Changes

* '''Rk Samhita''' : [[Sayanacharya (सायनाचार्यः)|Sri Sayanacharya's]] explanation refers to  Angirasa as one who traverses with great speed.   

* '''Rk Samhita''' : [[Sayanacharya (सायनाचार्यः)|Sri Sayanacharya's]] explanation refers to  Angirasa as one who traverses with great speed.   

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''“unganthi gachanthi ittangiraso ganthara”'' ''(Rk Samhita, 1.100.4)'' "</blockquote>

''“unganthi gachanthi ittangiraso ganthara'' ''(Rk Samhita, 1.100.4)'' "</blockquote>

* '''Nirukta''' : Yaskacharya's explanation is connected to the appearance of Angirasa.   

* '''Nirukta''' : Yaskacharya's explanation is connected to the appearance of Angirasa.   

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''“angaresu angiraha angaraha ankanaha anchanaha”'' ''(Nirukta  3.17)''"</blockquote>He was born from the “retas” or the semen of Brahma and it was blazing like cinder and then first Aditya appeared and then Angirasa. Even for agni there is a word called "Angaraha" meaning one which creates an impression “anka” or sign. Similarly Angirasa also means: one who creates a lasting impression in others.   

''“angaresu angiraha angaraha ankanaha anchanaha'' ''(Nirukta  3.17)''"</blockquote>He was born from the “retas or the semen of Brahma and it was blazing like cinder and then first Aditya appeared and then Angirasa. Even for agni there is a word called "Angaraha" meaning one which creates an impression “anka or sign. Similarly Angirasa also means: one who creates a lasting impression in others.   

* '''Brahmana''' : Taitriya Brahmana explains Angirasa as those who are like the cinder or angi.   

* '''Brahmana''' : Taitriya Brahmana explains Angirasa as those who are like the cinder or angi.   

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''“ye angara asanthe angiraso abhavan” (Taitriya Brahmana 3.34)''"</blockquote>

''“ye angara asanthe angiraso abhavan (Taitriya Brahmana 3.34)''"</blockquote>

* '''Upanishad''' :  Chandogya Upanishad explains that because all the limbs of the body are controlled by “prana” that “mukya prana” itself has become anga rasa or angirasa.   

* '''Upanishad''' :  Chandogya Upanishad explains that because all the limbs of the body are controlled by “prana that “mukya prana itself has become anga rasa or angirasa.   

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''“tadaham angiraha udgitaha upasam cakre ethave eva etharssam angiraha anthe anganagam hi esha rasaha” (Chan Upan 1.2.10)''  "</blockquote>

''“tadaham angiraha udgitaha upasam cakre ethave eva etharssam angiraha anthe anganagam hi esha rasaha (Chan Upan 1.2.10)''  "</blockquote>

* In the Upanayanam kriya (thread ceremony) the Initiator, prays "let my medha shakti, the wisdom power, increase like Angirasa.   

* In the Upanayanam kriya (thread ceremony) the Initiator, prays "let my medha shakti, the wisdom power, increase like Angirasa.   

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The '''Rg Mantra 97.36''' explains how Angirasa assisted Indra.  <blockquote>"

The '''Rg Mantra 97.36''' explains how Angirasa assisted Indra.  <blockquote>"

''“yena naha purve pitaraha padjna svarvido abhigha adrimushnan”'' "</blockquote><blockquote>"

''“yena naha purve pitaraha padjna svarvido abhigha adrimushnan'' "</blockquote><blockquote>"

''"In our family and ancestors, the pitris, there is Angirasa who, a sarvajna, knowledgeable about the para loka, brought back the stolen cows which were identified by their foot marks (characteristics) from mountains".''"</blockquote>This reference is also found in the '''Jaimineeya Brahmana, II.440-442.''' Here, the cows are clearly referred to as the cows of the Gods stolen by the Panis.  This time, the Gods first send SuparNa, the eagle or the Sun-bird.  However, the PaNis bribe him into silence, and he accepts their gifts and returns without any information.  The enraged Gods strangle him, and he vomits out the curds, etc. received from the PaNis. Then the Gods send SaramA.  She crosses the river RasA and approaches the PaNis.  She is also offered bribes, but (as in the Rigveda) she refuses their blandishments and returns to Indra with the information that the cows are hidden inside the RasA.  She and her descendants are then blessed by a grateful Indra.

''"In our family and ancestors, the pitris, there is Angirasa who, a sarvajna, knowledgeable about the para loka, brought back the stolen cows which were identified by their foot marks (characteristics) from mountains".''"</blockquote>This reference is also found in the '''Jaimineeya Brahmana, II.440-442.''' Here, the cows are clearly referred to as the cows of the Gods stolen by the Panis.  This time, the Gods first send SuparNa, the eagle or the Sun-bird.  However, the PaNis bribe him into silence, and he accepts their gifts and returns without any information.  The enraged Gods strangle him, and he vomits out the curds, etc. received from the PaNis. Then the Gods send SaramA.  She crosses the river RasA and approaches the PaNis.  She is also offered bribes, but (as in the Rigveda) she refuses their blandishments and returns to Indra with the information that the cows are hidden inside the RasA.  She and her descendants are then blessed by a grateful Indra.

====== Explanation ======

====== Explanation ======

Here “go” means the “'''adhyatma vidya” (spiritual knowledge)''' that is endorsed in Vedas and the foot marks of cows (characteristics) means actually explaining the meaning of the Vedic words which are esoteric which are to be deciphered properly. And those who understand this knowledge are called '''padajna''' (having the knowledge of the Veda).  The 4 legs of this Kamadhenu the Vedas are dharma, artha, kama, moksha – which are the purusharthas.

Here “go means the “'''adhyatma vidya (spiritual knowledge)''' that is endorsed in Vedas and the foot marks of cows (characteristics) means actually explaining the meaning of the Vedic words which are esoteric which are to be deciphered properly. And those who understand this knowledge are called '''padajna''' (having the knowledge of the Veda).  The 4 legs of this Kamadhenu the Vedas are dharma, artha, kama, moksha – which are the purusharthas.

Therefore which mantras provide for which purushartha was known very well to Angirasa rushi.  As he was knowledgeable in mantras which leads one to the “parama pada” or the highest abode he was the '''sarvavidaha or sarvajna''' as explained in Rk Samhita 1.164.45 :<blockquote>"

Therefore which mantras provide for which purushartha was known very well to Angirasa rushi.  As he was knowledgeable in mantras which leads one to the “parama pada or the highest abode he was the '''sarvavidaha or sarvajna''' as explained in Rk Samhita 1.164.45 :<blockquote>"

''चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः|'' "</blockquote><blockquote>"

''चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः|'' "</blockquote><blockquote>"

''गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (The Rig Veda 1.164.45)''"</blockquote><blockquote>"

''गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (The Rig Veda 1.164.45)''"</blockquote><blockquote>"

''catvarivak parimitapadanitani vidurbrahmana ye minishinah |''"</blockquote><blockquote>"

''catvarivak parimitapadanitani vidurbrahmana ye minishinah |''"</blockquote><blockquote>"

''guha tarini nihita neengayanti turiyam vaco manushyavadanti ||''"</blockquote>These “'''paraha''' ()”, “'''pasyanthi'''” (), “'''madhyama'''” () and “'''vaikhari'''” () are the 4 ways of speech . Those who understand the meaning of these words or “padas” are called '''padajna'''” (knower of those speech) or “svarvida” (these four paadas(legs) or padas (the sentences). The '''purusharthas''' which are called “chatvari-sringa”, are known as the 4 horns of the “agni purusha” or fire personified and the relationship they have with each other can only be understood by the process of yoga (upasana).

''guha tarini nihita neengayanti turiyam vaco manushyavadanti ||''"</blockquote>These “'''paraha''' (), “'''pasyanthi''' (), “'''madhyama''' () and “'''vaikhari''' () are the 4 ways of speech . Those who understand the meaning of these words or “padas are called '''padajna''' (knower of those speech) or “svarvida (these four paadas(legs) or padas (the sentences). The '''purusharthas''' which are called “chatvari-sringa, are known as the 4 horns of the “agni purusha or fire personified and the relationship they have with each other can only be understood by the process of yoga (upasana).

====== Esoteric Understanding of Angirasa bringing the cows ======

====== Esoteric Understanding of Angirasa bringing the cows ======

The esoteric meaning of bringing down the cows (synonymous to the Vedas) from the mountain top is very significant. The panis have common knowledge, who cannot assimilate the high standard of Vedic knowledge.  Their carrying away the cows symbolises that even if they take it away they do not get any benefit or they will not understand the esoteric meaning. And the “go” (cows) or the Vedic words were not damaged. The knowledgeable who had faith in these cows, were inconvenienced. Those who do not understand the meaning of Vedas, such people may be in disguise and steal the words of Vedas, but they won’t get the benefit of the Vedas.  

The esoteric meaning of bringing down the cows (synonymous to the Vedas) from the mountain top is very significant. The panis have common knowledge, who cannot assimilate the high standard of Vedic knowledge.  Their carrying away the cows symbolises that even if they take it away they do not get any benefit or they will not understand the esoteric meaning. And the “go (cows) or the Vedic words were not damaged. The knowledgeable who had faith in these cows, were inconvenienced. Those who do not understand the meaning of Vedas, such people may be in disguise and steal the words of Vedas, but they won’t get the benefit of the Vedas.  

Vedas are meaningless, insignificant and contain useless subject matter for them and they may distort the Vedas to compile their philosophies based on their erroneous understanding, but such people will not get any benefit. Those who are faithful to the Vedas and who lived life by following the Vedas, such people they may be inconvenienced by the Panis. However, great rushis like Angirasa who understand the meaning of Vedas and those who have the knowledge of the '''sampradaya, the “veda prajnas”''' they bring down the cows from mountains despite the great difficulties and provide deeper meaning of Vedas to the qualified people and in this way become the support to the governance of this world, which is managed by Indra. If we see from such perspective, since the time of Rishis, the number of panis have increased.

Vedas are meaningless, insignificant and contain useless subject matter for them and they may distort the Vedas to compile their philosophies based on their erroneous understanding, but such people will not get any benefit. Those who are faithful to the Vedas and who lived life by following the Vedas, such people they may be inconvenienced by the Panis. However, great rushis like Angirasa who understand the meaning of Vedas and those who have the knowledge of the '''sampradaya, the “veda prajnas''' they bring down the cows from mountains despite the great difficulties and provide deeper meaning of Vedas to the qualified people and in this way become the support to the governance of this world, which is managed by Indra. If we see from such perspective, since the time of Rishis, the number of panis have increased.

In the name of the Vedas those who study vedas and then criticize the Vedic concept, the researchers and in the name of research, the Christian missionaries, those who follow their path—our own people, the leftists, and those people those who have given up the Sanatana values and spreading destructive life systems and those who are practicing atheistic concepts, the modern lokayuthas and those who have accepted the transformation of the Vedas in wrong way, these are all Panis. Therefore to protect DHarma from these disturbing elements and thought processes, people like Angirasa were committed to fight them and thus their work is significant.

In the name of the Vedas those who study vedas and then criticize the Vedic concept, the researchers and in the name of research, the Christian missionaries, those who follow their path—our own people, the leftists, and those people those who have given up the Sanatana values and spreading destructive life systems and those who are practicing atheistic concepts, the modern lokayuthas and those who have accepted the transformation of the Vedas in wrong way, these are all Panis. Therefore to protect DHarma from these disturbing elements and thought processes, people like Angirasa were committed to fight them and thus their work is significant.