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The Rudras Eleven
29SEP
 
Namaste! Thank you for the wonderful note on Dvarapalas. Can I ask you for one more? Could you please
give me info – texts, descriptions or images – of 11 forms of Rudra? I am artist, I need to draw and paint
them, but I don’t know how they look. Thank you. Atma-Raga
Dear Atma-Raga, Welcome. Thank you for asking. This again is an interesting question ; and is  a tough one
to answer. It needs a rather lengthy explanation. But at the end, I fear, it might leave you a bit disappointed.
There are various versions of the origin of Rudra, etymology of the term, types of Rudras, their names,
attributes and their iconographic representations. It is virtually impossible to detail all the versions in a blog.
One has therefore, by sheer necessity, to be very selective. That might not please all or answer all questions.
Further, the descriptions of the features of the Rudras in various texts are not uniform. And, in many cases
they are incomplete too.
In any case, please read on…
 May I suggest you  listen to  Rudram while you read?,  You may  Please   select rudra namakam chamakam  
by Sri M.N. Venkata Sastry   on  http://www.vedamantram.com/

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 nŕ̥bhyo 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 kr̥dhi;  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 mr̥̄ḷayā́ 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/ ]

References and sources

I gratefully acknowledge the painting by Acharya Shri S Rajam

And the line drawings by Dr. G Gnanananda from his wonderful book Rupa Lakshana sangraha
And other pictures from the internet

Shiva Kosa by Prof. SK Ramachandra Rao

http://www.sacred-texts.com/hin/rigveda/rv02033.htm
http://www.swami-krishnananda.org/brdup/brhad_III-09.html
http://www.mahabharata-resources.org/harivamsa/hv_1_3.html
http://www.rudraksham.com/Shiva%20Paintings/shiva_paintings.htm
http://varahamihira.blogspot.com/2004/07/33-devas-pt-sanjay-rath.html
http://www.mythfolklore.net/india/encyclopedia/rudra.htm
http://www.nationmaster.com/encyclopedia/Rudra#The_Eleven_Rudras
http://www.sacred-texts.com/hin/m01/m01067.htm
http://en.wikipedia.org/wiki/Rudra#Rig_Veda_7.40.5
http://brahmanasamskara.blogspot.com/2007/12/sri-rudra-upasana-sri-rudra-mahima.html  
 30 Comments
Posted by sreenivasaraos on September 29, 2012 in Iconography, Indian Philosophy, Rudra  

Tags: Ati Rudra, Chamakam, Ekadasa Rudra, Eleven Rudras, Laghurudram, Maha Rudra, Maharudram, Marut, Namakam, Rig Veda, Rudra, Rudra in

Rigveda, Rudra Prashna, Rudra-adhyaya, Rudra-Ekadashi, Rudram, Rudras, trayastrimsati koti

30 responses to “The Rudras Eleven”

1.
K.N. SANKARA NARAYANAN
December 6, 2012 at 11:11 am
VERY GOOD EXPLANATION. THANKS.

Reply
 

o
sreenivasaraos
December 6, 2012 at 1:52 pm
Thank you Dear Sankara Narayanan for the appreciation.
Please do read the other articles also
Regards

Reply
 

2.
fotografo a roma
October 11, 2014 at 9:49 am
I’m gone to say to my little brother, that he should also go to see
this web site on regular basis to take updated from most recent gossip.

Reply
 

o
sreenivasaraos
November 8, 2014 at 2:01 pm
Dear F , thanks for the recommendation.

Please do read the articles posted here and let me know.

Regards

Reply
 
3.
sreenivasaraos
March 19, 2015 at 3:16 pm
Sreenivasaraogaru:

Thoroughly enjoyed reading the blog on Rudra. You certainly spent a good amount of time researching to answer the
question.

Saint Thyagaraja, in one of his songs (written in Sanskrit , not in Telugu) praises Siva thus: (I shall write here in prose-order,
rather than in poetry)

naada tanum sankaram (aham) anisam namaami, mE mansaa sirasaa!

mOdakara nigama uttama saamaveda saaram (aham) vaaram vaaram (namaami)

sadyOjaataadi pancha vaktra-ja “sa-ri-ga-ma-pa-dha-ni” vara sapta-svara vidyaa lolam (aham namaami)
vidalita kaalam (aham namaami)
vimala-hrudaya tyaagaraaja paalam (aham anisam namaami)

This was set by the saint in a raaga called Chittaranjani (a janya raagam of Kharaharapriya, said to be the raagam that
Sankara loves! This is the 22nd melakarta sampoorna raagam.

I must add here the observation that late saint Chandrasekharaendra Saraswati Swamigal of Kanch kamakoti peetham
made! It is said that he asked every great musician who visited him if they knew why Tyagarajan said “pancha vaktra-ja,
vara spata-svara” – “the seven beautiful notes that emanated form the five faces of Lord Siva”!

Are we to infer that Tyagaraja did not know how to count! How come he says – 7 notes coming out of 5 faces!!

He himself later gave a nice explanation!

The notes “sa” and “pa” are said to be primordial notes that always exited ever, never needing origination. These two notes
reamin as the back-ground radiation for ever. Therefore, all Lord Siva needed tro generate were the other 5 notes viz., “ri-
ga-ma-dha-ni” which He did from His five faces!

So, Rudra the persinification of sound (naada-tanu)certainly sports in the 7 svaraas, the 2 primordials and the 5 generated
from His 5 faces!

I so much love to hear this song – especially sung by Neyveli Santhanagopalan!!

Natarajan

Reply
 

o
sreenivasaraos
March 19, 2015 at 3:17 pm
Dear Shri Annaswamy Natarajan, Thank you. I read your blog of Sri Tygaraja’s composition with reference to Sadyojatha
an aspect of the Shiva; also regarded as one of the Rudras. The point you made out and the explanation offered by the
most revered Sri Shankaracharya was very illuminating. Thank you for sharing. Sadly, I could not entirely follow the
exposition of the musician-Shri Santhanagopalan Regards

Reply
 
 
sreenivasaraos
March 19, 2015 at 3:53 pm
rao garu

You have done a great service by packing so much wealth of information on the rudras. The rendition by sastry-ji was
clear and generated divine vibrations.

Namaskarams.

Natraj
 

4.
sreenivasaraos
March 19, 2015 at 3:16 pm
you are amazing
witha sense of wonder i read the
whole treatise on rudras.
DSampath

Reply
 

o
sreenivasaraos
March 19, 2015 at 3:17 pm
Dear Shri Sampath, I always look forward to your comment. I am glad you read; and delighted you found it readable.
Regards

Reply
 


sreenivasaraos
March 19, 2015 at 3:50 pm
Dear Shri Sampath, At the suggestion of a few , I have since added to my blog The Rudras Eleven an audio clip of the
rendering of rudra namakam chamakam It is in slow pace and rendered by Sri M.N. Venkata Sastry of Fremont CA.
Please see if works. Regards
 
5.
sreenivasaraos
March 19, 2015 at 3:51 pm
Hi Raoji,

Amazing blog packed with amazing wealth of information.

Mr.S.Rajam, in a recent letter to me, has made a mention of your name.

regards

vs gopal

Reply
 

o
sreenivasaraos
March 19, 2015 at 3:51 pm
Dear Shri Gopal, Thank you. Regarding Shri S Rajam, I am delighted he had both the parts of the article read to him. He
sent me a message through one of his students Smt. Vijayalakshmy Subramanian, that he was pleased with the writing.

He appeared to have followed the articles rather closely. He suggested some improvements. He asked me to include that
he had a twin brother S.Gopalaswamy; and a younger sister S.Kalpakam Balakrishnan. She was the youngest in the
family; and she too was an accomplished vainika. He suggested that I mention his teacher in Art-School Shri V
Doraiswamy Achari. He also stated that he was also influenced by Mr. Lewis Thompson, from England.

I was, of course, not aware of these details. He also asked me to replace two pictures I had posted. He suggested a few
other minor corrections. I have thankfully carried out his suggestions. In addition, I have added a short note on Mr. Lewis
Thompson. Please do check the articles again.

https://sreenivasaraos.com/2012/09/27/legacy-of-chitrasutra-fourteen-shri-s-rajam/
https://sreenivasaraos.com/2012/09/27/the-legacy-of-chitrasutra-fifteen-shri-s-rajam-continued/
I was informed that a public function is being arranged to felicitate him on March 9th at Narada Gana Sabha; and an
invitation would be sent to me too. I am, of course, not fortunate to attend the function. I am satisfied that the grand-old
man accepted my tribute and blessed me.

Warm Regards

Reply
 

6.
sreenivasaraos
March 19, 2015 at 3:53 pm
Dear Srenivasa rao,
I am highly indebted to you for your immediate response in up-loading the audio clip of Rudram in slow time,such that it
could be absorbed and enjoyed in the mind.I heard it in full in the dead of night before going to bed and can feel the
tranquility it brings along. I must also express my adoration and respect for Venkata sastry who has done the rendition in
grand style. The fact that he is stationed in CA is a great boon for devoted Indians in U.S. to come across him some time
and convey our appreciation in person.Your servive can not go with out my commendation. Regards.
 Krishnan Bala

Reply
 

7.
sreenivasaraos
March 19, 2015 at 3:54 pm
Sir,
Frankly I need to read this blog again to offer a meaningful comment. Has the word Shiva appeared in Rig Veda?
Thanks.
DMR Sekhar.

Reply
 

o
sreenivasaraos
March 19, 2015 at 3:54 pm
Dear Shri Sekhar, I am glad you read. As it is often said, the term Shiva occurs in Rig Veda eighteen times. And, each
time it is used as an adjective, an epithet standing for “an auspicious one” (mangalakara).Shiva, in Rig Veda, is not the
name of any god. It is a quality found in many gods.

Rudra, on the other hand, is not merely the proper name of a deity; but it also is one that refers to a collection of Rudras.
Even among his collective forms, he has the twin aspects: his terrible aspects as well as his benevolent aspects (dve
tanu tasys devasya).Rudra is a fierce deity of stormy winds, deafening thunderbolts, devasting floods and raging
epidemics. Rudra is also benevolent; he is wealthy; he reassures the frightened ones and cures deceases.

Oh, the devoted to the devotees, always travelling in the chariot, ever young, fierce like the lion, vanquisher of the
enemies may the devotees pray to you. May you make us happy. May your armies fight against the enemies and be
merciful towards us. There is none that matches him in strength. He is the Ishana the Master of the world; he is the father
of worlds (Bhuvanasya pitaram).He commands men and entrusts tasks. He sets things in motion and makes flow like a
river. He is medhavi, intelligent and the compassionate one. He is praised as midvah, for his generosity. As he is an
auspicious one, he is called Shiva.(RV : 2-33-7; 6-49-10;7-46-2)

Stomam vo adya rudraya shikvase

Kshaatadiraya namasa didistana…I

Yebhih Shivah svavam yevayabhihi

Divaha sishakti svayasha nikamabhihi..II

(RV: 10-92-9)

It is said, that Rudra’s identification with Shiva came much later in Svetavatara Upanishad and Yujurveda (Taittariya
samhita, 4-5-1 – shatarudriya section). Vajaseniya samhita (3-63) also identified Shiva with Rudra (tam Shiva namasi).
Shathapatha Brahmana too said Shiva was known as Bhava, Mahadeva, Sarva, Pashupathi, Ugra and Ishana. Panini
(say 4th century BCE) in his Grammar -Astadhyayi (1-49; 3-53; 4-100; 5-3-99) mentions that Rudra was called variously:
Mrida, Bhava, Sarva, Grisha, Mahadeva and Trayambaka.

Patanjali (in Mahabashya) also mentions icons of Shiva along with those of Skanda and Visakha. By Patanjali’s time (say
2nd or 3rd century BCE), I reckon, Shiva as god with his attributes was well established.

Thank you for your observation. It helped me slightly expand the relevant paragraph in the blog.
 Warm Regard

Reply
 

8.
sreenivasaraos
March 19, 2015 at 3:56 pm
Dear Sreenivasarao,

Thank you very much for reply.

I am Russian, living in France, and English is not my mother language, so i need some time to read it.

I had registered here only to ask you about Ekadashi Rudra.

Thanks a lot for reply,

best regards, Atma Raga

Reply
 

o
sreenivasaraos
March 19, 2015 at 3:57 pm
Dear Atma-Raga; Good Morning. Wow..! It is a small world indeed.

Most of my friends have read it; and the person to whom it was addressed is reading it. Am I happy? Oui… Madame.

The article is about Rudra-Rudras – and the eleven forms of Rudras. Ekadasa in Sanskrit is eleven. Please take your
time; and read it closely. I trust you may not have much difficulty in following the text. In case of difficulty, please do get
back to me.

Do not forget to listen to the Rudra recitation, while or after reading the bog; or at time in your leisure (the audio clip is on
the blog-page).

Please keep talking.

Regards

P: S: You may please post your comments on The Rudras Eleven on

Reply
 


sreenivasaraos
March 19, 2015 at 3:57 pm
 Dear sreenivasarao s, namaskar!

Thanks a lot   Your blog is very helpful for me, as i am trying to study hinduism.
Could i ask you another question? It is about ‘Dwarapal’. I know only that they are security guard in hindu temples,
and every Divinity has his/her own dwarapal. Vishnu, Shiva, Devi and others have those personal dwarapals. I have
seen them, made of stone, in temples in India.

But i can not find any additional information about dwarapals in google   .
Is there any texts about dwarapals? What kind of beings they are, who they are by nature, what is those role in
hinduism or in worship of Deity?
Best regards,
Atma Raga
 

9.
sreenivasaraos
March 19, 2015 at 3:59 pm
Dear Atma Raga, Thank you. I am glad you found the post useful.

The question you posed is rather unusual, but very interesting. I am not sure if there are texts devoted especially to the
depiction of the Dwarapala images .But, the Shilpa (architecture) texts do contain descriptions of the Dwarapalas. I have no
access to such texts where I am now. I also do not have the complete answer to your question. Let me mention a few things
that readily come to my mind, until I come up with a better answer.

Dwarapalas are regular features in the Hindu and Buddhist temples. They are ,as you said, sort of guards in the service of
the presiding deity of the temple. They are typically envisioned as huge and robust male warriors, framing the sanctum
doorways; and to flank the entrances to the temple complex. These formidable images usually carry weapons, insignia or
emblems, which are indicative of the powers, virtues and magnificence of the presiding deity. Their weapons, costumes and
insignia herald the nature of the deity and the affiliation of the temple- such as Shiva, Vishnu Devi etc. Most times the
Dwarapalas are Yakshas, demi-gods who attend on the main deity (such as Jaya, Vijaya of Vishnu temples) but they are
always soldier-like and larger than life size; but they can hardly be called very terrifying. The Dwarapalas in the Hoysala
temples are particularly graceful with ornate jewellery to suit the delicately carved interiors; some gently holding lotuses as if
inviting to God’s home.

Generally, those at the entrance of temple complex are made large with a “dare not enter” look to their faces and gestures.
The Dwarapalas in the Pallava temples were made fiercer. But, the Dwarapalas of the Chola temples are truly awesome
intended to strike terror in the hearts of the wicked. They are massive towering up on the walls, snarling you down with
sharp oversized fangs, riding on the Yali (mythical beast) making you feel tiny and submissive. But by the time of
Vijayanagar (15-16th century) the Dwarapalas grew a shade smaller but muscular and more ornate; they didn’t appear to
lean on a mace or a lance like weapon but stood tall or cross-legged.

Sometimes the Temple architects employed massive Dwarapalas at the entrances to symbolically emphasize the grandeur,
majesty and magnificence of the Lord residing in the temple. For instance, the Dwarapalas at the Brihadeshwara temple of
Thanjavur are massive. But , what is more interesting is theme the sculptures devised to drive home the message. The
entire Dwarapala panel is basically related to the image of the elephant the largest land-animal depicted within its frame; and
you have to work back to gain an estimate of the size and power of the Dwarapala. At the bottom of the panel is the image
of an elephant which is being swallowed by a serpent which in turn is coiled around the mace held in the hands of the
Dwarapala. The serpent looks quite tiny in comparison to the mace on which the Dwarapala has planted his foot. The mace
looks like a toy in the hands of the Dwarapala. You can work-back the size and power of the Dwvrapala, staring from the
elephant.

The Dwarapalas in turn look modest in comparison to the temple and its tower. The Lord who has in his service such
gigantic gatekeepers and who resides in such a magnificent temple must truly be mighty and powerful, true to his name
Brihadishwara.

I shall try to get back to you in case I get hold of some useful information. In the meanwhile please keep talking

Warm Regards
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10.
sreenivasaraos
March 19, 2015 at 3:59 pm
That was a marathon research Shri Rao. As usual i bow to your knowledgs & presentation. I am planning to take a print out
& read this again & again. I bought myself a book on Rudram & Chamakam…wanting to learn byheart & chant

Usha

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o
sreenivasaraos
March 19, 2015 at 4:00 pm
Dear Ushasuryamani,Thank you.Please use the audio clip and do listen to the Rudra recitation . Regards

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11. Pingback: Rudra, Shiva and Loki – Part 2 – Loki Heals

12.
annesolka
November 26, 2017 at 10:51 pm
Thank you for the wonderful post on Rudra!
He is such a beautiful God and very dear to my heart, so I am always happy to find some good information about Him. I
referred to your website in one of my articles so I hope many more people will get to read this. Many blessings to you.
Kind regards,
Malyavati

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o
sreenivasaraos
November 27, 2017 at 12:39 am
Thank you dear annesolka for the visit and the appreciation

Please do read the other articles as well and let me know

Have you read about Sri Dakshinamurthi and Veerabhadra , an aspect of Rudra ?

May that Rudra bless us all
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
annesolka
November 27, 2017 at 8:40 pm
Thank you, yes, I have heard of Sri Dakshinamurthi and was honoured to meet a Swami from a monastery in Kauai,
Hawaii, where they worship Mahadeva in this form. However I have not yet immersed myself in this aspect of Him.
Veerabhadra I know only from stories and myths, so I look forward to reading more of your posts.

I have been blessed by Rudra in His own Way, and got to know Him mainly through my meditation, chanting, singing
and art. He has many forms and faces.

Blessings and gratitude,

Anne
 

13.
Neeraja Sheth
June 22, 2020 at 5:41 pm
Thank you, learned a lot.

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o
sreenivasaraos
June 23, 2020 at 3:04 am
Dear Neeraja

Thank you for the visit; and, for the appreciation

You are most welcome

Stay safe healthy and happy

Cheers

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14.
Nigel Smith
March 8, 2021 at 5:49 pm
Wonderful! Thank you so much!
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o
sreenivasaraos
March 8, 2021 at 10:40 pm
Dear Nigel
You are most welcome
Thank you for the visit; and, for the appreciation
Regards

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15.
Bala Bharadvaj
March 31, 2021 at 9:43 am
Shri Sreenivasa Rao, Namaskarams!
Came across your blog today, and read your article on The Rudras with great interest. Thank you for the detailed
information about how the ideas have evolved over time, and the many references connecting to the original sources. It is
heart-warming to see scholarly content in the blog.
In the present times, mahAnyAsaM has become an integral part of performing the elaborate worship of shrI rudra especially
during special occasions to invoke His blessings. Some of the mantras are very clearly addressing rudra as the Supreme
Brahman and primary source of everything. There are also other sections that seem to be seeking protection, blessings, etc.
I have been looking for a good explanation / translation of the mantras used in mahAnyAsaM, but not successful so far.
Based on the great detail you have captured in your blog, I feel you might be able to direct me to a credible source.

Thank you for any information you can share.

— Bala Bharadvaj