Rudra Avtar

Rudra Avtar is an epic poetic composition titled Ath Rudra Avtar Kathan written by Guru Gobind Singh and forms part of the Dasam Granth, regarded as the second-most important scripture in Sikhism after the Guru Granth Sahib.

It is sometimes grouped together with the preceding Brahma Avtar composition under the combined title Upāvatār (meaning "lesser avatars").

Concept of Rudra in Gurmat

ਰੁਦ੍ਰ ਧਿਆਨ ਗਿਆਨ ਸਤਿਗੁਰ ਕੇ ਕਬਿ ਜਨ ਭਲ੍ਯ੍ਯ ਉਨਹ ਜ ਗਾਵੈ ॥
रुद्र धिआन गिआन सतिगुर के कबि जन भल्य उनह जो गावै ॥
With Rudra’s focus and the spiritual wisdom of the True Guru, says Bhall the poet, such ones are truly accomplished.

The concept of Rudra Dhyaan (Divine Focus) appears in Sikh philosophy and can be understood through the teachings of the Adi Granth Sahib. Every being’s surat or dhyaan (attention) can turn in two directions—either outward, toward the body and material world, or inward, toward the self, the source of awareness.

As long as one’s attention remains outwardly fixed, disconnected from the inner self, the person remains incomplete (ardh or “half,” as expressed in Gurbani). This state gives rise to confusion, tension, and misguided action. In contrast, the one who is poorṇ (“complete” or “whole”) directs their attention inward, anchoring it in the source of awareness itself. Such a person becomes free from the influence of external forces and vices.

This deep, unwavering inner concentration is termed Rudra Dhyaan. Thoughts that arise from such meditative awareness are not products of the ego but unfold according to the Divine Command, or Hukam. In this understanding, Rudra symbolizes the very quality or power of Hukam itself—the supreme governing principle of the universe.

Rudra, Shiva, and Mahadev in Gurmat Philosophy

In the context of the Dasam Granth, the terms Rudra and Shiva are used in a generic or symbolic sense, while Mahadev refers to a particular historical or mythological personage. Over time, Mahadev came to be identified with Rudra or Shiva, though within Gurmat interpretation, these are understood as distinct.

According to Gurmat philosophy, Mahadev was a yogi who dwelt in the Himalayas. In Hindu tradition, Mahadev is often equated with Shiva or Rudra; however, in the Sikh understanding, the term Shiv (or Shiva) refers not to a person but to the Nirankar, the Formless Divine. Guru Gobind Singh clarified this distinction in the Chaupai verse: “Mahadev ko kehat sada Shiv, Nirankar ka cheenat nahin bhiv.” (They call Mahadev as ‘Shiv’, but they do not understand the true Formless One, the real Shiva.)

Historically, it was common for a devotee to be called by the name of the deity he worshipped. Thus, Mahadev, being a devotee of Shiva, was sometimes also called Shiva. Similarly, Guru Nanak—devoted to the Shabad Guru (the Divine Word)—is identified with the title “Guru,” as expressed by Guru Gobind Singh in the line: “Aad ant ekey avtara, soyi Guru samjheyo hamara.” (The One who manifested from beginning to end is our true Guru.)

From the content of the Rudra Avtar composition, it is evident that Mahadev and Shiva/Rudra are presented as separate entities. Consequently, figures like Dattatreya, discussed within the Rudra Avtar, are not considered incarnations of Mahadev in Gurmat interpretation, but rather as manifestations of the divine principle symbolized by Rudra.

Synopsis

Rudra Avtar presents the narratives of two incarnations associated with Rudra, illustrating deep spiritual principles rather than mythological worship.

Within the Gurmat understanding, Rudra and Shiva symbolize divine energy and consciousness, while Mahadev represents a historical yogic figure; the composition thus distinguishes between the personal and the impersonal aspects of divinity.

Through the lives of Datta (Dattatreya) and Parasnath, the work portrays the eternal conflict between Bibek Buddhi (discriminative wisdom) and Abibek Buddhi (ignorance), emphasizing the triumph of knowledge, self-realization, and devotion to the Formless One. The text discusses Gyaan (spiritual knowledge) and Dhyaan (divine focus or Rudra Dhyaan), rejecting ritualism and external worship.

Its philosophical tone aligns with Gurmat ideals, portraying the Khalsa and the seeker as one who unites wisdom and action, living under the command of the Divine Hukam.

Incarnations of Rudra

Guru Gobind Singh sanctified and narrated the life histories of two enlightened souls, presenting them as manifestations or incarnations of Rudra:

• Datta (Dattatreya) — a monk and teacher of spiritual wisdom.
• Parasnath (Parshvanatha) — 23rd Tirthankar of Jainism.

Datta

The first section of Rudra Avtar recounts the spiritual journey and teachings of Datta (Dattatreya). It includes references to twenty-three gurus and ends with the Guru Gobind Singh's pen-name Syām. This portion comprises 849 Chhands (verses).

Dattatreya story illustrates the search for truth. He learned from twenty-three gurus drawn from nature—humans, animals, birds, and elements—and attained liberation upon realizing his twenty-fourth and ultimate Guru, the Eternal One (Akaal), symbolizing the path of learning from all creation to reach the Divine.

Parasnath

The second section, titled Paranath Avtar, contains 359 Chhands and narrates the life story of Parasnath. It includes his spiritual dialogues with Matsyendranath. This portion explores his enlightenment journey and the moral conflicts he resolves through devotion and inner wisdom.

History

Rudra Avtar was composed at Anandpur Sahib around 1698 CE (1755 Vikram Samvat).

The poem is part of the Bachittar Natak Granth section within the Dasam Granth. While some interpreters consider Bachittar Natak to refer specifically to the autobiographical section Apni Katha, Rudra Avtar is generally regarded as an independent but related composition within the same corpus.

The text appears in all known early manuscripts, including those of Bhai Mani Singh, Motibagh, Sangrur, and Patna. The language is primarily Hindi (Braj Bhasha) interwoven with Sanskrit vocabulary.

The composition begins with six introductory Chhands, followed by the detailed narrations of Datta (849 Chhands) and Parasnath (359 Chhands). Unlike Chandi Charitar or Krishna Avtar, the narrative of Rudra Avtar is original and not derived from the thirty-six Puranas.

Philosophical Aspects in Text

Concept of Almighty in Rudra Avtar

• He is Creator, Birthless, Fearless. His Power of wisdom is above all.

ਜਿਹ ਏਕ ਰੂਪ ਕਿੰਨੇ ਅਨੇਕ ॥ ਪੁਹਮੀ ਅਕਾਸ਼ ਕਿੰਨੇ ਬਿਬੇਕ ॥
He who created many beings from one and with His Power of wisdom,

ਜਲਬਾ ਥਲੇਸ ਸਭ ਠੌਰ ਜਾਨ ॥ ਅਨਭਯ ਅਜੋਨ ਅਨ ਆਸਮਾਨ ॥੬੭॥
created the earth and the sky; that fearless, birthless and beyond desires is there at all the places in water and on plain.67.

• He is indestructible. Created All Beings.

ਅਨਭੰਗ ਅੰਗ ਅਨਭਵ ਪ੍ਰਕਾਸ ॥ ਪਸਰੀ ਜਗੱਤ ਜਿਹ ਜੀਵ ਰਾਸ ॥
His limbs are indestructible; that Lord is the manifestation of cognition; because of His Grave, the beings are scattered over the whole world;

ਕਿੱਨੇ ਸੁ ਜੀਵ ਜਲਿ ਥਲਿ ਅਨੇਕ ॥ ਅੰਤਹਿ ਸਮੇਯ ਫੁਨ ਰੂਪ ਏਕ ॥੭੬॥
He had created many beings in water and on plain and He ultimately merges everyone in His Form.76.

• He is Blemishless(Nihkalanki = Kalki), Stable, Glorious, and of infinite qualities

ਅਕਲੰਕ ਰੂਪ ਅਨਛਿੱਜ ਤੇਜ ॥ ਆਸਨ ਅਡੋਲ ਸੁਭ ਸੁਭ੍ਰ ਸੇਜ ॥
Who is blemish less, Who is eternally glorious, Who is seated on a stable seat

ਅਨਗਨਤ ਜਾਸ ਗੁਨ ਮੱਧਿ ਸੋਭ ॥ ਲਖਿ ਸ਼ੱਤ੍ਰ ਮਿਤ੍ਰ ਜਿਹ ਰਹਤ ਲੋਭ ॥੭੨॥
and Who has infinite qualities. The enemies and friends all are allured to see Him||72||

Supremacy of the One Divine over Deities and Humans

ਸ਼ਿਵ ਸਹੰਸ ਬਰਖ ਲੌ ਜੋਗ ਕੀਨ ॥ ਤਜਿ ਨੇਹ ਗੇਹ ਬਨਬਾਸ ਲੀਨ ॥
Shiva practiced Yoga for thousands of years; he left his home and all attachment and resided in the forest;

ਬਹੁ ਕੀਨ ਜੋਗਿ ਤਹ ਬਹੁ ਪ੍ਰਕਾਰ ॥ ਨਹੀ ਤਦਿਪ ਤਾਸ ਲਹਿ ਸਕਾ ਪਾਰ ॥੮੨॥
He also practiced Yoga in various ways, but still he could not know His end.82.

ਕਈ ਕੋਟ ਇੰਦ੍ਰ ਜਿਹ ਪਾਨਹਾਰ ॥ ਕਈ ਚੰਦ ਸੂਰ ਕ੍ਰਿਸ਼ਨਾਵਤਾਰ ॥
Millions of Indras, Chandras, Suryas and Krishans serve Him;

ਕਈ ਬਿਸ਼ਨ ਰੁਦ੍ਰ ਰਾਮਾ ਰਸੂਲ ॥ ਬਿਨ ਭਗਤਿ ਯੌ ਨ ਕੋਈ ਕਬੂਲ ॥੯੫॥
Many Vishnus, Rudras, Rams, Muhammadas etc. mediate on Him, but He accepts none without true devotion.95.

ਕਈ ਦੱਤ ਸੱਤ ਗੋਰਖ ਦੇਵ ॥ ਮੁਨ ਮਨ ਮਛਿੰਦ੍ਰ ਨਹੀ ਲਖਤ ਭੇਵ ॥
There are many truthful persons like Dutt, many Yogis like Gorakh, Machhindar and other sages,

ਬਹੁ ਭਾਂਤ ਮੰਤ੍ਰ ਮਤ ਕੈ ਪ੍ਰਕਾਸ਼ ॥ ਬਿਨ ਏਕ ਆਸ ਸਭ ਹੀ ਨਿਰਾਸ ॥੯੬॥
but none has been able to comprehend His mystery; various types of Mantras in various religions the faith of One Lord.96.