ॐ Hindu Of Universe ॐ
“God’s light is within you, It never leaves you.”
RUDRA
Rudra – Vedic GodRudra is the god of storm and lightning. He is also the ‘bringer and provider of medicines’. He wields the lightning bolt and bow and arrow and sends down lightening which brings fear to people as well as animals. He is fierce and well built. He is golden in color with braided hair. He is strong and and adorns himself in golden ornaments.
Rudra is frequently depicted in the Vedas as a terrifying character, representing the numinous aspect of God with fear-inspiring abilities such as that which causes disease. In contrast, Rudra also possesses milder characteristics such as the ability to heal. These opposite characteristics are a result of the considerable amount of syncretism of regional and tribal gods that took place under his name. Rudra is also believed to be an early form of Lord Shiva, the lord of destruction, and due to the complex mythological and religious link between the two deities, they are often referred to together as Rudra-Shiva.
Rudra & Shiva
In the later Vedas, Rudra is depicted to have inherited new monikers such as Bhava, Sarva, Mahadeva, and Shiva, most of which were probably names of regional or indigenous gods of non-Aryan of non-Vedic origin. In the divine persona of Rudra the traits of these deities seem to have been syncretized into one supreme god. By the time of the Upanishads, Rudra had assumed all the characteristics of a single, Supreme Lord, such as omnipotence, omniscience, and transcendence. In the Svetasvatara Upanishad particularly, Rudra-Shiva is proclaimed to be identical with Purusha, the primordial man, and even Brahman, the monistic essence of the universe. By this time, Rudra was also perceived to be protector and creator of all things, and had begun to more closely resemble the god currently known to Hindus as Shiva. The following verse from the Svetasvatara Upanishads illustrates the immense power attributed to Rudra:
“He who is the source and origin of the gods
The ruler of all, Rudra, the great seer,
Who of old created the Golden Germ” – (from Svetasvatara Upanishad III.4)
This verse foreshadows the importance that Rudra would come to attain after transforming into Shiva.
In the Yajurveda, the theonym “Shiva” was at first used in order to distinguish Rudra’s auspicious nature from his fierce appearance. Shiva also assumed Rudra’s status as a divine “outsider,” keeping residence well away from society in the Himalayas. Because of the complexly interwoven relationship between Rudra and Shiva, scholars often refer to both gods as a collective entity, “Rudra-Shiva,” in order to acknowledge their fusion in Hindu myth and worship.
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. 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.
Rudra is one of the most popular names of Shiva used extensively in the Vedas to refer to him. In fact, an expression addresses him as Rudra Shiva. The literal meaning of the term Rudra seems to be roaring storm. The other meanings associated with this word are fire and fiery red. Looking from several angles, the term Rudra appears to focus on the fiery aspect of Shiva which is destruction. A paagraph in Rudrashtakam describes the Rudra nature of Shiuva
Prachannddam Prakrssttam Pragalbham Paresham
Akhannddam Ajam bhaanu_Koti Prakasham
Tryah_Shoola Nirmoolanam Shoola paannim
Bhajeham Bhavaani _ patim ,Bhaava_gamyam
The meaning is: I bow to You Rudra , who is terrible , eminent amd extremely strong, who is the highest Lord. Who is ever Unborn and whole, and has the brightness of million Sun’s. Who has a trident in his hand, the three spikes of which uproots the bondages of the three gunas/qualities namely Tamas, Rajas and Sattva. I bow to you, the Husband of Devi Bhavaani , who can be attained by devotion.
Hindu theology talks of three principal manifestations of the Supreme Godhead namely Brahma the creator, Vishnu the protector and Shiva the destroyer. In this context, the fierce name of Rudra seems to be highly fitting the role of Lord Shiva. The term Rudra is also associated with the term Rudra Tandava, the dance of Shiva which he performs in the cremation grounds. The iconography of Shiva shows him wearing snakes as ornaments, a garland of skulls, the ashes of the cremation grounds smeared all over the body and wandering forth in red angry eyes.
A puranic story narrates an incident associated with the term Rudra. Once Brahma asked Rudra to create some beings as he was getting bored by creating ordinary mortals.Owing to this request, Shiva created 11 immortal beings who are called Kapali, Pingala, Bhima, Virupaksa, Vilohita, Ajesha, Shasana, Shasta, Shambhu, Chanda and Dhruva. They were together called as 11 Rudras.Being the head of these immortal beings, Shiva is addressed as Rudra. The hymns of Rg Veda have a lot of references to Shiva in the name Rudra. They all portray Shiva as the highest God, a mighty archer, the most terrible form, the fire god and so on. In all these expressions, the fiery aspect of Shiva is obvious.It is a matter for thought that the name Rudra is in sharp contrast to the name Shiva in terms of the meanings suggested by these words. While the term Rudra embodies in it a terrible aspect by denoting the roaring storm, the term Shiva points out to the benign aspect of Shiva. Thus, these two terms together bring the contrasting features of Shiva put in one expression.
The expression Rudra is extensively used in the Vedic hymn Rudram that is dedicated to singing the praise of Lord Shiva. The summary of this hymn heralds the different aspects of Lord Shiva and praises him as the supreme one who is the one point origin of the entire universe and everything associated with creation. Rudra is also conceived as the final destination of the entire universe in to which it merges back after dissolution.We can take that while the term Rudra points out to the role of Shiva namely destruction, the term Shiva points out to the benign nature of Shiva which is blessing the devotees with the boons that they want.Shiva is compassionate and merciful. Being the parent of the entire universe, he is endowed with the supreme role of taking care of their well-being. Chanting the name of Rudra shall invoke the blessings of Shiva and win his grace for the devotees.
The Origin of Rudra
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.
The 11 Rudras are:
Kapali
Pingala
Bhima
Virupaksha
Vilohita
Ajesha
Shasana
Shasta
Shambu
Chanda and
Dhruva
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.
Story of Rudra
Shiva and Rudra
Shiva and Rudra are the two names of Hinduism‘s supreme deity. Siva is his benevolent manifestation, signifies everything that is good. Whenever mankind desires peace and harmony to prevail, it is a good idea to invoke his blessings, for he will usher in goodness and award off all evil. However, he has an angry and destructive side to him – that of Rudra. Sometimes it becomes necessary to destroy in order to renew. Rudra destroys so that there may be a renewal. If we see sin all around us we call upon Rudra to destroy and rid mankind of it, so that there is a new beginning.
Siva in his peaceful manifestation will be found seated serenely with consort goddess Parvati in his abode on Mount Kailash. Rudra on the other hand will appear dancing angrily in a cremation ground setting. Siva is the holder and nurturer of the universe till the time of the next cycle of creation, which is necessarily preceded by destruction brought about by Rudra. Out of the 75 times that this deity is mentioned in the ancient Hindu treatise Rig Veda, the name Siva is mentioned 18 times. The rest of the times he is referred to as Rudra.
As Siva the deity is kinder and peaceful, and loves to help his devotees. Rudra on the other hand is a terrible manifestation and his devotees are in perpetual dread of his wrath. Rudra is really an early form of Siva. He was the God of the storm and in the Sanskrit language, Rudra means the wild one. Siva became the better known face of the deity, and he is often pictured in familial bliss sitting next to his wife and sons
Siva is the benevolent manifestation of God and signifies everything that is good. The angry and destructive side of God is Rudra.
Siva in his peaceful manifestation will be found seated serenely with consort goddess Parvati in his abode on Mount Kailash. Rudra on the other hand will appear dancing angrily in a cremation ground setting.
Siva is the holder and nurturer of the universe till the time of the next cycle of creation, which is necessarily preceded by destruction brought about by Rudra.
Of the 75 times that this deity is mentioned in the ancient Hindu treatise Rig Veda, the name Siva is mentioned 18 times. The rest of the times he is referred to as Rudra.
As Siva the deity is kinder and peaceful, and loves to help his devotees. Rudra on the other hand is a terrible manifestation and his devotees are in perpetual dread of his wrath.
Siva facilitates life so that one can one day die. Rudra on the other hand facilitates death so that one may be born again.Concluding, it is a certain fact that Lord Shiva and his own form of Rudra, are indeed the true reflections of the philosophy of Hinduism-duality.
They outline how evil is always followed by good; and how
there occurs light after darkness. They underscore the mere fact that after life is death and that this is the eternal cycle of karma.
Avatars of Lord Shiva
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.
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.
Lord Shiva giving blessing photo
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.
Parvati pray to Lord Shiva
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.
Nandi in front of Shivling
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.
Lord Shiva and Nandi
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:
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
Shiva and Parvati with 12 Jyotirlinga
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.
Somnath
Malikarjun
Mahakaleshwar
Omkareshwar and Mamaleshwaram
Vedyanaath
Bhim Shankar
Rameshwar
Nageshwar
Vishweshwar
Trayambakam
Kedarnath
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.
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 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.
Lord Shiva give blessing
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.
Mahadev with family photo
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”.
11 Rudra Avatars Of Lord Shiva
Lord Shiva is a major deity in Hinduism and is often associated with his avatars or forms, including Rudra.
The name Rudra is derived from the Sanskrit word for roarer or howler. They exhibit the fiery nature of Lord Shiva. The Rudra avatar of Shiva is well-known in Hinduism.
It is said that Lord Shiva takes on this form to punish evil deeds and sinners. As Rudra, Lord Shiva is depicted as a powerful archer, a fire god, and a fearsome deity.
There are various legends surrounding the origin of Rudra. The first one is from the Shiva Purana. It tells of how Brahma asked Lord Shiva to create other beings.
Lord Shiva then created 11 forms of Rudra. Each form is associated with fighting demons and protecting the gods.
Another legend involves the god Indra. Indra was once defeated by demons and sought the help of the sage Maharshi Kashyap.
The sage meditated and wished for Lord Shiva to be born as his son. Lord Shiva granted him the boon. Thus 11 forms of Rudra were born.
Vishnu Purana says that Rudra emerged from the eyebrows of Lord Brahma. It happened due to the rage of Lord Brahma, the creator.
In the Bhagavad Gita, Rudra is used to refer to Lord Shiva. It is believed that Rudra is another form of Lord Shiva due to the qualities exhibited.
The 11 Rudra avatars include Manyu, Manu, Mahmasa, Mahan, Siva, Rtudhvaja, Ugraretas, Bhava, Kama, Vamadeva, and Dhrtavrata.
These avatars were formed from the male half of Rudra. The remaining half, i.e. the female half, gave rise to 11 Rudranis. These Rudranis became the wives of the Rudras.
Overall, the various legends and avatars associated with Rudra highlight the fiery nature and powerful presence of Lord Shiva in Hindu mythology.
Shiva as Rudra, the Vedic Connection
Shiva
The ancient Vedic people worshipped a fierce celestial deity of storms, known as Rudra, who, according to many scholars, was none other than a prototype of Lord Shiva. Rudra being an epithet of Shiva, both are viewed as one and the same in Hindu tradition. Rudra means the one who is red or fierce. The ancient Vedic Indians feared Rudra for his ability to cause death and disease. They also revered Him for his ability to protect people from sudden death and snake bites. The Vedic hymns described Him as the god of roaring storms and ancient healer. The Rigveda (2.33) describes Him as the “Father of the Maruts”, a group of storm gods. One of the most sacred hymns of the Vedas is Rudram, found both in the Rigveda and Yajurveda, which invokes Rudra and mentions the name Shiva several times, not in the current sense but as an epithet of Indra, Mitra and Agni. While popular tradition holds the Vedic Rudra and Shiva as one and the same, some scholars such Axel Michales disagree on the grounds that there is not sufficient justification to connect the two.
The Rigvedi hymns describe Rudra as as Sarva (the Archer), a name by which Shiva is also known popularly and name which alludes to his conneciton with ancient non-Vedic tribes. It is also included as one of His 1000 names, which are used in his ritual worship. In the Mahabharata, Shiva appears to Arjuna as an archer only. The name Sarva, means the one who injurs or kills, the same attributes with which Rudra is deified in the Vedas.
Identification with Vedic deities
In the Vedic literature, Shiva was closely identified with other Vedic deities such as Agni, Indra, Prajāpati, Vāyu, and others.
Agni
According to some scholars, the identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra’s gradual development into the later character as Rudra-Shiva.. the Nirukta, an ancient text of Sanskrit etymology, draws the connection between the two, saying Agni is also Rudra. Agni being the sustainer as well destroyer of life, the connection between the two is inevitable. According to Stella Kramrisch, The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination. The similarities between the two deities is evident in the Satarudriya (Rigveda), where some epithets, such as sasipanjara (of the golden red hue) and tivasjamati (flaming bright) envision Siva as a God of fire. In some of the Vedic hymns Agni is also described as a bull and bull, known as Nandi, is the vehicle of Shiva. In some texts Agni is described as Bhairava, which is one of the epithets of Shiva. Shiva’s association with Agni is also evident in the symbolic presentation of Shiva as the Lord of Dance (nataraja), where he is shown dancing in a circle of fire.
Indra
Indra was the supreme deity of the early Vedic religion. He is considered to be the God of thunder and the Lord of the heavnes. He wields lightning as his weapon, slews the dark monsters (clouds) of the skies and releases the water for the welfare of the people on earth. He also sends terror in the hearts of the enemies of His worshippers. He is described as a great warrior who destroyed several cities ruled by evil demons. According to some scholars as the popularity of the early Vedic deities decline and new gods such as Shiva and Vishnu emerged on the scene, some of the early descriptions associated with Indra were subsequently transferred to Shiva. According to the Indologist Koenraad Elst, there are reasons to believe that Shiva of Puranic Hinduism is a continuation of the Vedic Indra. For example, both Shiva and Indra are known for their addiction to Soma. Both are associated with such popular symbols as mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, and the Supreme Self. Besides in the Rig Veda, the term Shiva is used as an epithet to describe Indra. (R.V 2.20.3, 6.45.17,and 8.93.3)
Rudra, Rudras the Gods of Hinduism
Literally speaking, Rudra means the howler or the one who is red in color. The Rudras are often identified with Maruts, the Vedic gods of storms and tempests. They are said to be eleven in number and born to Kashyapa and Aditi. They are associated with Lord Siva, as his followers and part of His retinue (siva ganas). Siva, the Destroyer, is also known as Rudra in the Vedas. Rudra is the Lord of the Rudras. Also described as Rudra Siva, He is red in color, fierce in nature and described in the Vedas as the Prince of the Rudras.
In the body Rudras represent the vital breaths, while Rudra represents the Self (atma). They are mentioned with some variations in their names, qualities and appearance both in the epics and the Puranas, which described them as gods of both malevolent and benevolent nature, who wear tiger skin, matted hair and garland of snakes around their necks. In the Bhagavadgita,
Lord Krishna says that among the Rudras He is Siva. The Matsya Purana lists the names of the eleven Rudras, who assist Vishnu in fighting the demons, namely Kapali, Pingala, Bhima, Virupaksa, Vilohita, Ajesha, Shasana, Shasta, Shambhu, Chanda and Dhruva. The Vishnu Purana lists them as Manyu, Manu, Mahmasa, Mahan, Siva, Rtudhvaja, Ugraretas, Bhava, Kama, Vamadeva and Dhrtavrata.
The Rudras and Maruts are gods of commonality, who share among themselves some common features and distinctions. The Rudras are fierce by Nature, while the Maruts are gentler and benevolent. The Vedic hymns show an attitude of both reverence and fear towards Rudra, whom they describe as “strong, most bounteous, excellently wise,” who is “the lord of sacrifice, hymns and balmy medicines,” and pray to him for joy, health and strength.
They beseech, Aditi, the Mother Goddess, Mitra, Varuna and Soma to make more amenable and benevolent as he was believed to be the cause of diseases and death. The seeds of rudraksha, meaning rudra eyed, is derived from rudra. They are used as prayer beads in meditations and religious chanting and chains of rudrakshas are also worn by devout Hindus around their necks for the purification of the mind and body.
The Origin of Rudra Avatar of Lord Shiva
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.
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 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 defeated 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 a school). He happened to be the father of Indra.
The King of Gods, now dethroned, told the entire story to his father in the meeting. 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 taken over Amrawati Puri’s city. 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. The entire world, including the gods, Kashyap and his wife, were pleased with their birth.
The names of the 11 Rudras
Kapali
Pingal
Bheem
Virupaksha
Vilohit
Shastra
Ajapaad
Ahirbudhnya
Shambhu
Chand
Bhav
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.
Introduction
Shiva is one of the great gods of Hinduism and perhaps more than any other attests to the complexity of the religious culture of South Asia. The name Shiva is not yet in use in the Rig Veda, but an ambiguous deity called Rudra appears, who shares many traits with the god who is later more commonly referred to as Shiva, “The Auspicious One.” In fact, Shiva is known and referred to by many different names, each reflecting different sides of his character, such as Śaṃkara, Śambhu, Bhava, and Paśupati. In classical Hindu mythology, Rudra is represented as one of the three aspects of the Hindu trinity (Trimurti): Brahma the creator, Vishnu the preserver, and Rudra the destroyer. This indicates that Rudra’s ambiguous character remained, but from a Saiva religious perspective, Shiva is the Great Lord (Maheśvara) who encompasses this trinity and simultaneously transcends it. This article focuses on the historical development of the early deity Rudra into the later great god Shiva.
General Overviews
Monographs devoted to Shiva’s character and mythology have appeared only relatively recently in the West, starting with Doniger O’Flaherty 1973 (and partly Doniger O’Flaherty 1976), followed by Kramrisch 1981. Although these works have opened up different ways of looking at the complex character of Shiva, a study of Shiva that presents the development of his mythology within a sociohistorical context is still lacking. Chakravarti 1986 should only be used with great care. Clothey and Long 1983 contains some relevant individual studies. Bisschop 2009 gives a general introductory survey of the development of the mythology from the Vedas to the Puranas, and Bhattacharji 1960 collects different pieces of evidence for the changes of Rudra-Shiva’s character in the Vedas and epics.
Bhattacharji, Sukumari. “Rudra from the Vedas to the Mahābhārata.” Annals of the Bhandarkar Oriental Research Institute 41 (1960): 85–128.
Encyclopedic article by the author of The Indian Theogony, in which she assembles data relevant for tracing the development of Rudra in the Vedas into the great god Shiva in the Sanskrit epics, in particular the Mahābhārata.
Bisschop, Peter. “Śiva.” In Brill’s Encyclopedia of Hinduism. Vol. 1, Regions, Pilgrimage, Deities. Edited by Knut A. Jacobsen, 741–754. Leiden, The Netherlands: E. J. Brill, 2009.
A concise overview of the mythology of Shiva in the Vedas, epics, and Puranas, emphasizing the need for a more historically informed treatment of the subject.
Chakravarti, Mahadev. The Concept of Rudra-Śiva Through the Ages. Delhi: Motilal Banarsidass, 1986.
A broad survey of the development of the character and concept of Rudra-Shiva, taking the view that he is a composite Aryan and non-Aryan deity. Chakravarti’s attempt to link the god to the religion of the preceding Indus Valley civilization remains highly speculative.
Clothey, Fred W., and J. Bruce Long, eds. Experiencing Śiva: Encounters with a Hindu Deity. New Delhi: Manohar, 1983.
A collection of articles by different authors on various aspects of Shiva worship, ritual, and literature, with a particular emphasis on Saivism in Tamil Nadu.
Doniger O’Flaherty, Wendy. Asceticism and Eroticism in the Mythology of Śiva. Oxford: Oxford University Press, 1973.
A significant and influential study of the mythology of Shiva, positing that Shiva’s mythology addresses a fundamental contradiction in Hindu culture between the two opposing ideals of the householder and the ascetic. Reprinted in paperback form in 1981 under the title Śiva: The Erotic Ascetic.
Doniger O’Flaherty, Wendy. The Origins of Evil in Hindu Mythology. Berkeley: University of California Press, 1976.
An extensive study of the problem of evil in Hindu mythology, in which Rudra-Shiva is discussed from a variety of perspectives, such as the paradox of the evil god, god as a corrupter of demons and man, god as a heretic, and Shiva’s conquest of death.
Kramrisch, Stella. The Presence of Śiva. Princeton, NJ: Princeton University Press, 1981.
A personal and integrative account of Shiva-Rudra, covering a huge amount of material, but with a tendency to gloss over historical differences between Vedic Rudra and Puranic Shiva. A proper index is missing.
History of Rudra
Rudra is first mentioned in the ancient Sanskrit Veda called the Rig Veda (ṛgveda, ऋग्वेद). It is the earliest of the four Hindu Vedas and one of the oldest extant texts in any Indo-European language. The Rig Veda was written around 1500 BCE, but almost certainly existed through oral storytelling much earlier than that.
Rudra is not considered a major Rigvedic deity. He is the subject of only a few hymns from the Rig Veda: hymns 43 and 114 in Book One, hymn 33 in Book Two, and hymn 46 in Book Seven. He is mentioned a total of 75 times throughout the text. The hymns in which he is the central subject provide descriptions of him:
Rudra and Shiva
The deities of the Rig Veda are not typically worshiped in Hinduism in the way that other deities are worshiped. Rather, they are understood as early manifestations of later beings. Rudra, for instance, is later referred to as a manifestation of Shiva (Śiva; शिव). Sometimes, in the period of transition, they were referred to as Rudra-Śiva/Rudra-Shiva.
Shiva himself is widely worshiped, in part because he is able to represent seemingly disparate qualities as unified things. Shiva is referred to as the Destroyer within the main group of the Hindu creation gods, but it is, paradoxically, a creative form of destruction necessary for change. Similarly, he is both an ascetic and a fertility god, and a master of medicines and poisons alike.
The fourth adhyāya (अध्याय, meaning “lesson” or “chapter”) of the Śvetāśvatara Upaniṣad, part of the Yajurveda, describes Rudra as a form of Shiva. In the Śvetāśvatara Upaniṣad, religious studies and Indology scholar Axel Michaels notes that Shiva is portrayed as “a high god, origin of the cosmos, lord of everything.” This adhyāya specifically describes Rudra in similar terms:
Attributes of Rudra
The Rig Veda lists some of the qualities of Rudra, including that he is “Lord of sacrifice, of hymns and balmy medicines,” according to Hymn 1.43. Hymn 2.33 notes that he carries a bow and arrows. Later interpretations claim these are poisonous arrows, capable of giving diseases. Here, it is clear that even in the earliest passages regarding Rudra, he shares qualities with Shiva in that they are both masters of medicine and poison.
Worship of Rudra
The worship of Rudra as an Indian god is often in the form of appeals to him for protection for one’s family and cattle.
In the hymns from the Rig Veda that are dedicated to Rudra—hymns 43 and 114 in Book One, hymn 33 in Book Two, and hymn 46 in Book Seven—there is typically a petition for such forms of protection. For example:
What is Rudra the god of?
Rudra is a minor god in the earliest Hindu Veda, the Rig Veda. He is associated with storms, along with medicines and poisons and the protection of cattle.
What does the name Rudra mean?
The origins and meaning of the name “Rudra” are unknown. However, some scholars believe it may be related to the Sanskrit term rudra (रुद्र) meaning “roarer” or “howler.” Rudra’s name is typically said to mean either of these.