Changes

== परिचय || Introduction ==

== परिचय || Introduction ==

The different references to Angirasa are presented in different texts as follows   

The different references to Angirasa are presented in different texts as follows   

* Angirasa, is a rishi who undertook the upasana of important pranas of the body. Hence the main prana is thought of as Angirasa by rishis. ([[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya upanishad]]).   

* Angirasa, is a rishi who undertook the upasana of important pranas of the body. Hence the main prana is thought of as Angirasa by rishis. ([[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya upanishad]]).   

* Angirasa is one amongst the ten Brahma Manasaputras, i.e. sons born by mere thought or manas, of Lord Brahma. Upon Brahma’s desire, Angirasa through his wife Shraddha, begot seven sons: Brihat Keerti, Brihat Jyoti, Brihat Brahma, Brihan Manas, Brihan Mantra, Brihat Bhanu, Brihaspati. He also had daughters namely Bhanumati, Raka, CineeVali, Mahishmati, Guhu, Mahamati , Archishamati and Yogasiddhi. ( Mahabharata)   

* Angirasa is one amongst the ten Brahma Manasaputras, i.e. sons born by mere thought or manas, of Lord Brahma. Upon Brahma’s desire, Angirasa through his wife Shraddha, begot seven sons: Brihat Keerti, Brihat Jyoti, Brihat Brahma, Brihan Manas, Brihan Mantra, Brihat Bhanu, Brihaspati. He also had daughters namely Bhanumati, Raka, CineeVali, Mahishmati, Guhu, Mahamati , Archishamati and Yogasiddhi. ( Mahabharata)   

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.   

The legend goes that Panis were the demons who stole the cows

The legend goes that Panis were the demons who stole the cows and hid them in a cave. Indra asks his dog Sarama to find the cows. Sarama was able to find the cows' whereabouts in the first instance'''.''' During that search, an important discussion between the Panis and Sarama occurs.  Angirasa rushi then helped Indra to locate the Panis who stole the cows.   

and hid them in a cave. Indra asks his dog Sarama to find the cows. Sarama was able to find the cows' whereabouts in the first instance'''.''' During

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.

== सम्वाद || Discussion  ==

== सम्वाद || Discussion  ==

As seen in the story of Angirasa protecting the cows, there is a historical and legendary perspective to it. If historically and economically Panis were highly business oriented contributing greatly to trade, some questions arise,  

As seen in the story of Angirasa protecting the cows, there is a historical and legendary perspective to it. If historically and economically Panis were highly business oriented contributing greatly to trade, some questions arise,  

# As businessmen, did they not raise cattle?   

# As businessmen, did they not raise cattle?   

# What does it mean by stealing cows?   

# What does it mean by stealing cows?   

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 गो || go (cows) means the '''आध्यात्मविद्या || 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 गो || go (cows) means the '''आध्यात्मविद्या || 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).