AVATAR

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AVATAR

A New Age belief-management seminar developed by a Jack Raso and first released in 1987 that may be applicable to a range of problems, including health, education and occupation.
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35) For example, approximately seventy percent of Hindus today are Vaisnavas, devotees of Visnu as the supreme God, and they worship one or many avataras of Visnu present within temples and images.
Thus while Krsna's identity as Visnu, the regulator of cosmic order and matrix of avatara forms, is most transparent in the Govardhanadhara and Kaliyadamana scenes of Krsna's youth, in his adult life it is above all the image of Krsna mounted upon Garuda and battling Indra for the Parijata tree that communicates his identity as Visnu--as the powerful securer of auspiciousness, domestic felicity, and worldly prosperity.
2-3); and their explications of the avatara of Krsna announced in Gita 4 (chap.
Radhakrishnan); the theological model of Jesus as an avatara or a manifestation of the supreme Brahman (Swami Akhilananda); the ascetical model of Jesus as the extraordinary yogi (M.
The later Srivaisnava theologians employed the avatara notion to emphasize that, although a human being creates the image for Visnu, it is Visnu's free will that decides on Visnu's abiding there.
Rather, Madhva was fully convinced that he was an avatara, the result of Visnu having taken possession (avesa) of him.
At the beginning of this chapter, Couture announces that he will use the term pradurbhava, and not avatara, both translated as manifestation ("on emploie ici le terme pradurbhava, et non avatara," p.
70) He defines the basic difference between the Incarnation and an avatara, which means literally a "descent" of God to the world from time to time in order to restore the order of righteousness.
At times these accounts become a formalized aspect of a sect's theology, as may be the case with Vaisnavite vyuha and avatara theories; at other times the splitting narrative does not lead to philosophical speculation and remains an implicit message as to how the divine is perceived and how the personality of the divine developed over time.
I would suggest that pravesa in this usage may be a different discourse unconnected with older Vedic usages of avesa--one still yet to be loosely linked with possession through bhakti and its concept of avatara.
Bock-Raming does not examine the definition of vyuha nor study this notion in comparison with notions such as murti, vibhava, avatara closely or hierarchically related to it.
Only occasionally does Hiltebeitel make observations (usually incidentally, often only in the notes) regarding the central importance for the MBh of such themes as Krsna's being the supreme god incarnate, bhakti, the four-yuga theme, the avatara theme, the soteriological worldview of yoga, and so on; but these asides serve to remind readers of those arguments of Hiltebeitel and Madeleine Biardeau that do depend on a rigorously synchronous reading of the text.