवान शिव को स्वयंभू कहा जाता है जिसका अर्थ है कि
वह अजन्मा हैं. वह ना आदि हैं और ना अंत. भोलेनाथ को अजन्मा और अविनाशी कहा जाता है . भगवान शिव सष्टि
ृ
के संहारक हैं. उनके संहारक स्वरूप को रुद्र कहा गया है . रुद्र के 11 रूप की कथा वेदों-पुराणों में वर्णित है . आइए
आपको बताते हैं भगवान शिव के रुद्र रूपों के बारे में .

शम्भु
ब्रह्मविष्णुमहे शानदे वदानवराक्षसाः ।
यस्मात ्‌प्रजज्ञिरे दे वास्तं शम्भुं प्रणमाम्यहम ्‌॥
पिनाकी
क्षमारथसमारूढ़ं ब्रह्मसूत्रसमन्वितम ्‌।
चतुर्वेदै श्च सहितं पिनाकिनमहं भजे ॥
गिरीश
कैलासशिखरप्रोद्यन्मणिमण्डपमध्यमगः ।
गिरिशो गिरिजाप्राणवल्लभोऽस्तु सदामुदे ॥
स्थाणु
वामांगकृतसंवेशगिरिकन्यासुखावहम ्‌।
स्थाणुं नमामि शिरसा सर्वदे वनमस्कृतम ्‌॥
भर्ग
चंद्रावतंसो जटिलस्रिणेत्रोभस्मपांडरः ।
हृदयस्थः सदाभूयाद् भर्गो भयविनाशनः ॥
भव
योगीन्द्रनुतपादाब्जं द्वंद्वातीतं जनाश्रयम ्‌।
वेदान्तकृतसंचारं भवं तं शरणं भजे ॥
सदाशिव
ब्रह्मा भूत्वासज
ृ ंल्लोकं विष्णुर्भूत्वाथ पालयन ्‌।
रुद्रो भूत्वाहरन्नंते गतिर्मेऽस्तु सदाशिवः ॥
शिव
गायत्री प्रतिपाद्यायाप्योंकारकृतसद्मने ।
कल्याणगुणधाम्नेऽस्तु शिवाय विहितानतिः ॥
हर
आशीविषाहार कृते दे वौघप्रणतांघ्रये ।
पिनाकांकितहस्ताय हरायास्तु नमस्कृतः ॥
शर्व
तिसण
ृ ां च परु ां हन्ता कृतांतमदभंजनः ।
खड्गपाणिस्तीक्ष्णदं ष्ट्रः शर्वाख्योऽस्तु मद
ु े मम ॥
कपाली

दक्षाध्वरध्वंसकरः कोपयुक्तमुखाम्बुजः ।
शल
ू पाणिः सख
ु ायास्तु कपाली मे ह्यहर्निशम ्‌॥

Avatars of Lord Shiva: 35 incarnations and 11 Rudra Avatars

Lord Shiva is Supreme God.
Everything is made by them. They always do welfare of devotee.

Lord Shiva appear on earth in Saakar form.

Today I write about different avatars of Lord Shiva. Also I describe various forms of Shiva,
list of Avatars and some rare stories with Rudra Avatar. It is from shatarudra Samhita of
Shiv Mahapuran.

Here is all incarnations I will explain,

 Brahmchari Avatar
 Sunatnartaka avatar
 Vishnubhakta Brahmin Avatar
 Avatar of Nandi
 Rudra Avatar - 11 forms
 Jyotirlinga Avatars - 12 Shivlingam Avatars
 Shree Hanuman: Known as 11th Rudra Avatar
 Eight murthis Avatar - 8 form in Universe
 Virabhadra Avatar
 Incarnation of Avadhuteshwar
 Sharabha Avatar
 Durvasa Avatar
 Ashwatthama Avatar
 Ardhanarishwar Avatar
 Sureshwar Avatar
 Kirat Avatar
 Bhairav Avatar
 Piplaad avatar

Before we see Brahmchari Avatar, let's first see why Lord Shiva need to take it...

Shiva Parvati Story and three Avatars

Parvati born in home of Himalay as second Avatar after Devi Sati.

Once Naarad come and tell Himalay about husband of Parvati in future. He say
characteristics of them. By listening, Mena and Himalay become sad because they not
know reality.

Mena and Himalaya interpret in wrong way, they think that future husband of Parvati stay
in cremation, having ash on body, without patents.

But Parvati know, they are Lord Shiva. She know the real form of them.
She want them as Husband and it is only her wish.

After she go to place where Lord Shiva meditate. 

Parvati serve to Shiva everyday, she bring flowers and worship them.

Once Parvati bring flowers. At that time, kamadeva appear and shoot arrow to Shiva. Lord
Shiva know it, they become angry.

By their third eyes, kamadeva destroyed. His Rati request Shiva to get back her husband.
They say that in Dwapar Yuga, he will born as son of Krishna who is "Pradumna". At that
time you will meet him.

After Shiva goes but Parvati not able to please them. So she decide to leave home and
penance for Mahadev to please them.

Brahmcharya Avatar

After Devi Parvati do Tapascharya to get them her Husband. For testing devotion, Lord
Shiva first send Saptarshi (seven sages). They say different things about God Shiva and
tell that Shri Vishnu may be better option for her to marry.

But Devi Parvati has strong devotion toward Mahadev, she say no to Saptarshi. As Lord
Shiva see her dedication, they further want to test.

So they take Avatar of Brahmchari, go to place of Parvati's Tapascharya.

When Parvati see him, she give resepect and ask the reason to come.

Brahmchari says that he is Brahmin and stay in Forest.

He ask to Parvati, what is reason behind this tapascharya?

Parvati explain her wish to marry Lord Shiva.

Brahmchari describe Shiva's imperfections/fault and say that he will not perfect for you.
Parvati become angry, she says, one should kill a person who insult Lord Shiva. If he is
Brahmin then one should go away from place.

She further say to Brahmchari, You say that you know about Mahadev but in reality you
don't know anything. Mahadev is infinite who is reason for everything.

Parvati then say to her friends to go away from this place or else Brahmin may say
something again.

As she going to leave, Lord Shiva appear in real form, A form in which Parvati remember
them, because she pass in exam.

Mahadev accept her wish and become husband of her.

For asking hand of Parvati, they took Avatar of Sunatnartaka.

Sunatnartaka Avatar

As Lord Shiva granted wish, they took this Avatar.

When Parvati go to palace, one time Lord Shiva come at Himalaya. They are Sunatnartaka
means one who is great Dancer.

Lord Shiva dance in this Avatar toward Himalaya.

Himalaya impressed so much that he say to ask anything from him.

Sunatnartaka ask Hand of Parvati.

King Himalaya become angry as he not know real form of dancer. He give order to make
Dancer as prisnor.

At that time, he see various Devtas, Vishnu in Sunartaka and God Shiva disappeared.

By this event, Himalaya understand reality of Shiva and agree to give hand of Parvati to
Shiva.

Vishnubhakta Brahmin Avatar

As Himalay see Lord Shiva's reality, he become devotional. His devotion toward Shiva
increase day by day. He do great Bhakti of Mahadev.

By devotion of him, Devtas worry.

Himalay have two form:

1. Steady form as a mountain

2. Human form as King

By true devotion of him, he may attain Moksha and Holy mountain go away from Earth.

So, Devtas ask Lord Shiva to solve Problem.

Lord Shiva take a form of Vishnu Bhakta Brahmin and go to palace of Himalay. Brahmin
say bad qualities about Shiva, explain that Parvati is not perfect for Lord Shiva.

Himalay and his wife Mena confused by Brahmin's words. 

After Mena becomes angry and denied to give Parvati. But by Sages explain her reality,
and Mena agrees. After Marriage of Aadishakti Parvati and God Shiva auspiciously
completed.

Now, let's see about Nandi Avatar,

Nandi

In every Shiva Temple, Nandi is worshipped. He is one Avatar of Shiva and Pooja may
considered as incomplete if someone not worship Nandi.

History of Nandi's birth is:

Shilad Rishi want a son who not born from womb which very difficult to get. He first do
tapascharya of Indra. When Indra pleased, he ask boon for such son but Indra say that he
doesn't have power for it. Only Lord Shiva can give you Ayonij son.

After Sage Shilad do Tapascharya of Mahadev. When Lord Shiva pleased on him he ask
boon for Ayonij son. Shiva fulfill his wish and on one day, Shiva appears as a Avatar of
Nandi.

At first time, Nandi is like Mahadev, Snake on through, Moon on hair, Trishula on hand.

After they become baby. Shilad take care of him. Nandi forget memory that he is Avatar of
Shiva.

Nandi is very intelligent. He learn all Vedas at small age. His knowledge is so great that his
spiritual teachers also wonder on his abilities. Time passed.

One day Mitra and Varuna sage come. They says, Nandi have total lifespan of eight years.
Shilad can't believe that his son will die son. By listening it, he cry and become sad. He fall
on Earth. People of neighborhood come and pray for him.

After knowing about age, Nandi do Parikrama of father and go for Tapascharya. He
remembers Shiva as one who have three eyes, who have ten hand, who have five heads.

He always meditate Shiva and chant Rudradhyaya. By true devotion of him, Lord Shiva
give darshana.

Lord Shiva say that they send those two Sage. You are my form. So you don't need to
worry about dieing.

After saying Shiva touch Nandi by hand.

Shiva give boon to Nandi that he become immortal and he never face old age problem. His
father and friends are also become Akshaya. He become one Ganas of Lord Rudra.

Rudra Avatars - 11 form of Shiva

Once Devtas loss again demons, they need protection. So, they went to house of father
Kashyap. Devtas describes situations and the problem of demons, request any solution.

Father Kashyap think:

One who solve this probem is only Lord Shiva, only they can protect my sons from attacks.

Therefore Sage Kashyap do hard Tapascharya of God Shiva.

When they pleased, Kashyap ask boon as Lord Shiva in form of his son. Lord Shiva
granted wish. After some months, wife of Kashyap Surabhi give birth to 11 Rudra who are
avatars of Lord Shiva. Names of them are:

Rudra Avatars name

Some images of Rudra Avatars. Click on photo to zoom.

Shiv Mahapuran say that Rudra Avatars are still on all place.

Heaven are protected by them and Devtas become fearlessness.

List of 12 Jyotirling avatars

Twelve Jyotirlingas are incarnation of Shiva which are remover of sins by remembering. In
many situations Lord Shiva comes on earth to save devotees and fulfill wishes.

1. Somnath
2. Malikarjun
3. Mahakaleshwar
4. Omkareshwar and Mamaleshwaram
5. Vedyanaath
6. Bhim Shankar
7. Rameshwar
8. Nageshwar
9. Vishweshwar
10. Trayambakam
11. Kedarnath
12. Dhushmeshwar

In Dhushmeshwar Avatar, Shiva save their devotee dhusma from insult of village people
and give her son back.

One who remember this 12 forms in morning and evening, he will free from all sins.

Also see: Qualities of Shiva

Lord Hanuman - 11th Rudra Avatar

As Shiv Puran says, Hanuman is considered as 11th Rudra Avatar of Mahadev. Bhagwan
Hanuman born by Anjani.

Lord Hanuman is Brahmchari. Only goal of their life is Shri Ram. In their heart Sita and
Ramchandra stay. They are great and dear to Rama.

One who pray to Shri Rama, are dear to Hanuman and they protect him from every
problem or any dangers. Many temples of Lord Hanuman are in kaliyuga and they still
worshipped by devotee. One who is devotee of Shiva, should worship them.

Eight murti of Shiva

Whole universe is one form of Shiva. God Shiva stay in air, fire by their idols. Everything
made from eight fundamental things as per Vedas.
In first adhyaya of Shatarudra Samhita, Eight forms/idols are explained which is also
considered as incarnation.

It is as follow:

Eight forms

It show form of following:

 Earth
 Water
 Fire
 Air
 Space
 Kshetragya
 Sun
 Moon
Virabhadra Avatar -
Story of Goddess Sati, Sati's disappearance from Earth and destroying
Yagya of Daksha

Before we see this form, first let's see story of Goddess Sati.

Once Sati Devi become wife of Shiva. After some time, Sati and Lord Shiva go into Forest.
They see Shri Ram and Lakshamana where Shri Rama crying because Devi Sita
kidnapped by Ravana.

Lord Shiva become very happy by seeing Prabhu Rama and bow to them.

Devi Sati surprised to see this. She says, You are God for all animals and Devtas. Why
you bow to one person who cry?

Lord Shankar says, Shri Rama is one Avatar of Vishnu. I accept them as my God. They
are here and all you see is divine play of them.

Devi Sati not satisfied still. She want to test Shri Ram. She take Avatar of Mother Sita and
go near to Shri Ram.

Rama says, Mother, Why you come here? Where is Lord Shiva? What is reason to come
in Forest?

Sati come in real form. She say Rama about whole story and reason to become Sita.

After Sati goes where Lord Shiva wait her. Shiva ask, What happen there?

But Devi Sati lie.

As Mahadev know everything, they know she lie. Mahadev reject Sati as wife mentally.

After Long time passed.

Daksha Prajapati organize Yagya. He invite all Devtas, Sages and everyone except Lord
Shiva and Sati.

When Chandra and Rohini pass over Kailash, Sati ask them about place where they goes.
They say Yagya of Daksha.

Sati thinks, why my father not invited me and Shiva? Maybe he forget? Or what is reason?
She ask Mahadev.

Shiva say event happened long time ago by which Daksha hates Shiva and say Sati to not
go to Yagya.

But still Sati want to go there and after Shiva give permission.

Sati goes to there and meet her mother. She see big Yagya happen and all Devtas are
there. She then ask her father about reason for not inviting.

But Daksha insult Lord Shiva.

Sati become angry because she can't listen anything wrong about her God.

She leave her body, her body is only there but soul go away.

Everyone become sad, no one know why this happen. Mahadev also know about death
and they angry on Daksha. Mahadev send Ganas, and create one of their Avatar by hair,
the Virabhadra Avatar.

Virabhadra go at place of Daksha. Army of Ganas are with him.

He kill many people or cut parts of body who become part in insult of Shiva.

Virabhadra kill Dikpal named "Ishaan". He cut both hands of Agni Deva and make tongue
puter of mouth. He broke teeth of Pusha.

He cut throat of Daksha, head and other body become different part. After he put head of
Daksha in fire and Prajapati Daksha have body except head.

At that time Brahma bow to him, request not to angry.

From prayer and request, Virabhadra become silent. After sometimes Lord Shiva comes
there and give life to everyone who die. They put head of goat on Daksha's body, everyone
who loss part of body get it again.

Sati become Parvati in next birth and marry again with Lord Shiva.
 Shiva and Parvati

Avadhuteshwar avatar

Indra's ego increase day by day. To teach him lesson and protect him from harmful effect
of ego, Shiva appears in this Avatar.

Sharabha Avatar - To realize Lord Nrisimha to original form

Once Hiranyakshipu try to kill Vishnu Bhakta Prahlad. He says, you can't chant name of
Vishnu. I am superior and great.

But still Prahlad pray with true heart. Devotion of him is such that any method of killing not
work. Even if it snake, fire or fall from mountain. By Vishnu's name he saved from all
dangers.

One day Hiranyakshipu roped Prahlad to hot colomn. Prahlad have complete faith in God
Vishnu. God care for him and they appear from hot column as Nrisimha Avatar.

Hiranyakshipu have boon such as he can't die on day or night, he can't die by man, Devtas
or any animals, he can't die by any type of Weapons.
But Nrisimha is not man or animal, they are made from half body of man and half of Lion.
They appear in evening which is not a day or night. They break all boons which save
Hiranyakshipu from death.

Bhagwan save their great devotee and kill Hiranyakshipu.

After killing demon, anger of Nrisimha stay. Brahma and other Gods pray but still they are
angry.

Brahma and Devtas request Shiva to stop them. Shiva first send Virabhadra make them
silent but they are so angry that can't listen to Virabhadra

To save world from anger, Lord Shiva take Sharabha Avatar. They stop Nrisimha and
realize them as they are Vishnu Avatar.

In Shiva Purana and Ling Purana, this story mentioned. It is say that Animal named
"Sharabha" are still found in Himalaya.

Durvasa Avatar -
Story of testing great devotees

Once Sage Atri have no son. So they pray to Lord Shiva and do Tapascharya. By his
devotion, all three God pleased, Brahma, Vishnu and Mahesh. They give boon to Sage
that they will born as a son of him.

Ansha of Brahma born as moon (Chandra).

Ansha of Vishnu born as Datatreya and ansha of Shiva is Durvasha.

Durvasa is sage who become angry to test devotee and to do welfare of world.

Once he test devotion of King Ambarish.

In Ekadashi, he come to palace of Ambarish. Because it is day of Ekadashi, Ambarish

have fast. He have to drink water before next day. But Durvasa go to river for bath and to
test him, not return from there. Time is passed. Ambarish worries because in Ekadashi he
have to fulfill requirement of Vrata he can't because Sage not return and time of this day
will pass. To not break Vrata, he take small amount of Water.

Sage Durvasa also come after sometime. He knows that Ambarish drink water. So Rishi
become angry.
At that time Sudarshana chakra appear, try to kill Durvasha. But as he is Avatar of Shiva,
celestial announcement happen which say Ambarish to stop Sudarshana chakra, else it
can be harmful for you.

Ambarish is great Vishnu Devotee, he pray to Vishnu.

Chakra stop. Ambarish pass in test of Durvasa and Sage give them blessing.

They also test Shri Ram in one situation.

When time pass and Shri Rama have time to move from Earth, Lord Yama come.

Yama is in form of Sage. He say Rama to discuss something in house and say that if
anyone enter house then you must kill him. Shri Ram agree.

Rama make Lakshamana a guard and tell that no one should enter.

After they are in house and Lakshamana become Gatekeeper.

To test Shri Rama, Durvasa comes there. Sage say Lakshamana to enter him in house.
But as he know promise, he say no. Rishi become angry. So he go into house and send
message of Durvasa to Ramchandra.

As per promise, Rama leave his brother.

Rama pass in exam, Durvasa impress on him and give blessing.

In one event, Draupadi help Durvasha. Sage give her a blessing from she received cloth
in Mahabharat.

Also Rishi test devotion of Krishna. Lord Krishna pass on test where they take a place of
horse in chariot.

Ashwatthama Avatar

Drauna get son as Ashwatthama after blessing from Shiva. By him true devotion toward
Shiva, Lord Shiva appear in home of Drauna as Avatar.
 Blessing of Shiva

Drauna get son as Ashwatthama after blessing from Shiva. By him true devotion toward
Shiva, Lord Shiva appear in home of Drauna as Avatar.

Ashwatthama never die and they take part in battle of Mahabharata.

Ardhanarishwara Avatar

Lord Shiva take this Avatar as a form where Shiva and Shakti are one.

When Brahma can't create world which progress automatically then Shiva appears in this
form.
Ardhanarishwar give power to Brahma to make a world continue to grow. After Manu and
Satarupa appear. Sons of them born as time pass and world grow.

Sureshwar Avatar - Upamanyu Devotion story

To test devotion of Upamanyu, Lord Shiva take Avatar of Indra which known as Sureshwar
Avatar.

Once Upamanyu is child. He want milk but his family is too poor that mother can't give milk.
His mother give liquid of white color which seem as milk. When Upamanyu taste it, he
know that it is different. He ask mother a reason.

Mother give answer as they are poor and have not money to buy anything.

Upamanyu ask solution to become rich. His mother says, Only Lord Shiva can give us
richness. Only Shiva can fulfill your wishes. Mahadev is creator of world. So pray to them.

Upamanyu want to solve and he ask mother to give him permission for Tapascharya. She
give permission.

Upamanyu go to Forest and pray Shiva with dedication. He meditate Shiva even it is
winter, summer or monsoon.
Day and night are equal for him, he continues to pray Shiva. Devotion of him is so powerful
that Lord Shiva and Parvati know about him from Kailasa and want to give Darshana. But
before, they want to test him.

So, Lord Shiva become Indra as Sureshwar Avatar. Where Upamanyu do tapasya, they
come. First Upamanyu bow to them. He ask, Who are you? What is reason to come here?

Sureshwar reply, I am Indra, King of heaven. I have all power but to whom you pray?

He says  I pray to Lord Shiva and do Yagya for them.

Indra says, You not need to pray Shiva. You should pray me as I have all power. I will fulfill
your wishes.

Upamanyu become angry and say Indra to go away from there else he throw ash of yagya
from anyone can die.

But still Indra continue to say bad thing of Shiva.

Upamanyu become very angry. He give last chance but still Indra continue. So he throw
ash.

As he throw, Nandi catch it in between. Lord Shiva and Parvati appear there.

They give boon that he get enormous amount of wealth. He get sea of milk, fruits and
butter. He become immortal. Geezerhood never come in life. He become famous and
whatever he think will become true.

Devi Parvati accept him as Son and give important place in Ganas.

After in Dwapar Yuga, Krishna meet Upamanyu and make him a spiritual teacher. Lord
Krishna do Tapascharya of 16 month of Shiva where Upamanyu teach them procedure of
worship and give spiritual knowledge.

Kirat Avatar - Story of Arjuna and Shiva fight

Once Arjuna need Pasupashastra to win battle. 

Krishna give him advice to do Tapasya of Lord Shiva. He do Tapasya in Forest. He pray to
Shiva so much that Shiva want to give him Darshana and weapon. To test him, they take
Avatar of Kirat.

When Arjuna do Tapasya, Mook demon try to attack. Arjuna attack by arrow but at same
time Kirat Avatar also attack. Demon die. Arjuna believe that he kill Demon.

Kitar come and say that Mook die is because of him. But Arjuna not agree. Arjun give him
warning and tell to go away but Kirat stay there.

As conservation continue, they are going to fight. When Arjuna is about to start fight, he
pray to God Shiva and close eyes. He see presence of Lord Shiva.

Shiva appears in original form, give Darshana in real form to him.

Mahadev give him Pashupatashtra and blessings by he win fight again major warriors.

Bhairav Avatar - Lingodbhav Story and Shiva-Vishnu relationship

Once for some reason, there is controversy between Vishnu and Brahma. They are going
to fight with each. At the moment, Shivlingam appear which seem to infinite at both ends,
for upper end and lower. Brahma and Vishnu see this column of fire and they ask each
other that what is this? Why it appears? Where is end of fire column?

To find end, Brahma go to upper side and Vishnu go to downside. 

After thousands of years, they can't find end. Vishnu return and say "Neti Neti" means it
have no end.

Brahma also can't find upper side from column start but he see flower of Ketaki fall
down. He ask to Ketaki, From when you fall and where is this fire column start? 

Ketaki says, I fall from too long time but it seem no starting.

Brahma want to return but without finding starting, they feel insult against Vishnu. So they
ask Ketaki to witness in lie when they say Vishnu that they find starting. Ketaki agree. After
both return.

Vishnu say truth that they can't find downside. But Brahma lie and say that they find end
and for witness they say Ketaki saw me. Ketaki also lie and say that Brahma speak truth.

As here harm of Dharma, Mahadev appears.

They create Bhairav who is also one Avatar of them.

Brahma have five heads. One head who speak lie is cutted by Bhairav.

Lord Shiva say that because Brahma lie, they never worshipped.

Brahma pray and request forgiveness, so Shiva say that there is one Temple where they
worshipped.

Shiva also say Ketaki that he will never worshipped in Shiva Temple. I deny you.

Ketaki say that If you can't accept me then my life fail. Please give me forgiveness.

By prayer Lord Shankar pleased and say, I will accept you when Parvati give Ketaki to
Shivlingam on day of Kevadatrija. You will worshipped on one day of year.

Bhairav have sin of Brahmahatya by cutting fifth head. One women appear who is
Brahmahatya and follow them. Bhairav go almost everywhere but he can't get rid of her.
When Bhairav reach Kashi, suddenly she disappeared. After Bhairav stay in Kashi and
fulfill wishes of devotee.

After giving forgiveness to Ketaki, Shiva says, Vishnu you are great. You speak truth and
follow Dharma. Even at time of Bhairav cut head, you save him from cutting further more
heads. You have great quality. I impressed on you and you are equal to me. 

Lord Shiva not satisfied by making them equal and say that I accept you as God. You are
my God.

And as per Shiva Purana, Shiva accept Vishnu as their God from that time.

Lord Shiva says, There is no difference between me and Vishnu. Devotee who insult
Vishnu will fall in hell.
Lord Vishnu also says, My devotee who insult God Shiva will go to hell. Devotee who pray
to Shiva are also dear to me.

So, never think wrong about Shri Vishnu because they are great devotee of Shiva.

After Lord Shiva worship to Vishnu. Vishnu is God of Shiva and Shiva is God of Vishnu.
They both are same and one can't differentiate them.

Piplaad Avatar - Deat of Dadhichi and birth of Piplaad avatar

Dadhichi Muni have bone of Vajra. Once Devtas can't win Demons by any other weapons.
They Go to Dadhichi and ask for their bone. Sage Dadhichi give it and disappeared from
Earth.

Wife of Dadhichi want to go with husband. She try to kill herself but one Rishi stop her.
Rishi says, "You have son in womb. So as per Veda's order, you can't die now."

But still she want to die. She go to Sacred fig. In Sanskrit, Sacred fig is called as Pipal tree.
She cut her womb and one baby born and it is one Avatar of Shiva. Because he born
under tree of Pipal, his name is "Piplaad".

Conclusion

Lord Shiva have countless avatars which not possible to describe by anyone. There is
many more avatars which Mahadev have taken, and as name of one samhita of Shiva
Purana suggest "Kotirudra Samhita" which shows that there is crores of Rudra, Shiva. It is
not possible to explain, but by knowing little can purify us, and helps to connect with
Supreme Mahadev.

Who are the Ekadasharudras and

Dvadasadhityas?
 
 
  
 
Sivomaheswara: Shambhu: Sri Kanthobhava Ishwara:
Mahadeva: Pashupati: Nilakantho Vrishadhvaja:
Paramesha Ime Rudra, Ekadasa Sameerita : .
That is the jewel of Shivatattva. According to this, 1.
Shiva, 2. Maheshwar, 3. Shambhu, 4. Srikanth, 5.
Bhavadu, 6. Ishvara, 7. Mahadev, 8. Pashupati, 9.
Nilakanthudu, 10. Vrishadhvaju, 11. Parameshudu are
Ekadasharudras.
According to another party -
 
 
 
 

1. Ajudu, 2. Ekapadu, 3. Ahirbhudnyudu, 4. Tvashta,

5. Rudrudu, 6. Harudu, 7. Shambhudu, 8.
Trimbakudu, 9. Aparajitu, 10. Ishanu, 11. Tribhuvan
are mentioned as Ekadasharudras.
There are still some religious differences. According
to them, instead of some of the above names, names
like Vrishakapi, Kapardi, Sharvudu etc. are heard.
Similarly, there are differences in the case of
Dvadhasadityas. Following a religion, the following
become Dvadhasadityas.
 
 

 
 

1. Dhata, 2. Friend, 3. Aryamudu, 4. Venus, 5.

Varuna, 6. Anshudu, 7. Bhagudu, 8. Vivasvanthu, 9.
Pumshudu, 10. Savita, 11. Tvastha 12. Vishnu.
On the other hand, instead of some of these names -
1. Jayanthu, 2. Bhaskara, 3. Bhanu, 4. Hiranyagarbhu,
5. Aditya, etc. are mentioned.
Before answering this question let us understand each of them individually. Shiv and Parvati together exist
in one form at the Kailash mountain, where Shiv is meditating and Parvati sits next to him.

He is described as:
कर्पूरगौरं करुणावतारं संसारसारं भुजगेन्द्रहारम ् ।
सदा  वसन्तं हृदयारविन्दे भवं भवानीसहितं नमामि ॥

Meaning: I bow to that Ishwar along with Bhavani (Shiva and Parvati), who is as white as camphor, an
incarnation of compassion, the essence of this world, who wears a serpant around his neck and is ever
present in the lotus abode of our hearts. Shiv has many incarnations and has mainly taken 10 avatars along
with Parvati, 26 leela  Avatars alone and is existing in 11 forms as Rudra born of rage and Eight other forms
again as Rudra, born crying. He has various other avatars that existed in various kalpas and many avesh and
amsha avatars also, for eg. Maharishi Durvasa is an amshakala avatar of Shiv.

Who is Rudra ?

Rudra is a form of Shiv born from the rage of Lord Brahma. He was angry as Narad had distracted Sanat-
Kumar from creating srishti as Brahma had instruced them to do so. They chose penance instead of marridge
and went to the woods. From Brahma's frown appeared Rudra, Bluish-Red (NeelaLohita)
half-male, half-female and was intructed to seperate. He seperated the female and she is Adi-Shakti. Rudra,
further divided himself into 11 forms, some fierce and some calm.

They are called :

Manyu
Manu
Mahmasa
Mahan
Shiva
Ritudhvaja
Ugraretas
Bhava
Kama
Vamadeva
Dhritavrata

From the woman were born the eleven Rudranis who became wives of the Rudras. They are:

Dhi
Vritti
Ushana
Urna
Niyuta
Sarpish
Ila
Ambika
Iravati
Sudha
Diksha

Rudra as a kumara and his eight forms. (*Exact translation of Vishnu Puran)

In the  beginning  of  the  Kalp, as  Brahmá  purposed to create  a  son, who should be  like himself, a  youth
of  a  purple  complexion appeared, crying  with a  low  cry,  and running about. Brahmá, when he  beheld
him thus  afflicted,  said to him, "Why  dost  thou weep?" "Give  me  a name,"  replied the  boy.  "Rudra  be 
thy  name,"  rejoined the  great father  of  all creatures:  "be  composed;  desist  from  tears."  But, thus 
addressed, the  boy  still  wept  seven times, and Brahmá  therefore gave  to him  seven other 
denominations;  and to these  eight persons regions  and  wives  and posterity  belong.  The  eight 
manifestations, then, are  named Rudra,  Bhava,  Śarva,  Iśána, Paśupati, Bhíma, Ugra, and Mahádeva, which
were  given to them  by  their  great  progenitor.  He also assigned to them  their  respective  stations, the 
sun, water, earth, air,  fire,  ether, the ministrant  Brahman,  and  the  moon;  for  these
are  their  several  forms. The  wives  of  the  sun and the  other manifestations, termed Rudra  and the  rest,
were  respectively, Suverchalá, Ushá, Vikesí, Sivá, Swáhá, Diśá, Díkshá, and Rohini.

11 Rudra Avatars according to the Vayu Puran

Lord Shiva took birth on the earth as the eleven Rudras from the Kashyap wife’s (Surabhi's) womb. These
forms of the eleven Rudras are associated with the battles with demons in the past in order to save the people
and Gods. Following are the name of eleven Rudras:

1) Kapali 2) Pingal 3) Bheem 4) Virupaksha 5) Vilohit 6) Shastra 7) Ajapaad

8) Ahirbudhnya 9) Shambhu 10) Chand and 11) Bhav.

Rudra according to grammar translates to "the one who cries."  "Rud" the root means to cry and 'ra' is the
suffix attached to it in present tense and Karta (Karak-Case).

Who is Shiv ?
Shiv according to Shaiv Philosophy, is the supreme entity or ParamBrahma. According to Vaishnav
Philosophy, Shiv is a Tamasi form of Maha-Vishnu, the supreme entity or ParamBrahma. MahaVishnu or
AadiNaaraayan, also known as the KaranodakShayiPurush or the Loka-Veda-Prathita-Purush.

"यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः परु
ु षोत्तमः।।15.18।।

Krishna, in the Bhagwad Geeta, proclaims himself as the KaranodakShayiPurush or the Loka-Veda-Prathita-
Purushottam. He has 3 parts for creation(Brahma as Rajas form), protection (Vishnu as Sat form) and
destruction(Shiva as Tamas form). He himself is responsible for everything good or bad, creation and
destruction.

Incarnations and Idols of Shiv

The most important five incarnations are: Tatpurush, Namadeva, Aghoresh, Sadhojat and Ishan.

There are eight idols of the Lord Shiva which includes Ugra, Sharva, Bhava, Rudra, Bheema, Pashupati,
Ishan and Mahadeva. Ten fastidious incarnations of the God Shiva known as Dash Avatar and 10
incarnations of the Mata Sakti known as the Dash Mahavidya.Describing concerning to the 10 incarnations
and their corresponding power (Shakti), the first incarnation of Lord Shiva was the Mahakal and Shakti was
Mahakali. Second incarnation of both of them was Tar and Tara. Third incarnation of both of them was
Bhuvaneshwar and Bhuvaneshwari.Fourth incarnation was Shodash and Shodashi or Shri. Fifth incarnation
was Bhairav and Bhairavi. The sixth incarnation was Chhinamastak and Chhinamasta. Seventh incarnation
was Dhoomvan and Dhoomvati. The eighth incarnation was Baglamukh and Baglamukhi. The ninth
incarnation was Matang and Matangi. Tenth incarnation was Kamal and Kamala.

All the leela avatars

Apart from all the above incarnations of the Lord Shiv, he had taken some other (Leela avatars) incarnations
which are listed  below:
1. Ardhnaarishwar Avatar

2. Nandi Avatar

3. Sharabh Avatar

4. Grihpati Avatar

5. Neel Kanth Avatar:

6. Rishi Durvasha Avatar

7. Mahesh Avatar

8. Hanuman Avatar

9. Vrishabh Avatar

10. Piplaad Avatar

11. Vaishyanath Avatar

13. Yatinath Avatar

14. Krishna Darshan Avatar

15. Awdhuteshwar Avatar

16. Bhichhuwarya Avatar

17. Sureshwar Avatar

18. Bramhchari Avatar

19. Sunatnartak Avatar

20. Saddhu Avatar

21. Ashwathama Avatar

22. Kiraat Avatar

23. Veerbhadra Avatar

24. Bhairav Avatar

25. Allama Prabhu

26. Khandoba

There are many more avatars that cannot be counted in one page, for eg. Batuk Avatar, to pacify Maata
Kaali, Bhootnath Avatar to kill Arunasur, Or Chandrashekhara Avatar when Meenavati fainted looking at
Shiva's primitive appereance. I am sorry as they cannot be counted by one person in one life.
Shiva and his 12 Jyotirlingas
1. Somnath
2. Mallikarjuna
3. Mahakaleshwar
4. Omkareshwar
5. Vaidyanath
6. Bhimshankar
7. Rameshwar
8. Nageshwar
9. Vishwanath
10. Tryambakeshwar
11. Kedarnath
12. Ghushmeshwar

Shiv has had 2 Avatars combined with Vishnu. One is Lord Ayyappan or Harihara Avatar and another is
Lord Dattatreya as the trinity combined in one body.  Shiv in Kaliyug incarnated himself as Adi 
Shankaracharya.

We should all engage ourselves in reading the scriptures ourselves instead of looking for answers on Tv or
the internet. People take advantage of our ignorance and carelessness, thus fooling us and engaging us in
materialistic lifestyle. People visit a Guru for getting good marks, or having a good sallery. People should
visit a Guru for what you read but did not understand. Do not ask for anything from Bhagwan. He knows
what is required and what needs to be done without you telling him.