Changes

== Etymology ==

== Etymology ==

* '''Rig Veda''': [[Sayanacharya (सायनाचार्यः)|Sri Sayanacharya's]] explanation refers to  Angirasa as one who traverses with great speed.   <blockquote>"unganthi gachanthi ittangiraso ganthara"</blockquote>

* '''Rig Veda''': [[Sayanacharya (सायनाचार्यः)|Sri Sayanacharya's]] explanation refers to  Angirasa as one who traverses with great speed.   <blockquote>"unganthi gachanthi ittangiraso ganthara"</blockquote>

* '''Nirukta''' : Yaskacharya's explanation is connected to the appearance of Angirasa.   <blockquote>"“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.   

* '''Nirukta''' : Yaskacharya's explanation is connected to the appearance of Angirasa.   <blockquote>"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 agni.   <blockquote>"ye angara asanthe angiraso abhavan" (Taitriya Brahmana 3.34)</blockquote>

* '''Brahmana''' : Taitriya Brahmana explains Angirasa as those who are like the cinder or agni.   <blockquote>"ye angara asanthe angiraso abhavan" (Taitriya Brahmana 3.34)</blockquote>

* '''Upanishad''' :  Chandogya Upanishad explains as below that because all the limbs of the body are controlled by “prana that “mukya prana itself has become anga rasa or angirasa.   <blockquote>"तँहाङ्गिरा उद्गीथमुपासांचक्र एतमु एवाऽऽङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ||" (Chan. Upan. 1.2.10)</blockquote><blockquote>"tam̐hāṅgirā udgīthamupāsāṁcakra etamu evā<nowiki>''</nowiki>ṅgirasaṁ manyante'ṅgānāṁ yadrasaḥ ||" (Chan. Upan. 1.2.10)</blockquote>

* '''Upanishad''' :  Chandogya Upanishad explains as below that because all the limbs of the body are controlled by prana that mukya prana itself has become anga rasa or angirasa.   <blockquote>"तँहाङ्गिरा उद्गीथमुपासांचक्र एतमु एवाऽऽङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ||" (Chan. Upan. 1.2.10)</blockquote><blockquote>"tam̐hāṅgirā udgīthamupāsāṁcakra etamu evā<nowiki>''</nowiki>ṅgirasaṁ manyante'ṅgānāṁ yadrasaḥ ||" (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.   <blockquote>"''“medham mayyam angiraso medhagam sapta rushayo daduhu medham mayyam prajapathihi medhaamagnir dadathu me“ ('''Mampra 2.4.6''')''"</blockquote>Plentiful are such references in the vedangas. The mention of Angirasa in various scriptures and the significance of Angirasa's knowledge of the characteristics of cows is also noteworthy as evident from the Rg Veda 10th mandala mantras.   

* In the Upanayanam kriya (thread ceremony) the Initiator, prays "let my medha shakti, the wisdom power, increase like Angirasa.   <blockquote>"''medham mayyam angiraso medhagam sapta rushayo daduhu medham mayyam prajapathihi medhaamagnir dadathu me ('''Mampra 2.4.6''')''"</blockquote>Plentiful are such references in the vedangas. The mention of Angirasa in various scriptures and the significance of Angirasa's knowledge of the characteristics of cows is also noteworthy as evident from the Rg Veda 10th mandala mantras.   

== Angirasa and Gograhana ==

== Angirasa and Gograhana ==

In the '''Rig Veda  (10.108)''', there is a story of Angirasa in connection with the cows. This particular legend of stealing of Cows or गोग्रहणम्॥ Gograhanam has been described vividly in Rig Veda 3.31, and 10.108, including a reference in 8.14. Again, a description on the family of Angirasa is given in the Mandala 6 of the Rig-Veda.   

In the '''Rig Veda  (10.108)''', there is a story of Angirasa in connection with the cows. This particular legend of stealing of Cows or गोग्रहणम्॥ Gograhanam has been described vividly in Rig Veda 3.31, and 10.108, including a reference in 8.14. Again, a description on the family of Angirasa is given in the Mandala 6 of the Rig-Veda.   

that search, an important discussion between the Panis and Sarama occurs.  Angirasa rushi then helped Indra to locate the Panis who stole the cows.   

that search, an important discussion between the Panis and Sarama occurs.  Angirasa rushi then helped Indra to locate the Panis who stole the cows.   

The '''Rig Veda 9.97.39''' explains how Angirasa assisted Indra in securing the cows stolen by Panis and hidden in the mountains.  <blockquote>"येना नः पूर्वे पितरः पदज्ञाः स्वर्विदो अभि गा अद्रिमुष्णन् ||" (Rig Veda. 9.97.39)</blockquote><blockquote>''“''yenā naḥ pūrve pitaraḥ padajñāḥ svarvido abhi gā adrimuṣṇan ||" (Rig Veda. 9.97.39)</blockquote><blockquote>Meaning : In our family and pitris (ancestors), there is Angirasa who, a sarvajna,( knowledgeable about the paraloka), 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. 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.

The '''Rig Veda 9.97.39''' explains how Angirasa assisted Indra in securing the cows stolen by Panis and hidden in the mountains.  <blockquote>"येना नः पूर्वे पितरः पदज्ञाः स्वर्विदो अभि गा अद्रिमुष्णन् ||" (Rig Veda. 9.97.39)</blockquote><blockquote>''''yenā naḥ pūrve pitaraḥ padajñāḥ svarvido abhi gā adrimuṣṇan ||" (Rig Veda. 9.97.39)</blockquote><blockquote>Meaning : In our family and pitris (ancestors), there is Angirasa who, a sarvajna,( knowledgeable about the paraloka), 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. 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 the '''Brhaddevata, viii 24-36''' the same sequence of events takes place, but this time Sarama accepts the bribe of the Panis, and apparently transfers her loyalties to them.  When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in a rage.  She vomits out the milk received as a bribe, and then goes back to trace the Panis.

In the '''Brhaddevata, viii 24-36''' the same sequence of events takes place, but this time Sarama accepts the bribe of the Panis, and apparently transfers her loyalties to them.  When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in a rage.  She vomits out the milk received as a bribe, and then goes back to trace the Panis.

The esoteric knowledge of this episode has been deliberately misused by the Indologists to create a wrong notion of shastras and oppositional categories to suit their colonial agenda.  

The esoteric knowledge of this episode has been deliberately misused by the Indologists to create a wrong notion of shastras and oppositional categories to suit their colonial agenda.  

====== 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 Rig Veda<blockquote>"चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः| "</blockquote><blockquote>"गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (Rig. Veda. 1.164.45)</blockquote><blockquote>"catvarivak parimitapadanitani vidurbrahmana ye minishinah |"</blockquote><blockquote>"guha tarini nihita neengayanti turiyam vaco manushyavadanti ||" (Rig. Veda. 1.164.45)</blockquote>These परा (para), पश्यन्ति (pasyanthi), मध्यमा (madhyama) and वैखरी (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).

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 Rig Veda<blockquote>"चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः| "</blockquote><blockquote>"गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (Rig. Veda. 1.164.45)</blockquote><blockquote>"catvarivak parimitapadanitani vidurbrahmana ye minishinah |"</blockquote><blockquote>"guha tarini nihita neengayanti turiyam vaco manushyavadanti ||" (Rig. Veda. 1.164.45)</blockquote>These परा (para), पश्यन्ति (pasyanthi), मध्यमा (madhyama) and वैखरी (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 like Western self-styled Indologists, 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 like Western self-styled Indologists, 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.