Angirasa Smrti (आंगिरसस्मृति:)

Vedanga is a class of works regarded as auxiliary to the four Vedas and designed to aid in the correct pronunciation and interpretation of the text and the right employment of the Mantras in ceremonials. The Vedangas are six in number—Shiksha (the science of proper articulation and pronunciation), Chandas (the science of prosody), Vyakarana (grammar), Nirukta (etymological explanation of difficult Vedic words), Jyotish (astronomy) and Kalpa (ritual or ceremonial). The Kalpasutra is fourfold namely, Shrautasutra, Grhyasutra, Dharmasutra and Shulvasutra. This Dharmasutra containing the Do’s and Don’ts of the social life got enlarged as the Dharmashastra or Smrti literature in later years. The Trimuni of Indian Nyaya (Law and Order) are: Narada, Brihaspati and Katyayana.

If the Vedas and the Upanishads give the basic philosophy of Hinduism, the Dharmashastras, comprising the Smrtis, the Puranas and the Nibandhas (digests), give the rules and regulations that guide a Hindu in his personal and social life. The word Smrti in a technical sense refers to the secondary scriptures like the Manusmrti and others which remind one, of the great spiritual truths contained in the Vedas. They are law-books which prescribe the code of conduct for the individual and the society.

परिचयः ॥ Introduction

According to Swami Harshananda, many Vedic hymns are attributed to Sage Angiras. Associated with the fire cult, he is regarded as the first priest and initiator of sacred ritual. He is said to have discharged the duties of Agni once when the latter had absconded, and thus saved the world. The mythological works describe him sometimes as a manasa-putra (mind-born son) of Brahma, the Creator and sometimes as having sprung from the sacrificial fire of God Varuna. Vasudha, Shraddha, Svadha and Sati were his wives. Brihaspati, Utathya and Samvarta were his sons. The pitri-devatas (manes) are also described as his offsprings. The well known lunar deities Raka, Sinivali and Kuhu (phases of the moon) are considered as his daughters.

Extolled for his great virtues, Angiras was also a teacher of Brahmavidya, knowledge of Brahman (the Absolute). This explains his constant association with light, fire and luminous objects, including his identification with the planet Jupiter and a star in the constellation Ursa Major.

He is listed among the Saptarshis (the seven sages) of the first Manvantara (the period or age of Manu). He is one of the originators of the gotra system. The Angirasas, descendants of Angiras are stated to be Kshatriyas by birth and Brahmins by profession. They were highly skilled in sacerdotal law, magic and traditional rites. Bharadvajas and Gautamas are also held to belong to this line.

According to P V Kane, Angiras is one of the ten primordial sages mentioned in Manusmrti (1.34-35) and is a very ancient name even in the Rgveda.

Among the minor smrtis, the work of Angiras is often quoted by various dharma nibandhas and commentators on Dharmashastra works like:

1. On Yajnavalkya smrti 1.50, Vishvarupa quotes a verse of Angiras that what is done according to one’s own will without following the dictates of Shastra is fruitless:

स्वाभिप्राय-कृतं कर्म यत्तु धर्मविवर्जितम्। क्रीडाकर्मैव बालानां तत्सर्वं निष्प्रयोजनम्॥ svābhiprāya-kṛtaṃ karma yattu dharmavivarjitam| krīḍākarmaiva bālānāṃ tatsarvaṃ niṣprayojanam||

On Yajnavalkya smrti 3.248, Vishvarupa says that the vrata called Vajra was prescribed by Angiras for Brahmins guilty of deadly sins. He (on Yajnavalkya smrti 3.255) quotes two verses of Angiras on the prayashchitta for killing the wife of a Brahmin who has kindled the sacred fires for killing wives of other Brahmins, Kshatriyas and Vaishyas. On Yajnavalkya smrti 3.266, he quotes two verses of Angiras laying down prayashchitta for killing certain beasts and birds, wherein Angiras himself is mentioned with honour.

Vishvarupa (on Yajnavalkya smrti 3.237) quotes a sutra of Sumantu in which Angiras is cited as an authority.

2. Apararka quotes thirteen verses from Angiras on the constitution of parishad, wherein such terms as chaturvidya, vitarki, angavid, dharmapathaka are explained and the last of which says that a parishad sitting in judgement over those who are guilty of mahapatakas may consist of hundreds.

Apararka quotes four other verses on Sati, one of which is in the Indravajra metre and another prohibits a Brahmin wife from following that practice.

3. The Mitakshara (on Yajnavalkya smrti 1.86) quotes several verses on the practice of Sati and ascribes them to both Shankha and Angiras. One of them is the well-known verse:

तिस्र: कोट्योर्धकोटी च यानि लोमानि मानुषे। तावत्कालं वसेत्स्वर्गे भर्तारं यानुगच्छति॥ tisrah koṭyordhakoṭī ca yāni lomāni mānuṣe| tāvatkālaṃ vasetsvarge bhartāraṃ yānugacchati||

Meaning: The lady committing Sati would live in heaven for endless number of years.

4. Medhatithi (on Manu 5.157) quotes the view of Angiras on Sati and disapproves of it. His views on Sati or saha-gamana (wife dying on the funeral pyre of her dead husband) have been criticized by other works also.

5. Haradatta on Gautama (20.1) quotes a verse of Angiras about the seven antyajas:

चण्डाल: श्वपच: क्षत्ता सूतो वैदेहिकस्तथा। मागधायोगवौ चैव सप्तैतेन्त्यावसायिन:॥ caṇḍālah śvapacah kṣattā sūto vaidehikas tathā| māgadhāyogavau caiva saptaitentyāvasāyinah||

The Mitakshara, Haradatta and others quote numerous verses of Angiras on ashaucha and prayashchitta. 6. The Shuddhi-mayukha quotes a verse of Angirasa which relies upon Shatatapa:

सर्वेषामेव वर्णानां सूतके मृतके तथा। दशाहाच्छुद्धिरेतेषामिति शातातपोब्रवीत्॥ sarveṣām eva varṇānāṃ sūtake mṛtake tathā| daśāhācchuddhir eteṣām iti śātātapobravīt||

Meaning: According to Shatatapa, people of all varnas should be considered pure ten days after any sort of impurity or death. 7. The Smrti-chandrika quotes Angiras on the enumeration of Upasmrtis. It also contains a few prose quotations from Angiras; the same work cites a verse of Angiras holding the dharmashastra of Manu as the supreme guide:

यत्पूर्वं मनुना प्रोक्तं धर्मशास्त्रमनुत्तमम्। नहि तत्समतिक्रम्य वचनं हितमात्मन:॥ yatpūrvaṃ manunā proktaṃ dharmaśāstram anuttamam| nahi tatsamatikramya vacanaṃ hitam ātmanah||

संस्करणानि ॥ Available Editions

Many versions and editions of the Angirasa Smrti are in circulation like:

1. The Angirasa Smrti in Jivananda (Part 1, pp. 554-560) in 72 verses is probably an abridgment. It lays down prayashchittas for various occasions, such as taking food and drink from antyajas, for cruelly beating or causing various injuries to cows. It also lays down various rules for the wearing of the dark cloth (nili-vastra) by women. It cites Angiras and Apastamba by name. The penultimate verse condemns those who rob women of their wealth.

2. In the Anandashrama collection of Smrtis (published in 1905), there is an Angirasa Smrti in 168 verses. At the beginning it is said that, when asked by Bharadvaja and others, Angiras declared the Smrti dealing with rules of prayashchitta. It names the following Smrtikaras, viz. Shankhalikhita (in verse 15), Sumantu (in verse 26), Apastamba (verse 76), Manu (verse 86) and Angiras (147 and 155).

3. In 1953, Mr A N Krishna Aiyangar published an Angirasasmrti at Adyar. This is different from the preceding two works and contains over 1200 shlokas.

4. Pandit Manoranjan Shastri claimed in January 1965 during the All India Oriental Conference at Guwahati that he had found the Kamarupa manuscript of a different Angirasasmrti compiled before 14^th century AD, but this text is still not public.  

5. The Kalpataru on Shuddhi states that Vasishtha and Angiras have certain passages in common.

6. There are several manuscripts in the Government Manuscripts Library at the Bhandarkar Oriental Research Institute, Poona which contain a varying number of verses on prayshchitta agreeing more or less with Jivananda’s text.

The Mitakshara (on Yajnavalkya smrti 3.277) and the Smrti-ratnavali of Vedacharya quote a text called Brhad-Angirasa and the Mitakshara also quotes a Madhyama-Angirasa several times. So, there is a lot of uncertainty regarding the text.

अध्यायसारः ॥ Chapter Contents

According to the Angirasasmrti by A N Krishna Aiyangar published from Adyar Library in 1953, the work is divided into two sections namely, Purva and Uttara Angirasa. The Purva Angirasa dealing with Shraddha is in 1113 verses and Uttara Angirasa has twelve chapters which deals with the topics of parishad and prayashchitta.

पूर्वांगिरसम् ॥ Purva Angirasa

The text begins with:

पावकप्रतिमं साक्षान्मुनिमाङ्गिरसं द्विजा:। ब्रूहि धर्मानशेषान्न इत्युचू: प्रणिपत्य तम्॥ pāvakapratimaṃ sākṣān munim āṅgirasaṃ dvijāh| brūhi dharmān aśeṣān na ityucū: praṇipatya tam||

Meaning: The Twice-born scholars approached the fiery sage Angirasa and requested him to elaborate on their duties after paying due respects.

Angiras specifically states that Vedic mantras alone should be used wherever they are available for Vedic rites (verse 5). Mantras mentioned in the Puranas may be used for non-vedic rites (verse 6). Wherever mantras are not available, the use of vyahritis is enjoined (verse 7).

Certain impediments in the performance of shraddha raise themselves which are discussed with ways and means as to how to get the shraddha performed in the proper manner. A yaga or Vedic rite carries greater weight and overrules other rites (verse 157). The performance of the sandhya under impurity is to be done mentally. Two essential requisites for one who performs a shraddha are (a) yajna-sutra or sacred thread (verse 53) and (b) a tuft of hair on the head (verse 56). Every enjoined act should be performed with the consent of the Brahmins learned in the Vedas. Certain things are held as most pleasing to the Manes in the performance of shraddhas. One such is the jakara-panchaka (verse 484-485) namely, water, the banks of Ganga, remembrance of Janardana, Sacred Fire and the presence of one's son. The number of shraddhas to be performed in a year are ninety-six but, the darsha shraddha performed on Amavasya is most important and by performing it one is deemed to have performed all the rest. Rules for the proper determination of priority in the performance of shraddhas which fall on the same day are discussed and decisions recorded.

This smrti gives the authoritative text for many of the practices that are prevalent in the performance of Vedic rites.

उत्तरांगिरसम् ॥ Uttara Angirasa

Uttara Angirasa consists of twelve chapters. It is based on the authoritative sayings of the previous sages. A sinner should approach learned Brahmins who by their conduct are leading a pure life and should tell them the truth after paying his respects to them. The parishad will then deliberate and lay down the prayashchitta or expiation.

CHAPTER	NUMBER OF VERSES	SUBJECT MATTER
1	10	उपोद्धात:	Introduction
2	10	परिषदुपस्थानम्	Concept of Parishad
3	11	प्रायश्चित्त-विधानम्	Concept of Expiation
4	10	परिषल्लक्षणम्	Constituents of Parishad
5	14	प्रायश्चित्त-नियंतृ-कथनम्	Members of Parishad
6	16	प्रायश्चित्ताचार-कथनम्	The method of Expiation
7	9	पाप-परिगणनम्	Classification of Sins
8	20	शूद्रान्नादि-निषेध-कथनम्	List of don’t’s
9	16	अभक्ष्य-भक्षण-प्रायश्चित्त-विधि:	Expiation for consumption of prohibited food
10	21	हिंसा-प्रायश्चित्त-कथनम्	Expiation for violence
11	11	गो-वध-प्रायश्चित्तम्	Expiation for cow-slaughter
12	16	कृच्छ्रादि-स्वरूप-कथनम्	Some more expiation details
	Total - 164

उपसंहार: ॥ Conclusion

The present work may be dated as not later than about the middle of the eighth century AD because Angirasasmrti mentions Harita, Manu, Katyayana, Gobhila and Shakala. A large number of rivers in the country are mentioned (verses 918-945). A careful examination of the work reveals that it is a practical manual to those interested in the observance of ritual connected with the Shraddha and Prayashchitta portions of Dharmashastra. The problems that arise in the actual performance of rituals are clearly indicated in simple verses with practical solutions for their performance.