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If Lord Hanuman is 11th Rudra of Shiva than are there any other rudras? If yes please mention all of them.

Thank You in Advance

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The following information can be founded from wikipedia article on Rudras:

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, Ahirabradhya, Kapali, Pingala and Senani – the foremost.

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The Vishnu Purana narrates that Rudra – here identified with Shiva – was born from the anger of the creator-god Brahma. 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 and 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, Sudha and 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

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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, Kapalin, Sthanu and Bhaga. ..

In another instance, they are described as sons of Tvastr and named: Vishvarupa, Ajaikapad, Ahi Budhnya, Virupaksa, Raivata, Hara, Bahurupa, Tryambaka, Savitra, Jayanta and 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. The eleven groups of hundred are named: Ajaikapad, Ahi Budhnya, Pinakin, Rta, Pitrrupa, Tryamabaka, Maheshvara, Vrsakapi, Sambhu, Havana and Ishvara.

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The Matsya Purana mentions the ferocious eleven Rudras – named Kapali, Pingala, Bhima, Virupaksa, Vilohita, Ajesha, Shasana, Shasta, Shambhu, Chanda and Dhruva – aiding God Vishnu in his fight against the demons.

So, according to different purans,they are explained differently.

Note: Formatting is edited from source somewhat ; the name of 11 Rudras are emphasized

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Here is how Vedas count Rudras, later literature have their own writeups but this is across Vedas:

  1. The diversity in counting Rudras is taken into consideration during the Yajñá in the discussion. For example, Kṛṣṇa Yajur Vedā Taittirīya Saṃhitā 1.4.11 states “three and thirty in troops”; at the same time it says “eleven are seated on waters”.
  2. When Vedic meter is considered, Rudras are associated with Triṣṭubh which has 11 syllables multiplied by 4 steps, hence Śrī Rudram of the Kṛṣṇa Yajur Vedā describes 11 homages to Rudra.
  3. Similarly, Śatarudriya of the Sukla Yajur Vedā mentions 6 Rudras with Triṣṭubh and gives 6 X 11 = 66 homages to 100 Rudras. The same Śatarudriya 16.54 states that Rudra manifests in all and so there are innumerable thousands of Rudras.
  4. Yoga of Ṛṣi Vaśiṣṭha describes 100 Rudras, whereas the Mahabharata Itihāsa in its Drona Parva-Narayanastra-mokshana Parva 203 says “Infinite Rudras”.
  5. When offering of sacrifice during Yajñá is in the discussion, Atharva Veda 15.5 talks about 7 intermediator/intermediate spaces in different directions – Bhāva to the Eastern, Śarvā to Southern, Paśūpati to Western, Ugra/Aghora to Northern, Rudra towards nadir or below regions, Mahādeva to the upper regions of the sky/zenith and īśhana towards all directions.
  6. When associated with the human body, Sharva (Śarvā) is associated with the kidneys, Bhāva with the liver, Rudra with the blood and the liver, Paśūpati and Agni with the heart, Mahadeva with the intestines and Ugra/Aghora with the stomach/gut TS1.4.36.
  7. Vājasaneyi Saṃhitā of the Sukla Yajur Vedā describes 6 aspects – Bhāva, Rudra, Śarvā, Paśūpati, Nilagriva and Śitikaṇṭha.
  8. When Rudra is associated with Liṅga then five aspects are described – Sadyojata, Vamadeva, Aghora, Tatpurusha and īśhana.
  9. Rishi Yagnavalkya in Brihadaranyaka Upanishad, attributes the 10 vayus (prânas), and the 11th as the Âtman are all Rudras. Various Anuvākam with their respective meters/syllables make up the mantra, using which various manifestations of Rudras are appeased in Yajñá. For example, Virād meter is of 10 syllables used to give oblation in 10 directions to 10 prāṇas which provide full life called āyus.
  10. Taittirīya Saṃhitā 4.5 talks about 1000 Rudras covering the Earth with 100 bows and 100 arrows.

So, here is the key: depending on the cause and the event, the concept of Rudra manifests. This is the reason why He is called Viṣvarūpam or Pururūpam (the universal or cosmic form with multiple flavors) RV 2.33.10/TA 10.23.1. Śrī Rudram and Śatarudriya presents totality of Rudra’s omnipresence (which we will explore soon) – especially Taittirīya Saṃhitā 1.8.6, which says “एक एव रुद्र न द्वितीयाय तस्थुर्” meaning “There is only One, Rudra without a second”. This, in turn, gave a foundation to the Svetasvatara Upaniṣhad (one among the 18 primary Upaniṣhads), which says in Chap 3, sloka 2. However, when it’s common for human intellect to iconify names like Rudra and limit such name with an image, but we saw how Rudra is not a person or a creature or to be limited to an iconification, so what better than Chandogya Upaniṣhad Chap 6:

एको हि रुद्रो न द्वितीयाय तस्थुर्य इमांल्लोकानीशत ईशनीभिः। प्रत्यङ्जनांस्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः॥ There is (हि) The One (एको ) Rudrā (रुद्रो) and none (न) other than He, none can make Him second (द्विती) in being (याय) that is in existence (तस्थु:र्य) among the worlds( इमां:ल्लोका), He is the authority (ईशते) by His own authority (ईशनीभिः)| In all worlds/dimensions (भुवनानि) is His convolution and projection and guardians (संसृज् + ज्य + गोपाः) in entirety (विश्वा), He is established (तिष्ठति) in all beings (हे जनाः) as the indweller (प्रत्यङ्); and all beings (भूत्वा), at the time of final dissolution (अन्त:काले), become/withdraw into Him (सञ्चुकोच) ~ Svetasvatara Upaniṣhad 3.2

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥6.2.1 कुतस्तु खलु सोम्यैवंस्यादिति होवाच कथमसतः सज्जायेतेति। सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ 6.2.2 यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणांरसान्समवहारमेकतांरसं गमयन्ति ॥ 6.9.1 ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामह इति ॥ “from a single ball of clay, we can know every form made of clay, the difference in form is but the name (nama-rūpa). In the beginning was one being, without a second, or non-being, without a second; and from that various beings came to be. Just like bees make one honey from nectars of various flowers, yet the honey do not know from which tree or flower, in the same way, all beings begotten from One Being do not know their source” Please note: the word “Being” doesn’t mean a person nor an alien or animal, beings means “to be” or “to exist”. Existence can’t be described or iconified with in image/form within the frontier of vocabulary. ~ Chandogya Upaniṣhad 6.2.1/6.2.2/6.9.1/6.9.2

For more detailed information please google "Sanatanadhara Siva Rudra across Vedas and Itihasa"

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