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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. [1] They are at times identified with the storm deities referred to as Maruts, while at other times considered distinct from them. [2]
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. [3]
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. [4] The Vamana Purana describes the Rudras as the sons of Kashyapa and Aditi. [2] 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 [5]
The Harivamsa , an appendix of the Mahabharata , makes Kashyapa and Surabhi – here, portrayed as his wife – the parents of the Rudras. [2] [6] In another instance in the Mahabharata, it is Dharma (possibly identified with Yama) who is the father of the Rudras and the Maruts. [1]
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:
From the woman were born the eleven Rudranis who became wives of the Rudras. They are:
Brahma allotted to the Rudras the eleven positions of the heart and the five sensory organs, the five organs of action and the mind. [4] [2] Other Puranas call them Aja, Ekapada (Ekapat), Ahirbudhnya, Tvasta, Rudra, Hara, Sambhu, Tryambaka, Aparajita, Isana and Tribhuvana. [4] [2]
In one instance in the epic Mahabharata , the Rudras are eleven in number and are named:
While Kapālin is described the foremost of Rudras here, [1] in the Bhagavad Gita it is Śankara who is considered the greatest of the Rudras. [7] Both Kapalin and Śankara are epithets of Shiva. [1] In another instance, they are described as sons of Tvastr and named: [1]
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. [1] [2] The eleven groups of hundred are named: [1]
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:
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:
The Matsya Purana mentions the ferocious eleven Rudras – named:
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. [5]
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. [2]
The Rig Veda and the Krishna Yajur Veda [8] 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. [2] 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). [2]
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". [2] The Brihadaranyaka Upanishad explicitly states the fact that since the Rudras leaving the body – causing death – makes people cry, they are Rudras. [2]
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". [1] The Bhagavata Purana prescribes the worship of the Rudras to gain virile power. [2]
Rudras are at times identified with the Maruts – sons of Rudra in the Vedas; while at other times, considered distinct from them. [2]
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. [9] However, other scholars disregard this theory and consider that originally Rudras and Maruts were identical. [9] 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. [9]
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. [9]
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. [10]
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, Karna and Duryodhana left Aswathama infuriated, and this event led directly to the annihilation of most of the Pandava lineage by the hands of Ashwatthama himself. [11]
Aditi is an important Vedic goddess in Hinduism. She is the personification of the sprawling, infinite and vast cosmos. She is the goddess of motherhood, consciousness, unconsciousness, the past, the future, and fertility. She is the mother of the celestial deities known as the Adityas, and is referred to as the mother of many deities. As celestial mother of numerous beings, the synthesis of all things, she is associated with space (akasha) and with mystic speech (Vāc). She may be seen as a feminine form of Brahma and associated with the primal substance (mulaprakriti) in the Vedanta.
In Hinduism, Daksha is one of the prajapati, the agents of creation, as well as a divine king-rishi. His iconography depicts him as a man with a stocky body and a handsome face or the head of a goat.
Kurma, is the second avatar of the Hindu preserver deity, Vishnu. Originating in Vedic literature such as the Yajurveda as being synonymous with the Saptarishi called Kashyapa, Kurma is most commonly associated in post-Vedic literature such as the Puranas. He prominently appears in the legend of the churning of the Ocean of Milk, referred to as the Samudra Manthana. Along with being synonymous with Akupara, the World-Turtle supporting the Earth, Kurma is listed as the second of the Dashavatara, which are the ten principal incarnations of Vishnu.
Vamana also known as Trivikrama, Urukrama, Upendra, Dadhivamana, and Balibandhana, is an avatar of the Hindu deity Vishnu. He is the fifth avatar of Vishnu and the first Dashavatara in the Treta Yuga, after Narasimha.
Avatar is a concept within Hinduism that in Sanskrit literally means 'descent'. It signifies the material appearance or incarnation of a powerful deity, or spirit on Earth. The relative verb to "alight, to make one's appearance" is sometimes used to refer to any guru or revered human being.
Bharadvaja was one of the revered Vedic sages (maharishi) in Ancient India. He was a renowned scholar, economist, grammarian and a physician. He is one of the Saptarishis.
Kamadhenu, also known as Surabhi, is a divine bovine-goddess described in Hinduism as the mother of all cows. She is a miraculous cow of plenty who provides her owner whatever they desire and is often portrayed as the mother of other cattle. In iconography, she is generally depicted as a white cow with a female head and breasts, the wings of a bird, and the tail of a peafowl or as a white cow containing various deities within her body. Kamadhenu is not worshipped independently as a goddess. Rather, she is honored by the Hindu veneration of cows, who are regarded as her earthly embodiments.
Deva means "shiny", "exalted", "heavenly being", "divine being", "anything of excellence", and is also one of the Sanskrit terms used to indicate a deity in Hinduism. Deva is a masculine term; the feminine equivalent is Devi. The word is a cognate with Latin deus ("god") and Greek Zeus.
Manu is a term found with various meanings in Hinduism. In early texts, it refers to the archetypal man, or the first man. The Sanskrit term for 'human', मनुष्य or मानव means 'of Manu' or 'children of Manu'. In later texts, Manu is the title or name of fourteen rulers of earth, or alternatively as the head of dynasties that begin with each cyclic kalpa (aeon) when the universe is born anew. The title of the text Manusmriti uses this term as a prefix, but refers to the first Manu – Svayambhuva, the spiritual son of Brahma. In the Hindu cosmology, each kalpa consists of fourteen Manvantaras, and each Manvantara is headed by a different Manu. The current universe, is asserted to be ruled by the 7th Manu named Vaivasvata. Vaivasvata was the king of Dravida before the great flood. He was warned of the flood by the Matsya (fish) avatar of Vishnu, and built a boat that carried the Vedas, Manu's family and the seven sages to safety, helped by Matsya. The tale is repeated with variations in other texts, including the Mahabharata and a few other Puranas. It is similar to other floods such as those associated with Gilgamesh and Noah.
Kama, also known as Kamadeva and Manmatha, is the Hindu god of erotic love, desire, pleasure and beauty. He is depicted as a handsome young man decked with ornaments and flowers, armed with a bow of sugarcane and shooting arrows of flowers. He often portrayed alongside his consort and female counterpart, Rati.
Pushan is a Hindu Vedic solar deity and one of the Adityas. He is the god of meeting. Pushan is responsible for marriages, journeys, roads, and the feeding of cattle. He was a psychopomp, conducting souls to the other world. He protected travelers from bandits and wild beasts, and protected men from being exploited by other men. He was a supportive guide, a "good" god, leading his adherents towards rich pastures and wealth.
In Hindu mythology, Sarama is a mythological dog being referred to as the female dog of the gods, or Deva-shuni. She first appears in one of Hinduism's earliest texts, the Rig Veda, in which she helps the king of the gods Indra to recover divine cows stolen by the Panis asuras. This legend is alluded to in many later texts, and Sarama is often associated with Indra. The epic Mahabharata, and some Puranas, also make brief reference to Sarama.
Hindu mythological wars are the wars described in the Hindu texts of ancient India. These wars depicted both mortals of great prowess as well as deities and supernatural beings, often wielding supernatural weapons of great power. Hindu teachings prescribe war as the final option, to be employed only after all peaceful methods are exhausted. Participation in righteous war, or dharmayuddha, was said to be honourable and was a principal duty of the Kshatriya or the warrior varna, and victory in such wars was regarded as a matter of honour.
Yama, also known as Kāla and Dharmarāja, is the Hindu god of death and justice, responsible for the dispensation of law and punishment of sinners in his abode, Naraka. He is often identified with Dharmadeva, the personification of Dharma, though the two deities have different origins and myths.
Vishnu, also known as Narayana and Hari, is one of the principal deities of Hinduism. He is the supreme being within Vaishnavism, one of the major traditions within contemporary Hinduism.
In Hinduism, Adityas refers to a group of major solar deities, who are the offspring of the goddess Aditi. The name Aditya, in the singular, is taken to refer to the sun god Surya. Generally, Adityas are twelve in number and consist of Vivasvan (Surya), Aryaman, Tvashtr, Savitr, Bhaga, Dhatr, Mitra, Varuna, Amsha, Pushan, Indra and Vishnu.
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