11 Rudravatars

There are many versions on names of Rudra avatars. One of the most common list of 11 Rudra avatrs is based on Shiva Puran and the details of same is given below.

Details of Various versions of 11 Rudra Avtars as per different sanatan texts

Rudras refer to the forms of the god Rudra, whose traditions have since been associated with Shiva. They make up eleven of the thirty-three gods in the Vedic pantheon. They are at times identified with the storm deities referred to as Maruts, while at other times considered distinct from them.

While the Vamana Purana describes Rudras as the sons of Kashyapa and Aditi, Maruts are described distinct from the Rudras as the 49 sons of Diti, sister of Aditi, and the attendants of Indra, rather than Rudra.

Birth and names

The Ramayana tells they are eleven of the 33 children of the sage Kashyapa and his wife Aditi, along with the 12 Adityas, 8 Vasus and 2 Ashvins, constituting the Thirty-three gods. The Vamana Purana describes the Rudras as the sons of Kashyapa and Aditi. The Matsya Purana notes that Surabhi – the mother of all cows and the "cow of plenty" – was the consort of Brahma and their union produced the eleven Rudras. Here they are named

Nirriti
Shambhu
Aparajita
Mrigavyadha
Kapardi
Dahana
Khara
Manas
Ahirabradhya
Kapali
Pingala
Senani

The Harivamsa, an appendix of the Mahabharata, makes Kashyapa and Surabhi – here, portrayed as his wife – the parents of the Rudras. In another instance in the Mahabharata, it is Dharma (possibly identified with Yama) who is the father of the Rudras and the Maruts

Rudra, identified with the Puranic Shiva (pictured) is associated with the Rudras.

The Vishnu Purana narrates that Rudra – here identified as Shiva . The furious Rudra was in Ardhanari form, half his body was male and other half female. He divided himself into two: the male and female. The male form then split itself into eleven, forming the eleven Rudras. Some of them were white and gentle; while others were dark and fierce. They are called:

Manyu
Manu
Mahmasa
Mahan
Siva
Rtudhvaja
Ugraretas
Bhava
Kama
Vamadeva
Dhrtavrata

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

Dhi
Vrtti
Usana
Urna
Niyuta
Sarpis
Ila
Ambika
Iravatl
Svadha
Diksa

Brahma allotted to the Rudras the eleven positions of the heart and the five sensory organs, the five organs of action and the mind. Other Puranas call them Aja, Ekapada (Ekapat), Ahirbudhnya, Tvasta, Rudra, Hara, Sambhu, Tryambaka, Aparajita, Isana and Tribhuvana.In one instance in the epic Mahabharata, the Rudras are eleven in number and are named:

Mrgavadha
Sarpa
Nirriti
Ajaikapad
Ahi
Budhnya
Pinakin
Dahana
Ishvara
Kapali
Sthanu
Bhaga

While Kapalin is described the foremost of Rudras here, in the Bhagavad Gita it is Sankara who is considered the greatest of the Rudras. Both Kapalin and Sankara are epithets of Shiva. In another instance, they are described as sons of Tvastr and named:

Vishvarupa
Ajaikapad
Ahi Budhnya
Virupaksa
Raivata
Hara
Bahurupa
Tryambaka
Savitra
Jayanta
Pinakin

While usually the Rudras are described to eleven, in one instance in the Mahabharata; they are said to be eleven thousand and surrounding Shiva, which is another name for Rudra. The eleven groups of hundred are named:

Ajaikapad
Ahi Budhnya
Pinakin
Rta
Pitrrupa
Tryamabaka
Maheshvara
Vrsakapi
Sambhu
Havana
Ishvara

The Bhagavata Purana Canto 3 Chapter 3 mentions that Rudra is born from the anger of Lord Brahma. The names are mentioned in Canto 3 Chapter 3 and Verse 12 as follows:

Manyu
Manu
Mahinasa
Mahān
Śiva
Ṛtadhvaja
Ugraretā
Bhava
Kāla
Vāmadeva
Dhṛtavrata

In Bhagavata Purana Canto 6 Chapter 6 the eleven Rudras are said to be the children of Sarūpā and Bhūta. Sarūpā was a daughter of Daksa. The names of the eleven Rudras given in Canto 6 Chapter 6 Verse 17-18 are:

Raivata
Aja
Bhava
Bhīma
Vāma
Ugra
Vṛṣākapi
Ajaikapāt
Ahirbradhna
Bahurūpa
Mahān

The Matsya Purana mentions the ferocious eleven Rudras – named:

Kapali
Pingala
Bhima
Virupaksa
Vilohita
Ajapada
Ahirabradhya
Shasta
Shambhu
Chanda
Bhava

Aiding God Vishnu in his fight against the demons. They wear lion-skins, matted-hair and serpents around their necks. They have yellow throats, hold tridents and skulls and have the crescent moon on their foreheads. Together headed by Kapali, they slay the elephant demon Gajasura.

Associations

In Vedic scriptures, Rudras are described as loyal companions of Rudra, who later was identified with Shiva. They are considered as divine aids , messengers and forms of Rudra. They are fearful in nature. The Satapatha Brahmana mentions that Rudra is the prince, while Rudras are his subjects. They are considered as attendants of Shiva in later mythology.

The Rig Veda and the Krishna Yajur Veda makes the Rudras the gods of the middle world, situated between earth and heaven i.e. the atmosphere. As wind-gods, the Rudras represent the life-breath. In the Brihadaranyaka Upanishad, the eleven Rudras are represented by ten vital energies (rudra-prana) in the body and the eleventh one being the Ātman (the soul).

The Rudras are said to preside over the second stage of creation and the intermediary stage of life. They govern the second ritual of sacrifice, the mid-day offering and the second stage of life – from the 24th to the 68 year of life. The Chandogya Upanishad prescribes that the Rudras be propitiated in case of sickness in this period and further says that they on departing the body become the cause of tears, the meaning of the name Rudra being the "ones who make cry". The Brihadaranyaka Upanishad explicitly states the fact that since the Rudras leaving the body – causing death – makes people cry, they are Rudras.

The Mahabharata describes the Rudras as companions of Indra, servants of Shiva and his son Skanda and companions of Yama, who is surrounded by them. They have immense power, wear golden necklaces and are "like lighting-illuminated clouds". The Bhagavata Purana prescribes the worship of the Rudras to gain virile power.

Association with Maruts

Maruts

Rudras are at times identified with the Maruts – sons of Rudra in the Vedas; while at other times, considered distinct from them.

Some scholars believe that Rudras and Maruts could be distinct groups, Rudras being the true followers of Rudra and daivic (Godly) in nature. But poets of the Rigveda declared the Maruts to take the position of the Rudras in order to give status to the Vedic god Rudra. Later in post-Vedic literature like the epics and Puranas, Maruts were associated with Indra, while Rudras gained their former status as followers of Rudra, who had evolved into Shiva. However, other scholars disregard this theory and consider that originally Rudras and Maruts were identical. A theory suggests that slowly in the Vedas two classes of Maruts came into existence: the friendly and beneficent, and the roaring and turbulent; the latter grew into the distinct group of deities called the Rudras, who were associated only with the wild Rudra.

In the Marut Suktas (RV 1, 2, 5, 8) and Indra-Suktas (RV 1, 3, 8, 10) of the Rigveda (RV), the epithet "Rudras" – originating from the verb root rud or ru and meaning howlers, roarers or shouters – is used numerous times for the Maruts – identifying them with the Rudras even when associated with Indra, rather than Rudra. There are some hymns in the Rigveda (RV 2, 7, 8, 10) that explicitly distinguish between the Maruts and the Rudras.

While the Vamana Purana describes Rudras as the sons of Kashyapa and Aditi, Maruts are described distinct from the Rudras as 49 sons of Diti, sister of Aditi and attendants of Indra.

Ashwatthama

Ashwatthama, the son of Drona, is the avatar of one of the eleven Rudras, along with being one of the eight Chiranjivi (the immortals). Drona performed many years of severe penances to please Lord Shiva in order to obtain a son who possessed the same valiance as the latter. Ashwatthama, the powerful son of Drona, though known as the part incarnate of Rudra, was really born of the four parts of Yama (death), Rudra (destruction), Kama (love) and Krodha (anger). Just before Mahabharata war, Bhishma himself declared that it would be virtually impossible for anyone to kill or defeat Ashwatthama in battle as he was the part incarnate of Rudra. Bhishma stated that when Ashwatthama becomes angry, it would become impossible to fight him as he would become "a second Shiva". The dishonoured death of Drona left Aswathama infuriated, and this event led directly to the annihilation of most of the Pandava lineage by the hands of Ashwatthama himself

Kapali Avtar

The story of Kapali, an avatar of Lord Shiva, is one of atonement, acceptance of mortality, and ultimately, transcendence. It delves into the complexities of life and death, reminding us of Shiva's multifaceted nature as both destroyer and redeemer. Here's the story in detail:

The Cause:

In some versions of the tale, Shiva severs Brahma's fifth head in a heated exchange over who created the universe. This act, however, incurs the sin of 'brahmahatya' - killing a Brahmin.
To atone for the sin, Shiva must perform the vow of a Kapali.

The Transformation:

Shiva manifests as Bhikshatana, his fierce Bhairava aspect. He becomes a naked wandering mendicant, stripped of all earthly possessions.
His adornments are stark and unsettling: a garland of skulls (symbolizing death), a tiger skin draped around his waist, and a trident in his hand.
As a begging bowl, he carries the 'kapala' - Brahma's severed skull, a constant reminder of his sin and the impermanence of life.

The Journey:

Bhikshatana embarks on a long and arduous journey through the three worlds (heaven, earth, and the underworld). He begs for alms, not for sustenance, but as a form of penance.
He encounters both fear and reverence. Some are repelled by his ghastly appearance, while others recognize him as a divine being and offer their obeisance.
The women of the houses are particularly drawn to him, finding his wildness strangely magnetic. They sing and dance in his wake, illustrating the duality of beauty and death, attraction and fear.

The Atonement:

Bhikshatana's journey is one of self-reflection and acceptance. He confronts his mortality, embracing the cycle of death and rebirth that governs all existence.
He carries the burden of his sin, yet continues his path with unwavering resolve, demonstrating the power of penance and the will to redeem oneself.
Finally, after twelve years of wandering, Bhikshatana reaches Varanasi, the holy city of Shiva. The Ganges washes away his sin, and he is restored to his original form.

The Significance:

The Kapali avatar serves as a powerful reminder of Shiva's dual nature. He is the destroyer, as well as the redeemer. He embraces death and decay, paving the way for new life to flourish.
The kapala, a symbol of mortality, becomes a vessel of transformation. It signifies the shedding of our attachments and imperfections, ultimately leading to spiritual liberation.
The story also highlights the importance of atonement and the transformative power of facing our mistakes. By acknowledging our errors and working towards redemption, we can evolve and become better versions of ourselves.

Pingal Avtar

Unlike Kapali, whose story dives into sin and atonement, Pingal, another avatar of Lord Shiva, embodies a very different aspect - the rhythmic pulse of the universe. His story is less about overt events and more about a subtle, underlying principle that governs existence. Here's a detailed exploration of Pingal's significance:

The Cosmic Rhythm:

Pingal represents the fundamental beat of the cosmos, the constant ebb and flow of creation and destruction that drives life's cycles. He's the conductor of the cosmic orchestra, aligning everything from the dance of celestial bodies to the pulse of living beings.

In yogic anatomy, this rhythm manifests as the Pingala Nadi, a psychic channel associated with solar energy and dynamic action. It's like a fiery river of vitality, surging through our bodies and propelling us through life's journey.

Interconnectedness:

Pingal reminds us that our lives are not isolated strands but part of a vast, interconnected tapestry. Our breath connects us to the wind, our heartbeat echoes the universal rhythm, and every action we take ripples outwards, affecting the fabric of existence.

This understanding fosters a sense of unity and humility. We recognize ourselves as a tiny yet integral part of the grand cosmic play, guided by the unseen hand of Pingal.

Beyond Duality:

Unlike Kapali who embodies Shiva's fierce aspect, Pingal transcends the duality of good and evil, life and death. He encompasses both, reminding us that these are merely parts of a continuous cycle.

His rhythm includes the crash of waves and the whisper of leaves, the laughter of children and the silence of death. He teaches us to embrace the entirety of our existence, not shying away from darkness or clinging desperately to light.

Spiritual Evolution:

Understanding Pingal's rhythm becomes a tool for spiritual growth. By aligning ourselves with its flow, we move with grace and acceptance through life's ups and downs. We release attachments and limitations, allowing ourselves to be carried by the cosmic current.

Through meditation and mindful practices, we can tune into the Pingala Nadi within us, tapping into its vibrant energy and finding our own unique place in the grand symphony of existence.

Subtlety and Significance:

While Pingal's story may not be as dramatic as Kapali's, his significance lies in the profound truth he embodies. He reminds us that life is not just a series of events; it's a dance, a song, a symphony of interconnectedness and constant movement.

By understanding and aligning ourselves with Pingal's rhythm, we can move through life with greater awareness, acceptance, and ultimately, liberation.

Bheem Avtar

The Beemavatar, also known as the Bhima Avatar, is a manifestation of Lord Shiva as described in the Shiva Purana. The story is associated with the Mahabharata, one of the major Hindu epics.

According to the Shiva Purana, there was a powerful demon named Bakaasura who was causing havoc and terrorizing the people. The gods, unable to tolerate his tyranny, sought the help of Lord Shiva. In response to their prayers, Shiva took the form of Bhima (Beemavatar) and descended to Earth to confront the demon.

In the Mahabharata, the Pandavas faced various challenges during their exile. One day, when they were staying in the forest, Bakaasura approached them. Bakaasura was a monstrous demon with a voracious appetite, and he demanded that the Pandavas provide him with food daily. The Pandavas, out of fear, reluctantly agreed to his demands.

However, Bakaasura's demands became increasingly unreasonable, and he started demanding a larger amount of food, including one person from the village to be sacrificed as his meal. This created a situation of distress for the villagers. In response to the plight of the people, Lord Shiva incarnated as Bhima to put an end to Bakaasura's tyranny.

Bhima, in the form of Beemavatar, engaged in a fierce battle with Bakaasura. The confrontation between the two was intense, and ultimately, Bhima emerged victorious. He slayed the demon, liberating the villagers from the menace of Bakaasura.

The Bhima Avatar is a unique manifestation of Lord Shiva, showcasing his benevolent aspect as a protector of the righteous and a destroyer of evil forces. This episode is one of the many instances in Hindu mythology where the divine takes on a physical form to intervene in the mortal realm and uphold justice.

Virpakha Avatar

Virupa means "having many forms" or "all-seeing." It associates Virupaksha with Rudra's role as the protector of the Universe who watches over everything with his thousand eyes. This attribute also aligns with Rudra's fierce aspect, often depicted with flames and powerful weaponry, symbolizing his ability to avert evil and maintain cosmic order.

Vilohit Avatar

"Vilohit" translates to "of red color" or "fiery". This name reflects Vilohit's association with Rudra, the fierce aspect of Lord Shiva, often depicted with a fiery hue.

Though not explicitly mentioned in major texts like the Shiva Purana, the Vilohit avatar narrative appears in regional traditions and folklore, particularly in parts of South India.

The Vilohita Avatar of Lord Shiva is mentioned in certain Hindu scriptures, and while the details may vary, a common narrative is found in texts like the Kalika Purana. Here's a general overview of the story associated with the Vilohita Avatar:

Once, the demon Andhaka, who was actually the son of Lord Shiva and Parvati but was adopted by a demon named Hiranyaksha, performed severe penance to obtain a boon from Lord Brahma. As a result of this penance, Andhaka acquired tremendous powers and became a formidable force. With his newfound strength, Andhaka began to torment the gods and wreak havoc in the universe.

As the situation became dire, the gods sought help from Lord Shiva. In response to their prayers, Lord Shiva took the form of Vilohita (or Virabhadra in some accounts), an intense and fierce manifestation. Vilohita was created from the fiery energy of Shiva's third eye.

Vilohita, with his fearsome appearance and powerful demeanor, confronted Andhaka in a fierce battle. The battle between Vilohita and Andhaka was intense and went on for a considerable time. Ultimately, Vilohita managed to defeat Andhaka and rid the world of his tyranny.

The story of Vilohita Avatar underscores the idea of divine intervention to restore cosmic order and protect the universe from the forces of chaos and evil. It also highlights the concept that even demons with divine lineage, such as Andhaka, can be subjected to divine justice when their actions become malevolent and disruptive.

Ajapad Avatar

"Ajapad" translates to "speechless" or "unvocalized." This name signifies a being beyond the limitations of language and conventional expression.

The origin of the Ajapad avatar narrative isn't clearly defined. Some link it to ancient Tantric teachings, while others connect it to regional Shaiva traditions in South India.

The Fragmentary Story: There's no single, unified narrative for the Ajapad avatar. Fragments mention him appearing in human form as a wandering yogi, radiating an aura of peace and silence.

He's often depicted with long, matted hair, a serene expression, and minimal ornamentation. His presence inspires introspection and a connection with the divine through silence and meditation.

Some variations associate him with teaching specific yogic techniques or guiding disciples on the path of self-realization through deep inner exploration.

Interpretation and Significance:

The ambiguity surrounding the Ajapad avatar story itself holds symbolic significance. It represents the ineffable nature of the divine, beyond the grasp of our limited human understanding.

Ajapad's silence symbolizes the ultimate truth that transcends words and concepts. It encourages us to move beyond mere intellectual understanding and cultivate an intuitive connection with the divine through internal practices like meditation and contemplation.

His emphasis on stillness and introspective practices aligns with certain Shaiva philosophies that value inner transformation and self-realization beyond the need for external validation or recognition.

Ahirbudhnya Avatar

Ahirbudhnya" translates to "serpent of the deep" or "dweller in the depths." The name suggests a connection to the primordial waters, symbolizing wisdom, hidden knowledge, and the potential for transformation.

According to the Shiva Purana, Jalandhara was a formidable demon born from the flames of Lord Shiva's third eye. He grew to be extremely powerful and became a threat to the gods and the entire cosmos. Jalandhara acquired the boon that he could not be killed by anyone born from a womb, including gods or demons.
As the situation became dire, the gods sought the help of Lord Shiva. In response to their prayers, Lord Shiva manifested in the form of Ahirbudhnya, a colossal and awe-inspiring figure with a serpent-like appearance. The name "Ahirbudhnya" itself means the one who is born of a serpent.
Ahirbudhnya engaged in a fierce battle with Jalandhara. The confrontation between the two was intense and lasted for a considerable period. Eventually, Lord Shiva, in the form of Ahirbudhnya, managed to overpower and defeat Jalandhara, thereby eliminating the menace that the demon posed to the cosmos.
The Ahirbudhnya Avatar illustrates the divine power of Lord Shiva and his ability to take various forms to protect the universe from destructive forces. It also highlights the significance of Shiva's role as a cosmic guardian and the ultimate authority over all aspects of creation, preservation, and destruction.

Shambhu Avatar

"Shambhu" translates to "auspicious," "beneficent," and "source of happiness." It signifies Shiva's compassion, his role as the giver of peace and prosperity, and his ability to bestow blessings upon devotees.

Coonects Shiva to the cosmic dance of creation and destruction, represented by his Tandava form. In this aspect, Shambhu embodies the dynamic balance between these opposing forces, ultimately leading to renewal and transformation.

Chand Avatar

The Chand Avatar is one of the 11 Rudra avatars of Lord Shiva, the supreme Hindu deity. In this manifestation, Shiva is depicted as a fierce and wrathful form, embodying the power to destroy evil and uphold cosmic order.

According to Hindu scriptures, the Chand Avatar of Shiva represents the darkest and most formidable aspect of the divine. In this avatar, Shiva is described as having a terrifying and intimidating appearance, with features that inspire fear and awe in those who behold him.

Some of the key attributes and characteristics of the Chand Avatar include:
Fierce Countenance: The face of the Chand Avatar is said to be contorted with rage, with piercing eyes that can reduce the mightiest of opponents to ashes. His expression conveys a relentless determination to vanquish evil and maintain the balance of the universe.
Destructive Power: In this form, Shiva is endowed with the ability to unleash devastating cosmic energies that can annihilate any malevolent force that threatens the world. His wrath is seen as a necessary means to cleanse the world of impurities and restore harmony.
Intimidating Appearance: The Chand Avatar is often depicted with multiple arms, each wielding a different weapon, such as a trident, a sword, a mace, or a bow and arrow. His body is adorned with snakes, skulls, and other symbols of power and destruction, further enhancing his fearsome presence.
Protective Nature: Despite his wrathful demeanor, the Chand Avatar is also revered as a protector of the righteous and a guardian of the cosmic order. When invoked, this manifestation of Shiva is believed to shield devotees from harm and bestow them with the strength to overcome adversity.
Ritual Significance: The worship and invocation of the Chand Avatar are often associated with certain Hindu rituals and ceremonies, particularly those focused on the elimination of negative energies, the removal of obstacles, and the attainment of spiritual enlightenment.

Bhav Avatar

The one who exists. He is associated with creation, preservation, and destruction.

Compared to Rudras like Kapali who embody fiery destruction, Bhava represents the creative and transformative aspect of cosmic energy. He symbolizes the constant state of change and evolution inherent in the material world.

Shashtra Avatar

Shashtra Avatar is one of the 11 Rudra avatars of Lord Shiva, the Supreme Hindu deity. Shashtra Avatar is a manifestation of Shiva in the form of a divine weapon or armament.

In this avatar, Lord Shiva is depicted as a powerful warrior, armed with various celestial weapons and instruments of destruction. The name "Shashtra" means "weapon" or "armament" in Sanskrit, signifying the primary aspect of this avatar.

According to Hindu scriptures, the Shashtra Avatar of Shiva is said to possess the following attributes and abilities:

Weapons: Shiva is armed with a vast array of divine weapons, including the trident (trishula), the bow and arrow, the thunderbolt (vajra), the mace, the sword, and other celestial armaments.
Destructive Power: In this avatar, Shiva is endowed with the power to destroy evil and cosmic forces that threaten the stability and harmony of the universe. His weapons are used to vanquish demons and restore order.
Protection and Preservation: While Shiva's Shashtra Avatar is associated with destruction, it is also believed to protect the righteous and preserve the cosmic balance. The wielding of these divine weapons is seen as a means to uphold dharma (righteous principles) and protect the innocent.
Battlefield Prowess: Shiva's Shashtra Avatar is revered as an unparalleled warrior, skilled in the art of combat and the mastery of various celestial weapons. He is often depicted in a state of intense focus and determination, ready to unleash his divine might against the forces of evil.
Symbolism: The Shashtra Avatar of Shiva symbolizes the transcendental nature of the divine, where the physical realm and the spiritual realm converge. The armaments and weapons represent the power and authority of the divine to shape the course of the universe.

Page updated

Google Sites

Report abuse