Re: SAGE APNAVANA AND SAGE AVURVA
Rajaram Krishnamurthy
The narration Gopala had written is about BRHGU THE AGNI BLOG WRT the
[1] Partiger, “Ancient Indian Historic Tradition”,
[2] K M Ganguli, “Mahabharata” English Translation : TEXT of VYSAMPAYANA NOT VYASA. ADI PARVA CHAP 56 VERSE 33
[3] V S Sukthankar, “Critical Studies in the Mahabharata”, Chapter 6
[4] “Matsya Mahapurana”, Volume II, Edited by K L Joshi,
[5] “Brahmanda Purana”, Part II, Motilal Banarsidass New Delhi
[6] “Skanda Purana”, Part XI, Translated and Annotated by G V Tagare, Motilal Banarsidass New Delhi, Chapter 39:
[7] K R Poddar, “Sacrifice in the Rigveda”, Chapter 7, Page 159-160 {ONLY 2 VERSES WRITTEN BY GOPALA, WITHOUT VERIFICATION, COPIED FROM BLOG; ONLY 2 VERSES CORRELATING AGNI AND BRGU VAMSA.
[8] Sayana, Asthana Mahavidvan H P Venkat Rao, Rigveda Samhita, Volume 17, Page 842
ARUVIPAKYANA SPEAKS ABOUT VADAVAGNI FIRE BENEATH THE SEA AS FLAME ABOVE THE EARTH,
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I Aurvyopakhyana: The story of Aurva
There was a celebrated king named Kartavirya. That bull among the kings of the earth was the disciple of the Veda-knowing Bhrigus. That king, after performing the Soma sacrifice, gratified the Brahmanas with great presents of rice and wealth. After that monarch had ascended to heaven, an occasion came when his descendants were in want of wealth. Knowing that the Bhrigus were rich, those princes went unto those best of Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect their wealth, buried it under earth; and some from fear of the Kshatriyas, began to give away their wealth unto other Brahmanas; while some amongst them duly gave unto the Kshatriyas whatever they wanted. It happened, however, that some Kshatriyas, in digging as they pleased at the house of particular Bhargava, came upon a large treasure. The treasure was seen by all those bulls among Kshatriyas who had been there. Enraged at what they regarded as the deceitful behaviour of the Bhrigus, the Kshatriyas insulted the Brahmanas, though the latter asked for mercy. Those mighty bowmen began to slaughter the Bhrigus with their sharp arrows. The Kshatriyas wandered over the earth, slaughtering even the embryos that were in the wombs of the women of the Bhrigu race. While the Bhrigu race was thus being exterminated, the women of that tribe fled from fear to the inaccessible mountains of Himavat. One amongst these women, desiring to perpetuate her husband's race, held in one of her thighs an embryo endued with great energy. A certain Brahmana woman, however, who came to know this fact, went from fear unto the Kshatriyas and reported the matter unto them. The Kshatriyas then went to destroy that embryo. Arrived at the place, they beheld the would-be mother blazing with inborn energy, and the child that was in her thigh came out tearing up the thigh and dazzling the eyes of those Kshatriyas like the midday sun. Thus deprived of their eyes, the Kshatriyas began to wander over those inaccessible mountains. Distressed at the loss of sight, the princes were afflicted with woe, and desirous of regaining the use of their eyes they resolved to seek the protection of that faultless woman. Then those Kshatriyas, afflicted with sorrow, and from loss of sight like unto a fire that has gone out, addressed with anxious hearts that illustrious lady, saying,
“By your grace. O lady, we wish to be restored to sight. We shall then return to our homes all together and abstain for ever from our sinful practice. It beholds you with your child to show us mercy. It beholds you to favour these kings by granting them their eye-sight.”
The Brahmana lady, thus addressed by them, said,
“You children, I have not robbed you of your eye-sight, nor am I angry with you. This child, however, of the Bhrigu race has certainly been angry with you. There is little doubt, you children, that you have been robbed of your sight by that illustrious child whose wrath has been kindled at the remembrance of the slaughter of his race. You children, while you were destroying even the embryos of the Bhrigu race, this child was held by me in my thigh for a hundred years! In order that the prosperity of Bhrigu's race might be restored, the entire Vedas with their branches came unto this one even while he was in the womb. It is plain that this scion of the Bhrigu race, enraged at the slaughter of his fathers, desires to slay you! It is by his celestial energy that your eyes have been scorched. Therefore, you children, pray you unto this my excellent child born of my thigh. Propitiated by your homage he may restore your eye-sight.”
Hearing those words of the Brahmana lady, all these princes addressed the thigh-born child, saying, “Be propitious!” And the child became propitious unto them. That best of Brahmana Rishis, in consequence of his having been born after tearing open his mother's thigh, came to be known throughout the three worlds by the name of Aurva (thigh-born). Those princes regaining their eye-sight went away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the whole world. The high-souled Rishi set his heart, upon the destruction of every creature in the world. That scion of the Bhrigu race, for paying homage unto his slaughtered ancestors, devoted himself to the austerest of penances with the object of destroying the whole world. Desirous of gratifying his ancestors, the Rishi afflicted by his severe asceticism the three worlds with the celestials, the Asuras and human beings. The Pitris, then, learning what the child of their race was about, all came from their own region unto the Rishi and addressing him said:
“Aurva, O son, fierce you has been in your asceticism. Your power has been witnessed by us. Be propitious unto the three worlds. Control your wrath. O child, it was not from incapacity that the Bhrigus of souls under complete control were, all of them, indifferent to their own destruction at the hands of the murderous Kshatriyas. When we grew weary of the long periods of life allotted to us, it was then that we desired our own destruction through the instrumentality of the Kshatriyas. The wealth that the Bhrigus had placed in their house underground had been placed only with the object of enraging the Kshatriyas and picking a quarrel with them. As we were desirous of heaven, of what use could wealth be to us? The treasurer of heaven Kubera had kept a large treasure for us. When we found that death could not, by any means, overtake us all, it was then, that we regarded this as the best means of compassing our desire. They who commit suicide never attain to regions that are blessed. Reflecting upon this, we abstained from self-destruction. That which, therefore you desire to do is not agreeable to us. Restrain your mind, therefore, from the sinful act of destroying the whole world. Destroy not the Kshatriyas nor the seven worlds. Kill this wrath of yours that stains your ascetic energy.”
Hearing these words of the Pitris, Aurva, replied unto them to this effect:
“You Pitris, the vow I have made from anger for the destruction of all the worlds, must not go in vain. I cannot consent to be one whose anger and vows are futile. Like fire consuming dry woods, this rage of mine will certainly consume me if I do not accomplish my vow. The man that represses his wrath that has been excited by adequate cause, becomes incapable of duly compassing the three ends of life. The wrath that kings desirous of subjugating the whole earth exhibit, is not without its uses. It serves to restrain the wicked and to protect the honest. While lying unborn within my mother's thigh, I heard the doleful cries of my mother and other women of the Bhrigu race who were then being exterminated by the Kshatriyas. You Pitris, when those wretches of Kshatriyas began to exterminate the Bhrigus together with unborn children of their race, it was then that wrath filled my soul. My mother and the other women of our race, each in an advanced state of pregnancy, and my father, while terribly alarmed, found not in all the world a single protector. Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs. If there be a punisher of crimes in the world no one in all the worlds would dare commit a crime; if he finds not a punisher, the number of sinners becomes large. The man who has the power to prevent or punish sin doth not do so knowing that a sin has been committed, is himself defiled by that sin. When kings and others, capable of protecting my fathers, protect them not, postponing that duty preferring the pleasures of life, I have just cause to be enraged with them. I am the lord of the creation, capable of punishing its iniquity. I am incapable of obeying your command. Capable of punishing this crime, if I abstain from doing so, men will once more have to undergo a similar persecution. The fire of my wrath too that is ready to consume the world, if repressed, will certainly consume by its own energy my own self. You masters, I know that you ever seek the good of the worlds: direct me, therefore, as to what may benefit both myself and the worlds.”
The Pitris replied saying,
“Throw this fire that is born of your wrath and that desires to consume the worlds, into the waters. That will do you good. The worlds, indeed, are all dependent on water. Every juicy substance contains water, indeed the whole universe is made of water. Therefore, cast you this fire of your wrath into the waters. If, therefore, you desire it, let this fire born of your wrath abide in the great ocean, consuming the waters thereof, for it has been said that the worlds are made of water. In this way, your word will be rendered true, and the worlds with the gods will not be destroyed.”
Then, Aurva cast the fire of his wrath into the abode of Varuna. And that fire which consumes the waters of the great ocean, became like unto a large horse's head which persons conversant with the Vedas call by the name of Vadavamukha. And emitting itself from that mouth it consumes the waters of the mighty ocean.
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II Aurva
(Ūrva, Ūrūja). A fierce saint of the line of Bhṛgu Maharṣi.
Genealogy.
Descending in order from Viṣṇu, Brahmā, Bhṛgu, Cyavana, Aurva.
Cyavana Maharṣi married Āruṣī, daughter of Manu. Aurva was her child who was the grandfather of Jamadagni and the great grandfather of Paraśurāma.
Birth.
The Preceptors of the Bhṛgu dynasty were the hereditary gurus of the Kings of Hehaya. Kṛtavīrya a famous King of the Hehaya dynasty and father of Kārtavīryārjuna had his education from a Bhṛgu ṛṣi living in his āśrama. On competing his education the king paid lavishly and the Bhṛgus became rich thereafter. Kṛtavīrya died and his sons did not very much like the Bhārgavas (Bhṛgus) becoming rich by the wealth of their ancestors. Knowing this the Bhṛgus started burying their wealth under the earth. Once a Kṣatriya king forcibly dug out from the house of a Bhṛgu the wealth he had safely buried and from that day onwards the Kṣatriyas and the Bhārgavas became enemies. The Bhṛgus were hunted down by the Kṣatriya kings and the Bhārgavas frightened by this move left their abode and went and hid in Caves in mountains far away. Among those who thus fled was Āruṣī, wife of Cyavana. Āruṣī was pregnant at that time and she hid her 'Garbha' in her thighs while fleeing. A brahmin woman who saw this went and informed the Kṣatriyas and they immediately went and caught hold of her. Then the thigh broke and a boy came out of it. Because he was born from the thighs the boy was named Aurva. (Ūrū= Thigh and so, born of a thigh). (Chapter 179, Ādi Parva, Mahābhārata).
The effulgence of Aurva.
Aurva was born with fiery radiance and the sudden effulgence made the Kṣatriya Kings blind. Frightened they craved for pardon and praised him. They got back their eyesight then.
Aurva and Baḍavāgni.
Aurva bore a deep grudge against the Kṣatriyas who had massacred his forefathers. Aurva started doing rigorous penance and by the force of his austerities the world started to burn. At that stage the Pitṛs appeared before him and persuaded him to withdraw from his penance. Aurva then told them thus: "Pitṛs, while I was lying in the thigh-womb of my mother I heard hideous groans from outside and they were of our mothers when they saw the heads of our fathers being cut off by the swords of the Kṣatriyas. Even from the womb itself I nurtured a fierce hatred towards the Kṣatriyas. No helping hand was raised before the pitiable wails of our mothers".
The Pitṛs were astounded at the firmness of the vow of Aurva and horrified at the thought of what would happen if the penance was continued. They pleaded again to cease his austerities and then submitting to their request Aurva withdrew the fire of his penance and forced it down into the sea. It is now believed that this fire taking the shape of a horse-head is still living underneath the sea vomiting heat at all times. This fire is called Baḍavāgni. More about this can be had under the head Baḍavāgni. (Chapter 180, Ādi Parva, Mahābhārata).
Aurva and the birth of Sagara.
Ayodhyā was once ruled by a celebrated King of Ikṣvāku dynasty named Subāhu. He had as his wife Yādavī a good natured and well behaved woman who was a gem among queens. One day Tālajaṃgha a King of the Hehaya line of rulers who was then the King of Māhiṣmatī defeated Subāhu in a battle. Yādavī was then pregnant. Jealous co-wives poisoned her; Yādavī did not die but the poison affected the child in the womb.
After the defeat, Subāhu and Yādavī went and stayed with Aurva in his āśrama. For seven years they lived there and then Subāhu died. Grief-stricken Yādavī was about to jump into the funeral pyre and end her life when Aurva stopped her from the act pointing out that she was soon to deliver a child. After a few months she delivered a son and Aurva called him 'Sagara' meaning one with 'gara' (poison) in him. (Brahmāṇḍa Purāṇa, Chapters 16, 17).
Aurva and the sister of Garuḍa.
Garuḍa, son of Vinatā, had a sister named Sumati. Upamanyu, a sage, wanted to marry her but neither she nor her relatives liked it. Enraged at this the sage cursed Sumati saying that the brahmin who married her would have his head burst. The marriage of Sumati thus remained a problem for her parents. There was a friend of Vinatā, a sannyāsinī, living in a forest and to find a way to escape from the curse Vinatā sent Garuḍa to her. The sannyāsinī advised Garuḍa to approach Aurva to find a solution for the problem and Aurva was therefore approached for advice.
It was at this time that the people of Ayodhyā came in search of Subāhu and Yādavī who had left them years before. When they knew of Subāhu’s death they were plunged in sorrow but were glad to know a son of Subāhu, Sagara, had grown up to be a successor to Subāhu. When Garuḍa made Aurva acquainted with the pitiable tale of his sister Aurva decreed that Sumati should marry a Kṣatriya instead of a brahmin and thus tide over the curse. He then asked Sagara to marry Sumati and blessed them saying that Sagara would one day become an emperor and perform an Aśvamedha yāga. Aurva then sent Sagara along with the people to Ayodhyā where Sagara after defeating all his enemies became the emperor of Bhāratavarṣa. (Brahmāṇḍa Purāṇa, Chapters 18-21).
Sagara’s sons and how Aurva helped in getting them.
Sagara ruled the land for three thousand years. He had besides Sumati another wife, Keśinī. Both of them bore no sons for Sagara. Dejected he entrusted the administration of the state with his ministers and left for the āśrama of Aurva. Aurva blessed them and prophesied that Keśinī would deliver a son to continue the dynasty and that Sumati would deliver sixty thousand sons of no great use at all. Sagara and his wives returned to the palace and very soon both his wives became pregnant. In due time Keśinī delivered a son who was named Asamañjas. But Sumati gave birth to a lump of flesh. Greatly pained, the King was about to throw it away when Aurva appeared there and stopped him from doing that. He directed him to cut the piece of flesh into sixty thousand pieces and put one piece each in a jar of ghee. Every year one prince would be born from one of them. Thus Sumati got sixty thousand sons. (Brahmāṇḍa Purāṇa, Chapter 92).
Teaching of Aurva.
In the evening of his life Sagara went and stayed in the āśrama of Aurva. Aurva gave him instructions on many a divine subject. He taught him about the importance of the four āśramas, the rituals to be practised by the different castes of Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra and many such other things. Finally Aurva gave Sagara Brahmajñāna. (Chapter 8, Aṃśam 3, Viṣṇu Purāṇa).
Aurvāśrama.
All the Bhārgava ṛṣis together once stayed in the āśrama of Aurva. Paraśurāma visited the āśrama one day during that time and paid respects to Bhṛgu, Khyāti, wife of Bhṛgu, Cyavana, son of Bhṛgu and Aurva, son of Cyavana. (Brahmāṇḍa Purāṇa, Chapter 63).
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III Skanda Purana
Chapter 31 - The Origin of the Submarine Fire (Vāḍava or Vaḍavānala)
[Full title: The Origin of the Submarine Fire (Vāḍava or Vaḍavānala): Devas Deposit Weapons at the Hermitage of Sage Dadhīci]
The Devī said:
1-2. O Śaṅkara, my great doubt is in regard to the (Set of) five beginning with “sa” (S) How did they happen to occur here? How and from where did Sarasvatī originate? How was that Vāḍava created? At what time and how did it happen? It behoves you to explain all this in detail.
Īśvara said:
3. Listen, O goddess, how Sarasvatī originated in that holy spot and from where the destroyer of all sins (i.e. Sarasvatī) came out.
4-5. She was formerly called by the five sages Hiraṇyā, Vajriṇī, Nyaṅku, Kapilā and Sarasvatī. Listen how she came into contact with Vāḍava fire.
6. Formerly the fight that had broken out on account of Moon’s conduct ceased and at the instance of Pitāmaha Candra surrendered Tārā.
7-8. Then the Suras went back to heaven looking at the earth with their faces turned down. Thereupon, the Devas saw on the earth something that was like another Svarga.
It was the hermitage of the eminent sage Dadhīci. It was well-known all over the world. It had flowers blossoming throughout the whole year. It shone with various kinds of trees. The fragrance from Ketakī, Kuṭaja and Bakula rendered it very pleasant.
9. After reaching that large penance grove all the Devas wanted to explore the whole of that charming region out of curiosity.
10. They left their vehicles (outside) and entered that holy hermitage like lay persons. They became humble and self- controlled and went in search of that sage.
11. All the Suras saw him who appeared like another Brahmā. All of them were received and adored with Pādya (water for washing the feet), Ārghya etc.
12. All the Devas including Vāsava sat on the seats pointed out to them. Śakra then stood up from the middle and spoke to the sage:
13. Pākaśāsana (Indra) deposited all the weapons in front of the sage and requested, “Your Holiness may be pleased to take these”. To him (Pākaśāsana) Dadhīci said:
14-17a. “Deposit the weapons with me and go to heaven.”
Śakra said to him: “When necessity arises, these weapons should be returned to us by you so that we can conquer our enemies in battle.”
Śakra spoke this again and again to the excellent sage: “O sage, these should be given to us alone and not to anyone else.” When he said so, the excellent sage replied: “So it shall be. I will give you everything, especially at the time of war.”
17b. Śacī’s Consort (Indra) thought: The words of this sage will never be false. Thinking so, he left all the weapons with him and went to heaven.
18. A king who remains personally pure and with a purified soul and listens attentively to this narrative of depositing the weapons, attains victory in battle and begets sons shining splendidly with the attainment of virtue, wealth and renown.
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K RAJARAM IRS 23426
--SAGE APNAVANA AND SAGE AVURVA
Dear friends,
Today my posting is about sage Apnavana and sage Avurva.
All the information are collected from going through many websites and QAs in Google.
My posting is basic information for friends like me and PLEASE never intended to arguing and fault-finding members. Hope an informative reading.
Gopalakrishnan 23-04-2026
Key information about sage Apnavana
Sage Apnavana (also spelled as Aplavana) is a Vedic Rishi, recognized primarily for his position in the Srivatsa Gotra lineage.
Gotra Lineage: Sage Apnavana is one of the five prominent Rishis (Pancharisheya) in the Srivatsa Gotra pravara, which consists of Bhargava (Bhrigu), Chyavana, Apnavana, Aurva, and Jamadagni.
Family Background: He is identified as the son of the renowned Sage Chyavana and a descendant of Sage Bhrigu.
Significance: While less prominent in popular legends than his brother Dadhichi or father Chyavana, Apnavana is a recognized rishi whose lineage is commonly chanted during Abhivadana (formal salutations) by many practitioners of Sri Vaishnavism also.
Introduction
Sage Apnavana is a significant Vedic rishi in Hindu tradition, primarily known as one of the key ancestors within the Bhrigu lineage and a key figure in the Srivatsa gotra pravara. He is revered as one of the early sages who established the worship of Agni (fire).
Here is a detailed breakdown of all available information about Sage Apnavana:
1. Lineage and Family
Parentage: Apnavana was the son of Sage Chyavana and Sukanya (daughter of King Sharyati).
Genealogy: He belongs to the Bhrigu Vamsha (lineage of Bhrigu) and is closely associated with the lineage of Bhargava.
Family: He is often cited in the context of the Pancharsheya (five-sage) pravara of the Srivatsa gotra, which includes Bhargava, Chyavana, Apnavana, Aurva, and Jamadagni.
Brother: He is the brother of Sage Dadhichi.
2. Vedic and Puranic Significance
Establishment of Agni Worship: According to the Rigveda and subsequent interpretations by Sayana, Apnavana is credited with bringing Agni from his "residence in the sea" (often a reference to bringing fire to mankind) and establishing the practice of Agnihotra (daily fire ritual).
Bhargava Tradition: He is remembered in the abhivadana (self-introduction) mantras recited by practitioners of the Bhrigu lineage during their daily sandhya rituals.
Rik Mention: Apnavana is mentioned in the Rigveda (8.102.4), where he is described as invoking the pure Agni along with Aurva and Bhrigu.
3. Role in Srivatsa Gotra
The Srivatsa gotra is a prominent Brahmin lineage.
The five sages (Pancha-Arsheya) defining this lineage are Bhargava, Chyavana, Apnavana, Aurva, and Jamadagni.
Apnavana’s inclusion in this set defines the lineage for thousands of followers of the Srivatsa gotra today.
4. Key Contributions
Ritual Formalization: Apnavana is considered instrumental in formalizing the Agni-based rituals (Yajnas, Aupasana) that are foundational to Hindu practices today.
Cultural Significance: He is revered as an "illustrious ancestor" of the Bhrigus who helped in bridging the divine and human worlds through the medium of sacred fire.
Why sage Apnavana is a pravara sage of Srivatsa Gothra?
What were the wonderful deeds of this illustrious ancestor that he is given preference in the Pravara over others such as Dadhichi who also happen to be ancestors in that line?
Mahabharata
The great epic of the Hindus Mahabharata says “यदि इहस्ति तदन्यत्र यन नेहस्ति न तद् क्वचित् ॥” meaning, “What is in here, can be found elsewhere. What is not here can’t be found anywhere else”.
In Mahabharata we find one reference to Apnavana, that too in a footnote referring to relating his marriage to the Aila princess Ruchi which was interesting because this was one among the rare cases where the early Aila kings got into matrimonial relationship with the Rishis of yore (The other two being Shukra’s daughter Devayani who married Aila king Yayati and the other one pertaining to Atreya Prabhakara’s wedding with an Aila princess).
Puranas
The name of Apnavana, and also about the differing genealogies as found in the two Puranas which seem to mention him, viz , Matsya Purana [4] and Brahmanda Purana .
While the Skanda Purana does show up in the results of the string search on archive, all the instances where Apnavana is mentioned occurs in the context of detailing the pravaras of some families of Brahmanas.
The Matsya Purana says that Bhrigu married Paulomi to whom were born the 12 Yajnika Devas and two Vipras. The two Vipras were Chyavana and Apnuvana. Apnuvana was the father of Aurva from whom was born Jamadagni. This Purana makes Chyavana and Apnavana brothers which seems unlikely.
The Brahmanda Purana gives a different account. It says that Bhrigu had two wives — Divya who was the daughter of Hiranyakashipu and Paulomi, the daughter of Puloman.
Divya gave birth to Sukra who is identified as Ushanas and Kavya, along with the 12 Bhrigu Gods (who I presume are the same as the 12 Yajnika Devas mentioned in Matsya Purana).
Through Paulomi, Bhrigu bore the mighty Chyavana who was named so because he slipped off from his mother’s womb. Through Sukanya Chyavana obtained two sons – Apnavana and Dadicha.
Ruchi, the daughter of Nahusha married Apnavana and they got a son named Aurva. Richaka was born through Aurva and Jamadagni was born from Richaka.
Genealogy of the Bhargavas
Bhrigu came first. Hence our clansmen are called the Bhargavas.
Bhrigu married Paulomi to beget Chyavana.
Chyavana married Sharyati’s daughter Sukanya to beget Dadhichi.
Dadhichi begot Brihaddiva from whom was born Apnavana.
Vatsa, after whom our Gotra is named, was born from Apnavana.
Vatsa had a son named Etasha, who married Aurushi to beget the fierce Aurva
Through Aurva was born Richaka who from his spouse Satyavati bore the great Jamadagni.
From this, it can be noted that Apnavana is one of the earlier ancestors in the clan of Bhrgu.
Vedas
With this context, we can look at the two Mantras in the Rigveda where the name Apnavana is mentioned.
In 4.7.1, Vamadeva Gautama lauds Agni as follows
अ॒यमि॒ह प्र॑थ॒मो धा॑यि धा॒तृभि॒र्होता॒ यजि॑ष्ठो अध्व॒रेष्वीड्यः॑ ।
मप्न॑वानो॒ भृग॑वो विरुरु॒चुर्वने॑षु चि॒त्रं वि॒भ्वं॑ वि॒शेवि॑शे ॥
“This invoker of the Gods and the minister of frequent worship, who is to be glorified at sacrifices, has been placed first (of the Gods) by the performers of the Yajna : Agni, whom Apnavana and other Bhrigus lighted in the woods for the sake of the men, marvelous (in his acts) and sovereign (over all).”
The Bhashyakara Sayana mentions that the Rishi named Apnavana is one of the Rishis from belonging to the Bhrguvamsha. The name of this Rishi appears in one other Rik in Rigveda apart from the present one (8.102.4)
We shall look at the verse 8.102.4 from the same series is
औ॒र्व॒भृ॒गु॒वच्छुचि॑मप्नवान॒वदा हु॑वे । अ॒ग्निं स॑मु॒द्रवा॑ससं ॥
“Like Aurva Bhrigu and like Apnavana, I invoke the pure Agni, who dwells in the midst of the sea”
The same mantra (8.102.4) appears in the Taittiriya Samhita as well. In this mantra, another Bhargava Rishi named Prayoga says that he invoke Agni in the manner that the Bhargava Apnavana invoked in the past. Though this Rishi (Apnavana) seems to be a Rishi of great renown, there is very little details available for us to learn more about him.
Thus the two verses in the Rigveda, one from a rival clan and another from the same clan remember Apnavana as someone who beckoned Agni from his residence in the Sea and established Him in every house, as the deity fit for worship.
Conclusion
Thus, Apnavana was perhaps one of the first, if not the first, to discover and formalize the worship of Agni in an effective manner. The impact of this on our Hindu civilization has been profound; the famous Yajnas, the daily ritual of Agnihotra, Aupasana, post-Vedic Homas, Havanas are but variations of the early form of worship of the Devas through Agni, that was started by Apnavana.
Furthermore, none of the key rituals of the Hindus, be it Jatakarma, Upanayana, Vivaha, and the final Ishti, are complete without the presence of Jataveda, this foremost among Gods, who acts as a witness to all the acts of men.
For this great contribution, is sage Apnavana remembered even today by all the Bhargavas when they offer abhivadana as a part of the daily sandhya rituals.
Srivatsa Gothra
Sage Apnavana is a revered Vedic rishi in Hindu tradition, known primarily as a son of Sage Chyavana and a crucial figure in the lineage of the Bhargava (Bhrigu) clan. He is often cited as a part of the Pancha Risheya (five-sage) lineage of the Srivatsa gotra.
In summary - Lineage and Family
Father: Sage Chyavana, a powerful sage known for his rejuvenation and association with Ashvins.
Mother: Sukanya, daughter of King Sharyati. Some traditions also mention Arushi as a mother/step-mother, though Sukanya is more commonly cited in this context.
Brother: Dadhicha (or Dadichi), famous for donating his backbone to create the weapon Vajrayudha.
Son/Successor: Sage Aurva (some texts describe Apnavana as the father of Aurva, others as brothers, but both are central to the Bhargava lineage).
Lineage (Pravara): Apnavana is part of the five-sage Pravara (Bhargava, Chyavana, Apnavana, Aurva, Jamadagni) followed by several Brahmin families, particularly those of the Vatsa gotra (such as in UP, Bihar, and among Savarna Brahmins).
Significance
Sage Apnavana is noted for maintaining the sacred lineage of Bhrigu, serving as a critical link between Sage Chyavana and the lineage that produced sages like Aurva and Jamadagni
Based on available research, Sage Apnavana is recognized as a significant, early progenitor in the lineage of Maharishi Bhrigu, who established early forms of Vedic worship, rather than a prominent figure active specifically within the Dwapara Yuga.
Role and Contribution: Sage Apnavana is recognized for having established early forms of Agni worship. He is credited with initiating, formalizing, and making effective the worship of Agni, leading to the development of early rituals such as the Agnihotra and other post-Vedic Homas.
Lineage and Timing: Apnavana is identified within the Bhargava lineage (descendants of Bhrigu). While Bhrigu is often associated with the early manvantaras (creation ages), his descendants and the lineage continue throughout the yugas.
Relationship to Rituals: The rituals developed or practiced by Sage Apnavana are foundational to Hindu practices, including Jatakarma, Upanayana, and Vivaha, making his legacy enduring across yugas.
Context in Puranas: Apnavana is often mentioned within discussions surrounding the descendants of Bhrigu (Bhargavas), who play various roles across different yugas, though he is not prominently featured as a central character in major Mahabharata stories that define the Dwapara Yuga.
It is possible that in certain interpretations, Apnavana is mentioned alongside other Bhargava sages who are present during the overall transition of the Yugas.
Sage Aurva
Genealogy
Parents Chyavana (father), Arushi (mother)
Children Richika (son), Kandali (daughter – wife of Durvasa)
Aurva. ('produced from the thigh') is a fierce sage in Hinduism, a member of the Bhargava race. He was born during a bloody feud between the Kshatriyas and the descendants of Bhrigu. He was also the grandfather of Vatsa, after whom the Srivatsa gotra is named. His son is Richika, the grandfather of the sixth avatar of Vishnu, Parashurama.
Legend about Birth
According to the Mahabharata, there was a Haihaya king named Kritavirya who was very liberal to his priests, who belonged to the race of Bhrigu. As such, they became very rich due to his generosity.
After the death of the king, his descendants fell into poverty. They begged for help from the Bhrigus, who at that time were very rich; but the Bhrigus refused to help the kings, saying that wealth which is once given to a Brahmin cannot be taken back.
To protect their wealth they buried their gold in a secret place. Learning of this, the Kshatriya kings invaded the ashramas of the Bhrigus, and killed all the Bhrigus, not sparing even children that were growing in the wombs of their mothers.
Although the Bhrigus were also descended from a warrior class, they could not stop the kings from slaughtering them.
One woman, Arushi, concealed her foetus in her thighs to protect her unborn child from being slaughtered. The Kshatriyas, who learned of this, rushed towards the lady to kill the baby. The baby emerged from her left thigh with such a radiance that all the persecutors were blinded instantly. Since the child was produced from the uru (thigh) of a woman he was called Aurva.
Penance
When he grew up, he intended to destroy the whole universe as a revenge for the slaughter of his family. So, he did austere penances. Seeing that the world was about to come to an end, the Pitrs came down to him.
They prayed to him to change his mind. They said that it was their own decision of dying at the hands of the Kshatriyas, for they were bored of their long lives. But they could not resort to suicide, for through suicide, they would reach Naraka and not Svarga, and hence they had hidden all their wealth underground to enrage the warriors. After their death, they had attained Svarga. Hearing this, Aurva decided to not destroy the universe.
As suggested, he threw the fire of his penance into the ocean, which consumed water in the form of a horse's mouth, named Vadavamukha, giving rise to the Vadavagni, the submarine fire.
Refuge
An Ikshvaku king named Subahu, and his queen, Yadavi, sought refuge in the hermitage of Aurva after fleeing Ayodhya, after it was captured by the Haihayas. After Subahu died, his wife decided to self-immolate on his funeral pyre according to tradition, but Aurva halted her, informing her that she was pregnant.
After a few months, a son was born to her, who Aurva named Sagara, literally, 'the poisoned one', because Yadavi had been poisoned when she was with child
We know in the lineage of sagara, Bhageeratha brought Ganga from heaven to attain moksha to his ancestors and liberation
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