The document discusses the 11 forms of Rudra from Hindu texts. It provides background on Rudra from the Vedas, describing Rudra as a deity associated with storms, winds and medicine. It notes the Rig Veda mentions 11 Rudras representing the senses and mind. The document then discusses the origins, names and attributes of the 11 Rudras, but states the descriptions are not uniform across texts and some details are incomplete. It highlights difficulties in detailing all versions and traditions regarding the 11 Rudras.

1. The Rudras Eleven
29SEP
Namaste!Thankyou for the wonderful note on Dvarapalas.Can I ask
you for one more? Could you pleasegive me info – texts, descriptionsor
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,
etymologyof the term, types of Rudras, their names, attributes and their
iconographic representations.It is virtually impossibleto detail all the
versions in a blog. One has therefore,by sheernecessity, 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 suggestyou may listen to listen to Rudram while you read?, You
may Please select rudra namakam chamakam by Sri M.N. Venkata
Sastry on http://www.vedamantram.com/

2. 1. Rudra
Rudra in Vedas
1.1. The earliest mentions of Rudra occur in the Rig Veda, where three
entire hymns are devoted to him.
Rig Veda mentions a set of thirty-three deities.According to Yaska-
charya, the thirty-three gods are divided equally in three differentplanes
of existence namely the celestial plane (dyuloka)the intermediate region
(antarikshaloka)and the terrestrial region (bhurloka)each plane having
eleven gods.
1.2. There is however a slight variation among the differenttraditions in
naming the thirty-three deities. According to the ShatapathaBrahmana,
these thirty-three deities include eight Vasus, eleven Rudras, twelve
Adityas, Dyaus, and Prithvi. While, Yaska-charya mentions: eight Vasus,
eleven Rudras, twelve Adityas and two Asvinis.
1.3. In the BrihadaranyakaUpanishad the Rishi Yajnavalkya at one
stage says “The eight Vasus, eleven Rudras, twelve Adityas, Indra and
Prajapati are the thirty-three gods”.
He goes on to explain: Katame rudraiti:“Who are the Rudras?” and
says “The ten senses and the mind make eleven. These are the
Rudras.””Whenthe senses and the mind leave the body, they make one
cry in anguish.” While a person is alive, these eleven: the senses and
the mind, subjectthe individual to their demands,and make him cry in
agony if he violates their laws.
1.4. In Rig Veda, Rudra is one of the intermediate level gods (antariksha
devata).He is described as fierce,armed with bow and fast-flying arrows

3. , ‘brilliant shafts which run about the heaven and the earth’ (RV 7.46.3).
He is endowed with strong arms, lustrous bodydecorated with
ornaments and having flowing golden hair.
Rudra is a divinity of the subtle world, the sphere of space,the mid
sphere between the earth and the Sun (Rig Veda 5.3). Rudra is thus a
deity of the intermediate stage. He presidesover the second ritual of
sacrifice,the mid-day offering,the second period of man’s life (say from
24to 50).
Rudra is the intermediary between physical elements and the intellect,
between the spheres of earth and the Sun. Rudra (the howling one) as a
divinity associated with winds represents life-breath (prana-vayu).Rudra
is thus the principles of life.
Rudra the howler or the red one is 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 Upanishad3.16.9).
1.5. Rudra is also regarded as the bestphysician- bhishaja shiromani-
Vaidyanatha (RV 2.33.4). He is said to have healing remedies (RV
1.43.4), and thousand medicines (RV 7.46.3). “Do thou with
strengthening balms incite our heroes”.He is asked not to afflict
children, men and cattle with disease (RV 7.46.2)and to keep villages
free of illness (RV 1.114.1).
1.6. He is “fierce like a formidable wild beast” (RV 2.33.11).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” for mercy and
protection(RV 1.114).
1.7. He is also Shiva the auspicious one. He is known for his wealth. He
is also associated with Aditya (sun) and Agni. He is addressedas the
thousand-eyed one (saharaksha) holding thunderbolts. He is associated
with the dramatic fierceness ofthe thunderstorm and lightening which
strike at men and cattle, but which through the rain brings forth peace
and plenty.
He 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 maryus (mortals).

4. 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 goldenchariots 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.Oftenbrutal, though usually
good humoured, they are feared by everyone.
The number of Maruts varies. They are a group of gods,supposedto
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 (three times sixty in
RV 8.96.8.).
The Rig Vedasings the glory and splendour of the Rudra:
 Chief of all born art thou in glory, Rudra, armed with the thunder,
mightiest of the mighty (2.33.03)
 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)

5.  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 Sovereignof this world, the mighty.(2.33.09)
 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)
 Praise him the chariot-borne, the young, the famous,fierce,slaying
like a dread beast of the forest(2.33.11).
1.8. 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” (10.92.9).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 propername of a deity; but it
also is one that refers to a collectionof Rudras. Even among his
collective forms,he has twin aspects:his terrible aspects as well as his
benevolent aspects (dve tanu tasya devasya).Rudrais 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.
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 (Bhuvanasyapitaram).He commands menand 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 Kshaatadirayanamasa
didistana…| Yebhih Shivahsvavam yevayabhihi I Divahasishakti
svayashanikamabhihi..|| (RV: 10-92-9)
It is said, that Rudra’s identification with Shiva came much later; and for
the first time in Svetavatara Upanishad and later in 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.

6. 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.
By the time of the Puranas, Rudra came to be completelyequated with
Shiva who is one of the Trinity and is represented as the destroyer.Not
surprisingly, Rudra is closelyassociated with the god of death, Yama;
with the god of fire, Agni; and with the magical drink, soma. He is also an
aspectof Shiva the Lord of the universe, the cosmic dancer,the
Supreme yogi and master of all yogis.
1.9. In Rudra Prashna
In the Shata-rudriya,or the hundred names of Rudra, or the
famous Namakahymn of Rudra Prashna found in the Vajasaneyi
samhita of Yajurveda:
“ Rudra is describedas possessing many contradictory attributes; for
example, he is a killer and destroyer;he is terrible, fierce ( ugra),
inauspicious ; he is a delivererand 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 describedas 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
presentin towns and houses,in rivers and lakes, in woods and roads, in

7. clouds and rain, in sunshine and lightning, in wind and storm, in stones,
dust, and earth.”
– -Monier-Williams (of the Boden Chairof Sanskritat Oxford University)
Rudra is thus all pervading and presentin every aspectof creation-
moving and non-moving; conscientor sub-conscient.Rudra bestows
upon us the magnificence of his nature.
1.10. Origins of Rudra
The myths and legends that allege the origin of the Rudra abound.
There are a variety of stories.I do not proposeto discuss them here.
Suffice it to say, all those legends have in commonthe Shiva, anger,
howling or crying out loud.
1.11. Etymology
The etymology of the word Rudra is interpreted variously; and at times is
confusing.Its etymology has taken scholars into all sorts of wild chase.
Rudra in Rig-Vedais 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 beentranslated as ‘roarer’, ‘howler’, ‘wild one’, ‘the
fierce god’and ‘terrible’. The alternate etymologysuggestedas derived
from the root rud is: ‘to be Red, Brilliant’, ‘to be ruddy’ or ‘to shine’.
Rudra is sometimesidentified 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’(RV 2.33.1);and collectively
“the Rudras” is used to mean ‘the sons of Rudra’ or the Maruts.

8. 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’.
In other contexts,Rudra can simply mean ‘the number eleven’.
2. The Rudras Eleven
2.1. The Rudras are said to be truly infinite (shatam anantam bhavati,
asankhyakam).They are presenteverywhere, manifest in millions of
forms in as many abodes;and influence every aspectof creation
(sahasranisahasrashoye rudra adhi bhumyam…); and they are there
even in the food we eat and drink we consume (ye anneshuvividhyanti
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).
2.2. 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
differfrom one text to another. There is thus, virtually, a plethora of
Rudras. But, each of them represents a certain aspect of Shiva or
Rudra.
2.3. The following are some instances of the names of the eleven
Rudras according to differentauthorities:

9.  Shatarudriyahymns 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(commanderof 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.
 Amsumadbhedaagama (a text of Shilpa sastra): Mahadeva; Siva;
Rudra ;Sankara; Nilalohita; Isana; Vijaya; Bhima; Deva -Deva; Bhava ;
and Kapali.
 PadmaPurana: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.
 ValmikiRamayana (4.43):Aja; Ekapada; Abhirbhudya; Hara; Shambu:
Tryambaka; Aparajita; Isana; Tribhuvana; Twasta; and Rudra.
 SrimadBhagavata (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
 Accordingto JothishSastras (Astrology) : Kapali; Pingala; Bhima;
Virupaksha;Vilohita; Shasta; Ajapada; Abhirbudhnya; Shambu;
Chanda ;and Bhava.
These rule the eleven-divisionchart called Rudramsha,which indicates
the struggles and strife’s of the horoscope.There are prayers to
appease the specificRudras.
2.4. 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).

10. 3. Iconography of the Rudras
3.1. 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 subjectacross 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.
3.2. But, as a rule, all Rudras are said to possessforms 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 descriptionof how
Mahadeva or Mahesvara should be depicted.
3.3. Rudra is describedsometimes as tawny (bablusha)ruddy
complexion.The term also means a bull (as inBhabru-vahana).Rudra is
therefore often depictedas riding a bull and carrying a trident or shooting
arrows.

11. 3.4. Vishnudharmottarastates that Mahadeva should be have a moon
like complexionand 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 exceptionof the north face
(Vamadeva two eyed) should be three –eyed.On the crest of the matted
locks of the north face should be the crescentmoon, 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.
3.5. The Shilpa text Karanagamaprescribes 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 crescentmoonin it.

12. 3.6. Another text Amsumad-bheda-agamastates 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).
3.7. Another Shilpa text –SanathkumaraSamhita (shiva-175-178)
provides slightly differenticonographic details of Rudra: as having a
pearl, moon or jasmine like soothing–brightcomplexion; four arms; three
eyes glowing like embers;and having a coiled mop of hair (jata-makuta)
decorated with crescentmoon. He is clad in tiger skin and garlands
of Arka flowers and snakes. His front two hands bestowblessing
(varada) and assurance or protection(abhaya).His uppertwo hands hold
battle axe (parashu)and deer.

13. 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.
3.8. Rupa-mandana,Karanagama and other Shipa texts provide totally
differenticonographic details of the Rudras. For instance:
Isana (sun): Five faced;ten armed. Crystal white complexion;matted
hair done like a crown with a crescentmoon 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: Complexionresembling 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
(kapalamala)round the matted hair yellow in colour done like a crown;
eight arms –the hands on the right holding trident, battle axe, sword and

14. 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; tw o
arms carrying sword and shield.—(Rupamandana)
Sadyojatha: the body, garments, garlands etc are all done in w hite like jasmine flow er, moon or conch. He is joyous and of
handsome appearance. He is three eyed and tw o 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 w eapons-axe,bow, arrow,
khatvanga etc; skull-cup, book, rosary, w ater-pot, lotus, and gesturing assurance and benediction. His five faces glow with
crystallike luster; Vamadeva face has yellow tinge; Aghora face in blue w ith sharp fierce tusks; Tatpurusha face is red like lotus
w ith 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; tw o hands held on the lap in yoga posture; other
hands carrying trident and rosary (right) and skull-cup and w ater-pot (kamandalau)in the left.

15. Kiranaksha: fair complexion; dressed in w hite; four arms –tw o gesturing protection and boon and the other holding rosary and a
book.
Srikanta: garments of variegated colour; w elldecorated with ornaments; handsome face; four arms carrying bow, arrows;
sw ordand shield.
Virupaksha: has expanded eyes, a bright face, hairs erect, tw o hands and a yellow beard. His limbs are reddish –dark in colour;
he w earsdarkgarments; holds a majestic staff (death) and is richly ornamented .He rides a camel representing delusion.
Bhima: is show n having a garland of skulls and carrying a khatvanga (skull –staff). He is jackal faced w ith terrible fangs and
looking angry. He has deep red complexion.
Aja .Ekapada, Revata, Hara, Trayambaka, Suresvara, Jayanta and Aparajita are described w ith 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 fromthe above considerably.]
3.8. The other texts like Kalika purana, Padma purana, Vishvakarma samhita, Aparajita puccha, Shilpa rathna,Shiva agama etc
too carry their ow n descriptions of the Rudras. They vary fromeach other in regard to details such as the number of faces,

16. 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 formof Shiva.
3.9. In the popular depictions of the Rudras all Rudras are made to look like the centralfigure of Shiva. But, one cannot make
out w hich are those Rudras, their names or specialattributes, because all are made to look alike. That surely is easier but lacks
authenticity.
4. At the end:
4.1 There is no standard set of Rudras. Each school, text or authority identifies its ow n set of eleven Rudras according to their
priorities. The details of iconography of Rudras vary greatly acrossthe texts and traditions. There is a considerable flexibility in
the choice of the attributes, the physicalforms, the postures and the ornaments/w eapons.
4.2. It appears, you too may have to select your team of the Rudras Eleven fromacross the spectrumof 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 (tw o 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.
4.3. 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 Ireferred to.
4.4. 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.