Traditional
42-898: [REDACTED] Look up उग्र in Wiktionary, the free dictionary. Ugra may refer to: A Rudra (forms of the Hindu deity Shiva) Ugra, the pen-name of the Indian writer Pandey Becham Sharma (1907–1967) Ugra (Oka) , a river in Russia, tributary of the Oka Ugra, a small river in Romania, tributary of the Trotuș Ugra, the Hungarian name for Ungra Commune, Brașov County, Romania Ugra,
84-537: A shloka (hymn), which explains the importance of reverence of ecology in Hinduism. It states, "A pond equals ten wells , a reservoir equals ten ponds, while a son equals ten reservoirs, and a tree equals ten sons." The text presents Yoga in many early and late chapters, with the description varying. In chapter 52, for example, the Matsya Purana states that Karma Yoga is more important than Jnana Yoga to
126-819: A Hungarian name for Ogra Commune, Mureș County, Romania Ugra (inhabited locality) , several inhabited localities in Russia Ugra National Park , a national park in Russia Ugra-class submarine tenders , the NATO classification of a ship from the Soviet Navy Upper Guadalupe River Authority , a government-owned corporation in Texas, United States Ugraparipṛcchā Sūtra , also known as The Inquiry of Ugra Unitized Group Ration - A (UGR-A),
168-520: A Purana genre of literature. A history written with five characteristics is called a Purana, states Matsya Purana , otherwise it is called Akhyana . These five characteristics are cosmogony describing its theory of primary creation of the universe, chronological description of secondary creations wherein the universe goes through the cycle of birth-life-death, genealogy and mythology of gods and goddesses, Manvantaras , legends of kings and people including solar and lunar dynasties. The Matsya Purana
210-517: A collection of chapters called the Mahatmya . These, states Ariel Glucklich, were ancient or medieval Indian "promotional works aimed at tourists from that era". The most detailed set, in chapters 189–194 of the Matsya Purana , is about sights, history and temples along the Narmada river region in modern Madhya Pradesh , Maharashtra and Gujarat . The Prayaga Mahatmya is another tour guide in
252-443: A house along with construction-related ritual ceremonies. The Matsya Purana , along with the texts such as Brihat Samhita, are among the oldest surviving texts with numerous sections on temple, sculpture and artwork designs. The Purana describes 20 styles of Hindu temples, such as Meru, Mandara (later Mandir) and Kailasa designs. The text lays out guidelines on foundation, spaces within the core temple where people visit, and then
294-515: A new Yogi, because Karma Yoga leads to Jnana Yoga, and Jnana Yoga never arises without Karma Yoga. The text then describes eight essential spiritual qualities of a Karma Yogi in verse 52.8–52.10 – Clemency and non-injury to others and all living beings, forbearance, protection to those who seek aid in distress, freedom from envy, external and internal purification, calmness, non-miserliness in helping those who are distressed, and never hankering after another person's wealth or wife. Karma Yogi, asserts
336-510: A section on goddess Shakti as well. Chapters 54-102 of the text discuss the significance and celebration of Hindu festivals and family celebrations such as those related to the Samskara (rite of passage) . The chapters 215–227 of the text discuss its theories of the duties of a king and good government, while chapters 252–257 weave in a technical discussion of how to identify a stable soil for home construction, different architectural designs of
378-432: A stratified literature. Each titled work consists of material that has grown by numerous accretions in successive historical eras. Thus no Purana has a single date of composition. (...) It is as if they were libraries to which new volumes have been continuously added, not necessarily at the end of the shelf, but randomly. The text is named after the fish avatar of the Hindu god Vishnu called Matsya. The Tamil version of
420-524: A type of American military ration See also [ edit ] Yugra , term for people of the Ural Mountains Ugramm , a 2014 Indian-Kannada language action thriller film Ugram (film) , a 2023 Indian Telugu-language action thriller film Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Ugra . If an internal link led you here, you may wish to change
462-486: Is also notable for being encyclopedic in the topics it covers. Along with the five topics the text defines a Purana to be, it includes mythology, a guide for building art work such as paintings and sculpture, features and design guidelines for temples, objects and house architecture ( Vastu-shastra ), various types of Yoga , duties and ethics ( Dharma ) with multiple chapters on the value of Dāna (charity), both Shiva and Vishnu related festivals, geography particularly around
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#1732765702034504-546: Is another name for Rudra. The eleven groups of hundred are named: 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
546-576: Is described the foremost of Rudras here, in the Bhagavad Gita it is Śankara who is considered the greatest of the Rudras. Both Kapalin and Śankara are epithets of Shiva. In another instance, they are described as sons of Tvastr and named: 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
588-530: Is one of the eighteen major Puranas (Mahapurana), and among the oldest and better preserved in the Puranic genre of Sanskrit literature in Hinduism . The text is a Vaishnavism text named after the half-human and half- fish avatar of Vishnu . However, the text has been called by the 19th-century Sanskrit scholar Horace Hayman Wilson , "although a Shaivism (Shiva-related) work, it is not exclusively so";
630-620: 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. 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. Ashwatthama ,
672-462: The Matsya Purana has two sections, Purva (early) and Uttara (later), and it consists of 172 chapters. Other versions of the published Matsya Purana manuscripts have 291 chapters. The text and tradition asserts that Matsya Purana had 20,000 verses. However, extant manuscripts contain between 13,000 and 15,000 verses. The Padma Purana categorizes Matsya Purana as a Tamas Purana, or one that glorifies Shiva or Agni. Scholars consider
714-458: The Matsya Purana were likely suggestions, and not binding on those who sponsored or built the temples, states Michael Meister. However, field evidence suggests that the 1st-millennium Hindu temples across India, ones that have survived into the modern age, did adopt the square principle and the architecture approximately follows the general principles mention in old texts such as the Matsya Purana . The Matsya Purana contains, like all Puranas,
756-532: The Narmada river, pilgrimage, duties of a king and good government and other topics. The Matsya Purana, like all Puranas, was revised and updated continuously. The composition of the text may have begun in the last centuries of the 1st-millennium BCE, and its first version complete by about the 3rd-century of the common era, asserts Ramachandra Dikshitar – known for proposing ancient dates for Indian literature. Other scholars, such as Pandurang Vaman Kane , place
798-503: The Sattva-Rajas-Tamas classification as "entirely fanciful" and there is nothing in this text that actually justifies this classification. It narrates the story of Matsya, the first of ten major Avatars of the Hindu god Vishnu . The text describes the mythology of a great flood, where in the world and humans led by Manu, the seeds of all plants and mobile living beings, as well as its knowledge books (Vedas) were saved by
840-466: The 3rd-century CE, but sections of it were routinely revised, deleted and expanded over the centuries, through the 2nd-millennium CE. The Matsya Purana , like all Puranas, has a complicated chronology. Dimmitt and van Buitenen state that each of the Puranas is encyclopedic in style, and it is difficult to ascertain when, where, why and by whom these were written: As they exist today, the Puranas are
882-469: The Maruts. 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
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#1732765702034924-507: The Matsya avatar of Vishnu. The Matsya Purana covers a diverse range of topics, many unrelated to Vishnu, and its mixed encyclopedic character led Horace Hayman Wilson – famous for his 19th-century Purana studies and translations, to state, "it is too mixed a character to be considered a genuine Purana" and largely a collection of miscellaneous topics. The text includes a similar coverage on legends of god Shiva and god Vishnu, and dedicates
966-628: 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". The Bhagavata Purana prescribes the worship of the Rudras to gain virile power. Rudras are at times identified with the Maruts – sons of Rudra in the Vedas; while at other times, considered distinct from them. Some scholars believe that Rudras and Maruts could be distinct groups, Rudras being
1008-484: The Rudras as the 49 sons of Diti , sister of Aditi, and the attendants of Indra, rather than Rudra. 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 . The Vamana Purana describes the Rudras as the sons of Kashyapa and Aditi. The Matsya Purana notes that Surabhi –
1050-499: 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. 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 –
1092-490: The atmosphere. As wind-gods, the Rudras represent the life-breath. 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). 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
1134-431: The earliest version of the text to between c. 200 and 500 CE. The Matsya Purana , in chapter 53, includes a note stating that as a Purana, it is supposed to be edited and revised to remain useful to the society. Wendy Doniger dates the Matsya Purana to have been composed between 250 and 500 CE. The general consensus among scholars is that Matsya Purana is among the older Purana, with its first version complete in
1176-447: 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. Other Puranas call them Aja, Ekapada (Ekapat), Ahirbudhnya, Tvasta, Rudra, Hara, Sambhu, Tryambaka, Aparajita, Isana and Tribhuvana. In one instance in the epic Mahabharata , the Rudras are eleven in number and are named: While Kapālin
1218-411: 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 . In Vedic scriptures , Rudras are described as loyal companions of Rudra, who later
1260-458: 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. They are at times identified with the storm deities referred to as Maruts , while at other times considered distinct from them. While the Vamana Purana describes Rudras as the sons of Kashyapa and Aditi, Maruts are described distinct from
1302-409: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Ugra&oldid=1177578294 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Rudras Rudras refer to
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1344-528: 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 The Harivamsa , an appendix of the Mahabharata , makes Kashyapa and Surabhi – here, portrayed as his wife – the parents of the Rudras. In another instance in the Mahabharata, it is Dharma (possibly identified with Yama ) who is the father of the Rudras and
1386-499: The pillar inside the temple (stambha) be considered as of nine parts, with terms such as Padma, Kumbha, Antara and others, wherein the width of the pillar and each of these parts have certain ratios, and the structural features or carvings be laid out on these nine parts. The text, though named after an avatar of Vishnu, has numerous sections on the installation of Shiva Linga , while other chapters mention Vishnu murti , goddesses and other deities. The design guidebooks embedded inside
1428-488: 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". The Brihadaranyaka Upanishad explicitly states the fact that since the Rudras leaving the body – causing death – makes people cry, they are Rudras. The Mahabharata describes
1470-611: 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
1512-399: The spire ( Vimana or Shikhara ). The text highlights the square design principle, suggesting that the land and design of large temples be set on 64 squares (mandala or yantra), and numerous other square grid designs such as the 16 square grid smaller temple. A temple's main entrance and the sanctum space should typically open east facing the sunrise, states the text, while the human body
1554-526: The text has also been referred to one that simultaneously praises various Hindu gods and goddesses. The Matsya Purana has survived into the modern era in many versions, varying in the details but almost all of the published versions have 291 chapters, except the Tamil language version, written in Grantha script, which has 172 chapters. The text is notable for providing one of earliest known definition of
1596-463: The text, which covers chapters 103–112 of the Matsya Purana , with verses on the Kumbh mela . Other Tirtha (pilgrimage) areas covered in the tour guide sections of this Purana, include those related to Goddesses (Shakti) in eastern and southern states of India. The chapters 180-185 of the text present Avimukta Mahatmya , which is a travel guide for Benaras ( Varanasi , Kashi). Matsya Purana has
1638-570: 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. However, other scholars disregard this theory and consider that originally Rudras and Maruts were identical. A theory suggests that slowly in
1680-483: 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. The Rig Veda and the Krishna Yajur Veda makes the Rudras the gods of the middle world, situated between earth and heaven i.e.
1722-635: 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. Matsya Purana Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Matsya Purana ( IAST : Matsya Purāṇa)
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1764-416: Was the template of the temple, with Atman and Brahman (Purusha) as the resider in the heart, respectively. The relative ratios, of various levels and various spaces, which the text asserts are naturally pleasing, such as those of entrance height, lengths and heights, placement of carvings are specified in chapters 253–269, as well as other sections such as chapters 58–65. For example, the text suggests that
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