Changes

Angirasa (Sanskrit : अङ्गिरसः) or Angira (Sanskrit : अङ्गिरः) is a rishi (sage), who is associated with several vedic and puranic individuals. Descendants of Angirasa are called Aangirasa (आङ्गिरसः), who are credited with the darshana of many [[Rigveda|Rig vedic]] mantras.  

Angirasa (Sanskrit : अङ्गिरसः) or Angira (Sanskrit : अङ्गिरः) is a rishi (sage), who is associated with several vedic and puranic individuals. Descendants of Angirasa are called Aangirasa (आङ्गिरसः), who are credited with the darshana of many [[Rigveda|Rig vedic]] mantras.  

Angira is described in the Rigveda as a teacher of divine knowledge, a mediator between men and gods, as well as stated in other instances to be the first of Agni-devas (fire gods)<ref>Hinduism: An Alphabetical Guide by Roshen Dalal

Angira is described in the Rigveda as a teacher of divine knowledge, a mediator between men and deities, as well as stated in other instances to be the first of Agni-devas (fire deities)<ref>Hinduism: An Alphabetical Guide by Roshen Dalal

</ref> . Angirasa has also been referred to as one of the seven sages or Saptarishis of the first Manvantara.{{Citation needed|date=September 2017}} One of his sons was Brihaspati (Aangirasa) who, according to another version along with Sage Atharvana, is credited to have compiled the fourth Veda called Atharva Veda{{Citation needed|date=September 2017}}.

</ref> . Angirasa has also been referred to as one of the seven sages or Saptarishis of the first Manvantara.{{Citation needed|date=September 2017}} One of his sons was Brihaspati (Aangirasa) who, according to another version along with Sage Atharvana, is credited to have compiled the fourth Veda called Atharva Veda{{Citation needed|date=September 2017}}.

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.   

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.   

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 deities stolen by the Panis.  This time, the deities first send Suparna, the eagle. However, the Panis bribe him into silence, and he accepts their gifts and returns without any information. The enraged deities strangle him, and he vomits out the curds, etc. received from the Panis. Then the deities 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 - Esoteric Understanding of Angirasa bringing the cows ====

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

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 (adhyatmik 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).

[[Category:Vedas]]

[[Category:Vedas]]

[[Category:Rishis]]

[[Category:Rishis]]