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AURVA.
A Rishi, son of Urva and grandson of Bhrigu.He is described in the
Maha-bharata as Bon of the sage Chyavana by his wife. Arushi From
his race he is called Bhargava. The Maha-bharata relates that a king
named Krita-virya was very liberal to his priests of the race of
Bhrigu, and that they grew rich upon his munificence. After his
death, his descendants, who had fallen into poverty, begged help
from the Bhrigus, and met with no liberal response. Some of them
buried their money, and when this was discovered the impoverished
Kshatriyas were so exasperated that they slew all the Bhrigus down
to the children in the womb. One woman concealed her unborn child
her thigh, and the Kshatriyas being informed of this, sought the
child to kill it, but the child "issued forth from its mother's
thigh with lustre and blinded the persecutors. From being produced
from the thigh (uru), the child received the name of Aurva.
The sage's austerities alarmed both gods and men, And ho for a long
time refused to mitigate his wrath against the Kshatriyas, but at
the persuasion of the Pitris, he cast the fire of his anger into the
sea, where it became a being with the face of a horse called Haya
-siras. While he was living in the forest he prevented the wife of
King Bahu from burning herself with her husband's corpse. Thus he
saved the life of her son, with whom she had been pregnant seven
years. When the child was born he was called Sagara (ocean); Aurva
was his preceptor, and bestowed on him the Agneyastra, or fiery
weapon with which he conquered the barbarians who invaded his
country. Aurva had a son named Richika, who was father of Jamadagni
The Hari-vansa gives another version of the legend about the
offspring of Aurva. The sage was urged by his friends to beget
children. He consented, but he foretold that his progeny would live
by the destruction of others. Then he produced from his thigh a
devouring fire, which cried out with a loud voice, "I am hungry; let
me consume the world." The various regions were soon in flames, when
Brahma interfered to save his creation, and promised the son of
Aurva a suitable abode and maintenance. The abode was to be at
Badavi -mukha, the mouth of the ocean; for Brahma was born and rests
in the ocean, and he and the newly produced fire were to consume the
world together at the end of each age, and at the end of time to
devour ail things with the gods, Asuras, and Rakshasas. The name
A’urva thus signifies, shortly, the submarine fire. It is also
called Badavanala and Samvarttaka. It is represented as a flame with
a horse's head, and is also called Kaka-dhwaja, from carrying a
banner on which there is a crow.
AUSANA,
or AUSANASA PURANA
See Purana.
AUTTAMI.
The third Manu. See Manu.
AVANTI,
AVANTIKA
A name of Ujjayini, one of the seven sacred cities.
AVATARA.
'A descent.' The incarnation of a deity, especially of Vishnu. The
first indication, not of an Avatara, but of what subsequently
developed into an Avatara, is found in the Rig-veda in the "three
steps" of "Vishnu, the unconquerable preserver," who "strode over
this (universe)," and "in three places planted his step." The early
commentators under-stood the "three places" to be the earth, the
atmosphere, and the sky; that in the earth Vishnu was fire, in tile
air lightning, and in the sky the solar light. One commentator,
Aurnavabha, whose name deserves mention, took a more philosophical
view of the matter, and interpreted "the three steps" as being "the
different positions of the sun at his rising, culmination, and
setting." Sayana, the great commentator, who lived in days when the
god Vishnu had obtained pre-eminence, understood " the three steps"
to be "the three steps" taken by that god in his incarnation of
vamana the dwarf, to be presently noticed. Another reference to "
three strides " and to a sort of Avatars is made in the Taittiriya
Sanhita, where it is said, " Indra, assuming the form of a
she-jackal, stepped all round the earth in three (strides). Thus
the, gods obtained it. "
Boar
Incarnation
-In the
Taittiriya Sanhita and Brahmana, and also in the Satapatha Brahmana,
the creator prajapati, afterwards known as Brahma, took the form of
a boar for the purpose of raising the earth out of the boundless
waters. The Sanhita says, "This universe was formerly waters, fluid.
On it Prajapati, becoming wind, moved. He saw this (earth). Becoming
a boar, he took her up. Becoming Viswakarman, he wiped (the moisture
from) her. She extended. She became the extended one (Prithvi). From
this the earth derives her designation as 'the extended one.' "The
Brahmana is in accord as to the illimitable waters, and adds, "
Prajapati practised arduous devotion (saying), How shall this
universe be (developed)? He beheld a lotus leaf standing. He
thought, There is somewhat on which this (lotus leaf) rests; He, as
a boar having assumed that form-plunged beneath towards it. He found
the earth down below. Breaking off (a portion of her), he rose to
the surface. He then extended it on the lotus leaf. Inasmuch as he
extended it, that is the extension of the extended one (the earth).
This became (abhut). From this the earth derives its name of
Bhumi." Further, in the Taittiriya Aranyaka it is said that the
earth was "raised by a black boar with a hundred arms." The
Satapatha Brahmana states, "She (the earth) was only so large, of
the size of a span. A boar called Emusha raised her up. Her lord,
prajapati, in consequence prospers him with this pair and makes him
complete." In the Ramayana also it is stated that Brahma "be became
a boar and raised up the earth."
Karma
or Tortoise
-In the
Satapatha Brahmana it is said that "Prajapati, having assumed the
form of a tortoise (karma), created offspring. That which he
created he made (akarot); hence the word Karma."
Fish
Incarnation-The
earliest
mention of the fish .Avatara occurs in the .8atapatha Brahmana, in
connection with the Hindu legend of the deluge. Manu found, in the
water which was brought to him for his ablutions, a small fish,
which spoke to him and said," I will save thee "from a flood which
shall sweep away all creatures. This fish grew to a large size, and
had to be consigned to the ocean, when he directed Manu to construct
.a ship and to resort to him when the flood should rise. The deluge
came, and Manu embarked in the ship. The fish then swam to Manu, who
fastened the vessel to the fish's horn, and was conducted to safety.
The Mahabharata repeats this story with some variations.
The incarnations of the boar, the tortoise, and the fish are
thus in the earlier writings represented as manifestations of
prajapati or Brahma. The "three steps" which form the germ of the
dwarf incarnation are ascribed to Vishnu, but even these appear to
be of an astronomical or mythical character rather than
glorifications of a particular deity. In the Maha-bharata Vishnu has
become the most prominent of the gods, and some of his incarnations
are more or less distinctively noticed; but it is in the Puranas
that they receive their full development. According to the generally
received account, the incarnations of Vishnu are ten in number, each
of them being assumed by Vishnu, the great preserving power, to save
the world from some great danger or trouble.
1.
Matsya
'The fish.' This is an appropriation to Vishnu of the ancient legend
of the fish and the deluge, as related in the Satapatha Brahmana,
and quoted a above. The details of this Avatara vary slightly in
different puranas. The object of the incarnation was to save
Vaivaswata, the seventh Manu, and progenitor of the human race, from
destruction by a deluge. A small fish came into the hands of
Manu and besought his protection. He carefully guarded it, and it
grew rapidly until nothing but the ocean could contain it. Manu then
recognised its divinity, and worshipped the deity Vishnu thus
incarnate. The god apprised Manu of the approaching cataclysm, and
bade him prepare for it. When it came, Manu embarked in a ship with
the Rishis, and with the seeds of all existing things. Vishnu then
appeared as the fish with a most stupendous horn. The ship was bound
to this horn with the great serpent as with a rope, and was secured
in safety until the waters had subsided. The Bhagavata Purana
introduces a new feature. In one of the nights 6L Brahma, and during
his repose, the earth and the other worlds were submerged in the
ocean. Then the demon Haya-griva drew near, and carried off the
Veda, which had issued from Brahma's mouth. To recover the Veda thus
lost, Vishnu assumed the form of a fish, and saved Manu as above
related. But this purana adds, that the fish instructed Manu and the
Rishis in " the true doctrine of the soul of the eternal Brahma;"
and, when Brahma awoke at the end of this dissolution of the
universe, Vishnu slew Haya.-griva and restored the Veda to Brahma.
2.
Karma
'The tortoise' the germ of this Avatara is found in the Satapatha
Brahmana, as above noticed. In its later and developed form, Vishnu
appeared in the form of a tortoise in the Satya-yuga, or first age,
to recover some things of value, which had been lost in the deluge.
In the form of a tortoise he placed himself at the bottom of the sea
of milk, and made his back the base or pivot of the mountain
Mandara. The gods and demons twisted the great serpent Vasuki round
the mountain' and, dividing into two parties, each took an end of
the snake as a rope, and thus churned the sea until they recovered
the desired objects. These were-(1.) Amrita, the water of life; (2.)
Dhanwantari, the physician of the gods and bearer of the cup of
Amrita ; (3.) Lakshmi, goddess of fortune and beauty, and consort of
Vishnu; (4.) Sura, goddess of wine ; (5.) Chandra, the moon; (6.)
Rambha, a nymph, and pattern of a lovely and amiable woman ; (7.)
Uchchaih-sravas, a wonderful and model horse ; (8.) Kaustubha, a
celebrated jewel ; (9.) Parijata, a celestial tree; (10.) Surabhi,
the cow of plenty; (11.) Airavata, a wonderful model elephant; (12.)
Sankha, a shell, the conch of victory; (13.) Dhanus, a famous bow;
and (14.) Visha, poison.
3.
Varaha
`The boar.' The old legend of the Brahmanas concerning the boar
which raised the earth from the waters has been appropriated to
Vishnu A demon named Hiranyaksha bad dragged the earth to the bottom
of the sea. To recover it Vishnu assumed the form of a boar, and
after a contest of a thousand years he slew the demon and raised up
the earth.
4.
Nara-sinha, or Nri-sinha
`The man-lion.' Vishnu assumed this form to deliver the world from
the tyranny of Hiranya- kasipu, a demon who, by the favour of
Brahma, had become invulnerable, and was secure from gods, men, and
animals. This demon's son, named Prahlada, worshipped Vishnu, which
so incensed his father that he tried to kill him, but his efforts
were all in vain. Contending with his son as to the omnipotence and
omnipresence of Vishnu, Hiranya-kasipu demanded to know if Vishnu
was present in a stone pillar of the hall, and struck it violently.
To avenge Prahlada, and to vindicate his own offended majesty,
Vishnu came forth from the pillar as the Nara-sinha, half-man and
half-lion, and tore the arrogant Daitya king to pieces.
These four incarnations are supposed to have appeared in the
Satya-yuga, or first age of the world-
5.
Vamana
`The dwarf.' The origin of this incarnation is “the three strides of
Vishnu," spoken of in the Rig-veda, as before explained. In the
Treta-yuga, or second age, the Daitya king Bali had, by his
devotions and austerities, acquired the dominion of the three
worlds, and the gods were shorn of their power and dignity. To
remedy this, Vishnu was born as a diminutive son of Kasyapa and
.Aditi The dwarf appeared before Bali, and begged of him as much
land as he could step over in three paces. The generous monarch
complied with the request. Vishnu took two strides over heaven and
earth; but respecting the virtues of Bali, he then stopped, leaving
the dominion of patala, or the infernal regions, to Bali.
The first five incarnations are thus purely mythological; in
the next three we have the heroic element, and in the ninth the
religious.
6.
Parasu-rama
`Rama with the axe.' Born in the Treta, or second age, as son of the
Brahman Jamadagni, to deliver the Brahmans from the arrogant
dominion of the Kshatriyas. See Parasu-Rama.
7.
Rama or Rama-Chandra
'The moon-like or gentle Rama, the hero of the Ramayana. He
was the son of Dasaratha, king of Ayodhya, of the Solar race, and
was born in the Treta-yuga, or second age, for the purpose of
destroying the demon Ravana.
8.
Krishna
'The black or dark coloured.' This is the most popular of all the
later deities, and has obtained such pre-eminence, that his votaries
look upon him not simply as an incarnation, but as a perfect
manifestation of Vishnu. When Krishna is thus exalted to the full
godhead, his elder brother, Bala-rama takes his place as the eighth
Avatars. See Krishna and Bala-rama.
9.
Buddha
The great success of Buddha as a religious teacher seems to have
induced the Brahmans to adopt him as their own, rather than to
recognise him as an adversary. So Vishnu is said to have appeared as
Buddha to encourage demons and wicked men to despise the Vedas,
reject caste, and deny the existence of the gods, and thus to effect
their own destruction.
10.
Kalki or Kalkin
'The white horse.’ This incarnation of Vishnu is to appear at the
end of the Kali or Iron Age, seated on a white horse, with a "drawn
sword blazing like a comet, for the final destruction of the wicked,
the renovation of creation, and the restoration of purity.
The above are the usually recognised Avataras, but the number
is sometimes extended, and the Bhagavata Purana, which is the most
fervid of all the puranas in its glorification of Vishnu, enumerates
twenty-two incarnations :-(1.) Purusha, the male, the progenitor;
(2.) Varaha, the boar; (3.) Narada, the great sage; (4.) Nara and
Narayana (q.v.); (5.) Kapila, the great sage; (6.) Dattatreya, a
sage; (7.) Yajna, sacrifice; (8.) Rishabha, a righteous king, father
of Bharata; (9.) Prithu, a king; (10.) Matsya, the fish; (11.)
Kurma, the tortoise; (12 and 13.) Dhanwantari, the physician of the
gods; (14- ) Nara-sinha, the man-lion; (15.) vamana, the dwarf;
(16.) parasu-rama; (17.) Veda-Vyasa; (18.) Rama; (19.) Bala-rama;
(20.) Krishna; (21.) Buddha; (22.) Kalki But after this it adds-"
The incarnations of Vishnu are innumerable, like the rivulets
flowing from an inexhaustible lake. Rishis, Manus, gods, sons of
Manus, Prajapatis, are all portions of him."
AVATARANA
An abode of the Rakshasas.
AYODHYA
The modern Oude. The capital of Ikshwaku, the
founder of the Solar race, and afterwards the capital of Rama. It is
one of the seven sacred cities. The exact site has not been
discovered.
AYUR-VEDA
'The Veda of life.' A work on medicine, attributed to
Dhanwantari, and sometimes regarded as a supplement to the
Atharva-veda.
AYUS
The first-born son of Pururavas and Urvasi, and the father of
Nahusha, Kshattra-vriddha, Rambha, Raja, and
Anenas.
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