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SAGE ANGIRAS


Angiras is one of the Saptarishis or Seven Great Sages of the first Manvantara. The sage Bharadwaja is from his lineage. The people in the lineage use Angirasa or Angir as their last name.
Along with sage Atharvan, Augirasa composed most of the Atharva Veda. He is also the author of several hymns of the Rig Veda too. The hymns of the Atharvaveda are called Angirasas. The decendents of Angiras are said to be responsible for the sacrifices performed as per the instructions given in the Atharvaveda.

Through his tapas, Rishi Angiras came to be known as Angira meaning to “shining like fire.” It comes from the same root as Agni, for which deity the name is used as an epithet. Agni in time takes over Varuna’s role as the King of Pitris or fathers. Agni here is the son of Angiras, one of the seven Rishis as well as one of the ten Prajapati or progenitors of mankind. Angiras is supposed to have been associated with Bhrigu in introducing fire worship or Yagna. Buddhist texts refer to Lord Buddha to be the descendent of Angiras. According to Vinaya Pitaka Buddha pays respects to Angiras along with other Saptarishis whom he considered to represent the pure Vedas. According to Satapatha Brahmana, the Angirasas and the Adityas are said to have descended from Prajapati and that they strove together for the priority in ascending to heaven. He is said to be the religious preceptor of the natives of different planets.

Birth and Parentage (Different Versions)

Here are the different versions of Angirasa’s origin or birth
Ø  He is one of the ten Manasaputras of Lord Brahma.
Ø  He is born of the semen of Lord Brahma gave to the cinder of fire.
Ø  Agneya, the daughter of Agni and Agnayi is considered to be the mother of Angiras.
Ø  Another version says that he was born from the mouth of Brahma.
Ø  He is the son of Maharsi Angira and is known as Brhaspati, the priest of the demigods.
Ø  In another place it is said that Angirasa Munis father was Ulmuka and mother Puskarani and is the Grandchild of Chaksusa Manu and Nadvala.
Ø  In the Rigveda, Agni is sometimes referred to as Angiras or as a descendant of Angiras.

In the process of creation, Lord Brahma first created the Prajapatis and later created another son from his intellect, a “Manasa putra” named Angirasa. He is one of the ten Manasaputras of Lord Brahma. Brahma granted him great divine glow (Tejas) enough to fill the three universes. Angirasa meditated for several years and the Tejas he got by birth had multiplied infinitely. He attained many divine qualities, powers and riches, and control over many worlds. But he was oblivious of all the attainments and thus attained the state of “Brahmarshi.”

It is said that he is still performing austerity and chanting the holy name of the Lord at a place known as Alakananda on the bank of the Ganges.

FAMILY

Angirasa’s wives were Svadha, Smriti (the daughter of Daksha), Sati, and Shraddha (Daughter of Kardama Muni). Even King Marutta is said to have handed over his only daughter in marriage to Sage Angirasa. Svadha was said to have accepted all the Pitas as her sons and Sati accepted the Atharva-agirasa Veda as her son. Shraddha bore him daughters who were named Sinivali, Kuhu, Raka and Anumati; and two sons named Utathya and Brihaspati. Surupa bore him three sons: Utathya, Samvartana and Brihaspati.
(I wonder if they are the same people?)
“Symbolically, Angiras’ daughters are the Pratyangirasa Richas, the thirty five verses addressed to presiding divinities.”
List of Angirasa’s Children

Sons
Daughters
Brihat Keerti (Utadhya)
Bhanumati
Brihat Jyoti (Samvarta)
Raka
Brihat Brahma
Cinee Vali
Brihan Manas
Ekaneka
Brihan Mantra
Archishamati
Brihat Bhanu
Mahishmati
Brihaspati
Mahamati

Titbits: According to a legend Rishi Angirasa’s son, Samvarta is still in his physical body and living as a wandering naked monk in Varanasi as an enlightened soul He acts like a lunatic and shuns the company of humans. He curses and throws stones at people who try to see him. But if anybody perseveres and longs to see him, he blesses them with liberation

STORIES OF SAGE ANGIRASA

Rathirtara

In Bhagavata Purana, Rathirtara, a kshatriya was childless. King Ambarisha had three sons, named Virupa, Ketuman, and Sambhu. The son of Virupa was Prasadasva, and his son was Rathitara. Rathitara had no sons, and therefore he requested sage Angirasa to beget sons for him by impregnating his wife. As per his request Angirasa begot sons from Rathitara’s wife. All these sons were born with brahminical prowess. When the sons were born, they became the dynasty of Angirasa Rishi and also of Rathitara. Because of this the Puranas hold that the Angirasas were of two tribes, one coming from Angiras line and another through the Kshtriya woman.

Choladevi

There is this story of Queen Choladevi, whose husband was blessed by Goddess Lakshmi. The queen did not recognize the goddess when she came to her in disguise and for that reason the queen was cursed and was given the head of a sow (Female boar). She sought refuge of sage Angiras, who taught her the secret of the Mahalakshmi vrata, through which she restored to her mortal form. The story emphasizes the importance of tantric worship.

Saunaka

Mundaka Upanishad talks about a householder by the name Saunaka who on his way home with firewood has a encounter with Sage Angirasa whom approaches reverentially and questions him about the secret of the whole universe. Sage Angirasa goes on to explain to him the two different kinds of knowledge:

The lower knowledge he states are the sciences, hymns, rituals, grammar, poetry astrology etc.
The higher knowledge is that which leads a man to that which never dies. The Indestructible.
He explains with the story of two birds who are sitting on the tree. One seems satisfied sitting on the lower branch and other choses to be on the higher one.

The bird on the lower branch enjoys the fruits that are easily accessible while the bird sitting on the higher branch just watches it. In time the bird on the lower branch gets frustrated of everything and feels low, and he looks up o the bird on the top branch that seems calm and at peace. Thus he goes to the higher branch and realizes that the bird is just true to himself. Knowing relieves him of his grief and he realizes that the Self was real, and ego only creates problems.

King Chitraketu

There once lived a King named Chitraketu who had many wives but none of them bore him a child. One day Rishi Angirasa visited him. The King welcomed him and honored him. Seeing that the King was very unhappy, Angiraa Rishi asked him the reason of his unhappiness. He told him of his problem of being childless. The sage foresees that the king was not destined for a child. The kings requests and beseeches the sage to help him get a child, a son in particular.

The sage tried to convince him that no one can be really happy in this world just by having a son or daughter, a wife or wealth; and age will catch up one day and at death one goes away with nothing. He further explained that surrendering to the Lord is the only way to true happiness.

But the King had only one thing on his mind, a son. The sage finally relented, but he forewarned of the king and told him he will be the cause happiness and distress too. So he blessed the sweet rice and asked the king to give it to one of his wives. He gave it to his eldest and most beautiful wife, named Kritdyuti and soon a beautiful son was born to them.
When the prince was five years old, the other Queens started to feel jealous, because they felt that since the birth of the son, the King did not care for them as much. They conspired to do away with the prince.

Queen Kritdyuti thought that her son was in deep sleep, she was unaware that he was dead, killed by the jealous queens. When she sent the nurse to fetch the prince and the nurse realized that the prince was dead. She wailed in lamentation and hearing her, the queen immediately came and saw her dead son. The queen fell to the ground unconscious. Everyone grieved and cried, and also the queens shed crocodile tears.

King Chitraketu was totally devastated by the news and behaved like a mad man. The couple were inconsolable. Around that time Sage Angirasa entered with Sage Narada and kept asking everyone as to what the matter was. Nobody really paid attention to them, they were totally lost and engrossed in their grief. Finally he got the answer from someone.

Angiraa Rishi told the king and others present there that all those who are born will have to die one day. This is the circle of life. And he tried to console him, and Sage Narada initiated him to Vedic Mantra. Sage Narada by the poweress in him brought back the departed soul and asked the soul to speak. The dead soul explained that once dead the soul has no connection to the body and explained the philosophy to the King and the King was enlightened and was able to break away from the mirage of reality and bondage.
Vala Asura

It is said that, in the beginning of time, Maharishi Angiras, at the order of the Sanat kumaras, built the cave in Kailash mountains which was later chosen by Lord Shiva as his residence.

In the Rigveda, Indra releases the cows that were imprisoned by a demon (Vala) or in some version, multiple demons (the Panis) and gifts them to the Angirasas.

Demigod Vidyadhara was very proud of his looks and taunted at the ugly features of the great sage Angira. He was cursed by the great sage for his pride to assume the form of a serpent. But this curse turned out to be a blessing for Vidhyadhara. As he tells the Lord that had he not assumed the body of a serpent and he would not have been kicked by Krishna and thus freed from the materialistic world.
Once he is also said to have cursed Indra, who turned into a hog on the earth. Such is the power of the attraction of Maya that Indra was unwilling to return to heaven. Even a hog does not wish to part with its earthly possessions.

THE ANGIRASAS

When we look through the scriptures we often come across the names Angira or Angirasa. Looks like the names Angirasas were applied generically to several individuals. Angirasa quite often is referred to as Brihaspati, guru of the Devas. The Angirasa rishi(s) are often known as the ones who discovered the light and made the sun shine. The Angirasas were not merely the human fathers but are also portrayed as heavenly seers, sons of the gods, sons of heaven and heroes etc. Sometimes they often sound symbolic. They are sometimes portrayed as the sons of Agni, as its different forms and powers. It often times appears as the name of Agni himself, while Indra is said to become Angirasa, Brihaspati is also called Angiras or Angirasa, and not to forget even Ashwins were addressed collectively as Angirasa. It is also said that Angiras was the name of a son of Agneya, Agni’s daughter. Angiras is also used in the Veda as an epithet in connection with Dawn and Cows. Probably the Angirasa Rishis are the flame-powers of Agni and the Bhrigus the solar powers of Surya. Angirasa in the Veda is not merely a name of a certain person or family, but also as word with deeper meaning and symbolism. In short these Rishis have become symbols of spiritual experiences.

Angirasa, was also regarded as one of the original sages and the discovery of Agni, the sacred fire, is attributed to him. But elsewhere it is attributed to Bhrigu. The Angirasa are powers of Agni who share manifold function. It would almost seem that Agni himself is the sage, the most luminous of the Angirasas. On the other hand, the description seems to be more appropriate to Brihaspati.
According to some myths, the Angiris (or Angiras) are a group of celestial beings who are descendants of the Fire God Agni and the Goddess Agneya, and responsible for watching over humans performing Yagna (sacrifices) and protecting the sacrificial fires.

ATHARVA

Atharva means a purohita or a priest.

Atharvan was a legendary Vedic sage who along with Angiras authored the Atharvaveda. He is also said to have first instituted the fire-sacrifice or yagna. Sometimes he is also known to be one of the Saptarishi. His decendents are known as the Atharvanas. Atharva married Chitti (Shanti) daughter of Kardama rishi and to him was born the great sage Dadhichi. He was referred to as a member of the Bhrigu clan.

According to Mundaka Upnisad etc, he was also the Manasputra of Brahma, his eldest son. It is said that Brahma, the creator of the universe, and the protector of the worlds, spoke knowledge of the Supreme, the first of all kinds of knowledge, to his eldest son, Atharva. Vedic Atharvan is sometimes associated with an Avestan priest. Atharvan means fire priest, and still a common name in India and Iran. Atharvan is the person (man) who discovered the fire. Viswamitra read about it and in the Rig Veda and he introduced the Adhimantha (rubbing Arani sticks together) to start the Yagna fire.

Atharvaveda contains mantras, a mixture of prose and poetry, by which one can ward off ill energies and can be assured about the destruction of one’s enemies. It has references to deities not mentioned in the other vedic literature and has mantras addressed to fierce spirits. Today known to us today as “mantrikam.”

ANGIRAS AND BHRIGUS

Angirasas were excellent poets and maintained high idealism, soaring beyond human aspirations with an intense desire to go beyond human limitations. The Angirasas adopted the yajna and soma practices from the Bhrigus. The Angirasas compiled their almanac with reference to star bearing the name of their preceptor Brihaspathi. Bhrigus were known as the Atharvanas—the high priests who worship fire.
Angarisas personified the gods and lend them a form. This created a disagreement with the Bhrigus and that started a rift between the two groups. The Bhrigus on the west of the Sindhu asserted their method of worship was ideal and right and their gods were more ancient. On the other side Angirasas believed that the younger gods were more dynamic, powerful, and more responsive to prayers. Each group tended to look down on the other. The parting of Sages Bhrigu and Angirasa ways came about mainly because of the stand each took on issues such as: monotheism, worship of God through formless medium, use of icons in worship, and above all, on the question of the status to be accorded to the old god Varuna.

Bhrigu was the son of Varuna and in the early Vedic age Varuna was a revered God, but later on the treatment meted out to him, the watering down the laws of Varuna offended the Bhrigu clan greatly. As a result of this rift the Atharva Veda, which was also known as the Bhrigu-Angirasa Samhita, was split into two books: the Bhargava Veda (the Veda of the Bhrigus) and Angirasa Veda (the Veda of the Angirasa). What we have in hand today in India of the Atharva Veda is the Angirasa Veda, which in fact is only the one-half of the original text. The other half the Bhargava Veda is lost.
Here I have to add a new knowledge that came to me while reading about the Angirasas.
ZARATHUSTRA OR ZOROASTER

The traditions of Iran believe that Ratu (Rishi) Zarathustra descended from a long line of sage-kings (Raja-rishi). Zoroaster was born into the priestly family of the Spitamids, and his ancestor Spitama is mentioned several times in the Gathas. His father’s name was Poroschasp, a noble man, and his mother’s was Dughdova. With his wife, Huvovi he had three sons, Isat Vastar, Uruvat-Nara, and Hvare Ciϑra; three daughters, Freni, Pourucista, and Triti. He was enlightened by Ahura Mazda at the age of 30 years. He probably lived in north-east of Iran or northern Afghanistan sometime between 1700 and 1300 BCE.

Zarathustra was not only a great prophet but was also a great reformer. He did not discard or ignore the Vedic religion, instead he brought in reforms and lent it a definite sense of direction. In a way, the religion of Zarathustra is closer to the Vedic religion than is the Buddhism. Ahura Mazda became widely accepted in preference to the earlier name of Varuna.

In the Gathas, Zoroaster sees the human condition as the mental struggle between aša (truth) and druj (lie). The Gathas contain allusions to personal events, triumph over obstacles, marriage of his daughter and so on. In the texts of the Younger Avesta (composed many centuries after the Gathas), Zoroaster is depicted wrestling with the daevas and is tempted by Angra Mainyu to renounce his thinking.

There was a decisive split between the Aryan-Vedic peoples of northern India and the Aryan-Avestan peoples of Iran, seen in both the Avesta and the Rig Veda.

Ahura Mazda is the Avestan name for the creator and sole God of Zoroastrianism, the old Iranian religion predating Islam. The literal meaning of the word Ahura is light and Mazda is wisdom. Zoroastrianism revolves around three basic tenets—Good Thoughts, Good Words and Good Deeds.
The Zend Avesta, some claim is indeed the Bhargava Veda which is the missing Book of the Bhrigu-Angirasa Samhita. J. M. Chatterji observes that the language of the Avesta and the language of the Vedas are so close that we cannot ignore, and it probably shared common linguistic foundation. Here are a few examples.

The Sanskrit terms
The Avesta equivalent
aham (‘I’)
ajem
jihva (tongue)
hijva
sapta (seven)
hapta
hima (snow)
zyma
yajna (sacrifice ritual)
yasna

In addition we have the following few other examples

·               The Avestan term Spitatama = shukla  meaning white associated with Bhrigu
·               Vahishta in the Avesta: Vahishtem Thwa Vahishta yem;
·               Zoatar is hotar = priest officiating at the yajna
·               Atharvan meaning fire priest

Zarathustra was a Vedic sage in the line of Bhrigu and Vashista; and the Gathas resemble in tenor and spirit the forceful hymns sung in praise of Varuna by sage Vashista in the Atharva Veda. HD Griswold, in his book The Religion of the Rig Veda, points out that each can be said to be a commentary on the other and Avesta cannot be studied without some basic Sanskrit.

Bloomfield in his Hymns of the Atharva-Veda declared: “It seems to me an almost unimaginable feat of skepticism to doubt the original identity of Varuna and Mazda.” Nichol Manicol also observed that “the evidence that identifies Varuna with Mazda is too strong to be rejected.”

Scholars such as Christian Bartholomae and Arthur Emanuel Christensen noted that the linguistic aspect of the old Avestan language of the Gathas (which are attributed to the founder himself) was very close to the Sanskrit of the Rigveda, proving the date to be 2nd century BCE. Therefore, we can conclude that the Gathas and Rigveda belong to the same Era. The linguist, Professor T. Burrow of Oxford University found strong similarities between language of Avesta and Vedic Sanskrit.

“The coincidence between the Avesta and the Rig-Veda is so striking that the two languages cannot have been long separated before they arrived at their present condition.” (Cambridge History of India)
This was the twist I did not expect. When I started on Sage Angirasa and Atharva, I was not sure as to how to go about it as I hardly knew anything about them except a couple of names that appear to recur. Never in my wildest thought did I imagine Zoroaster as being part of the vedic religion. I was quite surprised and was happy to learn a bit more than what I knew.


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