Rudra

 
Rudra is a fierce and violent godhead with a beneficent aspect which approaches the supreme blissful reality of Vishnu. Rudra in the Rig-Veda Samhita is a highly complex divine character with contradictory qualities; and yet harmonizing within himself all contradictions. The attributes of Rudra later was translated into many forms and finally called Shiva. There is no Shiva in Vedas.

Rudra is a very import deity in Rig Veda, whose main purpose is terrorize the evil forces within which prevents a Rishi or Yogi not to attain the eternal divine knowledge. His sons Maruts along with different Rudras fight the evil forces and chases them away in the eternal war.

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 means ‘One who makes all beings cry at the time of cosmic dissolution’. ‘One who gives speech’. ‘one who drives away sorrows’, relieves  one of worldly woes (Kapardin), one who dispels (Dravayati)   illusions or maladies (Rujum) through his light (Ru), whom all the words of praise (Ru) are directed (Draghatau), who bestows (Rati dadati) knowledge (Rut) – Rut jnanam rati dadati iti Rudrah, Rudra can simply mean ‘the number eleven’.

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)  –  and Trayambaka  (three eyed like the Sun or as having three mothers).  

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. 

Rudras as an army

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 an army also signified a powerful host (Gana) of destructive deities often associated with storms (Marut). The Rudras represented not only the awesome, destructive fury of the tempest but also the benevolence of fertility, healing and welfare. The  collective form , the Rudra-s , had two aspects; the fierce , terrible aspects(ugra) ; and the gentle , benevolent aspects (sowmya) – (dve tanu tasya devasya).

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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 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.

They are known for moral and heroic deeds. Often brutal, though usually good humored, they are feared by everyone. The number of Maruts varies. They are a group of gods, supposed to number usually either eleven or thirty-three. The Rig Veda speaks of them as twenty-one (RV 1.133.6) as twenty-seven or forty-nine (seven groups of seven each) or one hundred and eighty (triḥ ṣaṣṭis – three times sixty).

Shiva, in Rig Veda, is not the name of any god. It is a quality found in many gods. 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.

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.

The following are some instances of the names of the eleven Rudras:

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.

Jothish Sastras (Astrology ) : Kapali; Pingala; Bhima; Virupaksha; Vilohita; Shasta; Ajapada; Abhirbudhnya; Shambu; Chanda ; and, Bhava.

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).

Rudra According to different scriptures:

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. 

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.

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).

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.

Srikanta: garments of variega

ted 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.

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. 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.