Changes

* Angirasa is closely associated with agni, being born from sacrificial fire of Varuna: "Varunasya Rutoujatahpawakadity nah shrutam" (Mahabharata 1.5.8).   

* Angirasa is closely associated with agni, being born from sacrificial fire of Varuna: "Varunasya Rutoujatahpawakadity nah shrutam" (Mahabharata 1.5.8).   

* Angirasa is identified with Agni:  

* Angirasa is identified with Agni:  

<blockquote>''यदंग दाषुशे त्वं, अग्ने भद्रं करिष्यसि ।''</blockquote><blockquote>''तदैतद् सत्यमङ्गिरः॥ (Rig-Veda 1.1.6)''</blockquote>

<blockquote>''यदंग दाषुशे त्वं, अग्ने भद्रं करिष्यसि ।''"</blockquote><blockquote>''तदैतद् सत्यमङ्गिरः॥ (Rig-Veda 1.1.6)''"</blockquote>

* References to [[Kutsa Angirasa (कुत्स अङ्गिरसः)|Kutsa Angirasa]], [[Sapta Angirasa (सप्त अङ्गिरसः)|Sapta Angirasa]], Uru Angirasa and Prabhavasu Angirasas are seen in different mantras of Rig veda.     

* References to [[Kutsa Angirasa (कुत्स अङ्गिरसः)|Kutsa Angirasa]], [[Sapta Angirasa (सप्त अङ्गिरसः)|Sapta Angirasa]], Uru Angirasa and Prabhavasu Angirasas are seen in different mantras of Rig veda.     

* As mentioned in the Rig-Veda (10.108), Angirasa is the one to whom Indra presents all the cows after freeing them from the captivation of Asura named Vala and several other asuras called the Panis.   

* As mentioned in the Rig-Veda (10.108), Angirasa is the one to whom Indra presents all the cows after freeing them from the captivation of Asura named Vala and several other asuras called the Panis.   

== Textual References ==

== Textual References ==

* '''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.   

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

<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.   

<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.   

<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 angi.   

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

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

<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.   

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

<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.   

<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.   

<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 ==

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 '''Rg Mantra 97.36''' explains how Angirasa assisted Indra.  <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.

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

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>''चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः|'' </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>''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).

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

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

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