aṅgiras

aṅgiras m. (-rāḥ) The name of a Ṛṣi or saint, born of BRAHMĀ, one of the seven principal sages; in one legend identified with fire, and apparently an astronomical personification, having for, his sons UTATHYA and VṚHASPATI, and for daughters Sinīvālī, Kuhū, Rākā, and Anumati.

E. agi to go, and asi Uṇādi aff. with irak inserted.

aṅgiras (rāḥ) 5. m. Name of a sage.

aṅgiras I. m. sing. (-rāḥ) The proper name of a Maharshi,

a great Ṛṣi or saint who is the reputed author of many

vaidik hymns, but who is mentioned also in a subse-

quent period as one of the inspired legislators of India

and as the author of an astronomical work. The various

legends connected with his life seem to have been occasioned

by the word aṅgiras coming from the same radical as,

and its sound recalling that of, agni, fire (q. v.). Hence

we find Angiras sometimes either as an epithet or as the

father of Agni, and the Saint himself connected chiefly with

such hymns as are addressed to Agni, to Indra or to dei-

ties of a kindred description: a portion of the fourth Veda,

the Atharvan, reports him also as an expounder of the

Brahmavidyā (q. v.) or the sacred knowledge, that had been

imparted to him by Satyavāha, a descendant of Bharadvāja.

(See aṅgir.) Though Angiras, as may be concluded from his

name being connected with the authorship of a great por-

tion of the sacred Hindu literature, appears to have been

one of the oldest civilizers of India, no historical date is

to be obtained from the epic or pauranik literature where

the vaidik legends of his life are merely amplified; there

he is named as one of the Prajāpatis or progenitors of

mankind engendered, according to some by Manu, accord-

ing to others by Brahmā himself, either with the female

half of his body or from his mouth or from the space

between his eye-brows. As such he is considered also as

one of the seven Ṛṣis who preside over the reign of the

first Manu or Svāyambhuva. He is called, besides, the priest

of the Gods, the Lord of the sacrifice &c. Sometimes he

is considered as a son of Uru by Āgneyī, the daughter of

Agni. His daughters are the Ṛchas (or vaidik hymns) and

also, Śaśvatī, Sinīvālī, Kuhū, Rākā, Anumati; his sons

are Samvarta, the manes called Havishmats, Utathya,

Bṛhaspati, Mārkanḍeya; his wives, Smṛti (traditional

science), two daughters of Daksha, Svadhā and Satī, and

Śraddhā, the daughter of the sage Kardama. As an astro-

nomical personification he is Bṛhaspati himself or the regent

of the planet Jupiter and presides over the sixth year of

the cycle of sixty years. See also atharvan.

II. m. pl. (-rasaḥ) ¹ The descendants of the former. In this

capacity they share also in the nature of the legends attri-

buted to Angiras. Angiras being the father of Agni, they

are considered as descendants of Agni himself, who is also

called the first of the Angirasas. Like Angiras, they occur

in hymns addressed to the luminous deities and, at a later

period, they become for the most part personifications of

light, of luminous bodies, of divisions of time, of celestial

phenomena and fires adapted to peculiar occasions as the

full and change of the moon, or to particular rites as the

Aśvamedha, Rājasūya, the Pākayajnas or sacrifices with

food, obsequial and funeral fires, expiatory fires, and the

like. Most of the authors of the hymns of the Rigveda are

connected with them and in the Purāṇas mention is made of

two tribes of the Angirasas which were Brāhmaṇas as well

as Kshatriyas. ² The hymns of the Atharvaveda. See also

atharvan pl. and atharvāṅgiras pl. E. aṅg, uṇ. aff. asi with

āgama iruṭ, or, according to another authority, a Tatpur.

composed of an (meaning anna food, from an kṛt aff. kvip)

and giras (from gṝ to swallow) ‘devouring food’. The latter

etymology, apparently without any grammatical authority,

would refer especially to aṅgiras as epithet of Agni. See

also aṅgirastama. The plural aṅgirasaḥ is considered, though

without any etymological necessity, as the plural of the

deriv. form āṅgirasa with luk or elision of the affix.

aṅgiras aṅgiras, m. The name of

a Ṛṣi, or saint. — Comp. Tṛṇa-soma-,

m. one of the seven priests attending

a sacrifice.

áṅgiras, m.

—1. orig., probably, messenger; esp. messenger between gods and men; by eminence, Agni;

—2. as pl. Angirases, a name applied by the Hindus to a certain race among their forefathers (perhaps because their intercourse with the gods was conceived as very intimate), these forefathers being regarded as half divine;

—3. as s. the (mythical) ancestor of the Angirases.

áṅgiras m. a kind of mythol. beings with Agni at their head; N. of an old Ṛṣi, pl. his descendants or their hymns, i.e. the Atharvaveda. — °rastama (superl.) quite an A., aṅgirasvát adv. like an A.

áṅgiras m. N. of a Ṛṣi, author of the hymns of RV. ix, of a code of laws, and of a treatise on astronomy (he is said by some to have been born from Brahmā's mouth, and to have been the husband of Smṛti, of Śraddhā, of two daughters of Maitreya, of several daughters of Dakṣa, &c.; he is considered as one of the seven Ṛṣis of the first Manvantara, as a Prajāpati, as a teacher of the Brahmavidyā, which he had learnt from Satyavāha, a descendant of Bharadvāja, &c. Among his sons, the chief is Agni, others are Saṃvarta, Utathya, and Bṛhaspati; among his daughters are mentioned Sinīvālī, Kuhū, Rākā, Anumati, and Akūpārā; but the Ṛcas or Vedic hymns, the manes of Haviṣmat, and mankind itself are styled his offspring. In astronomy he is the planet Jupiter, and a star in Ursa Major)

N. of Agni, MBh.

(asas) descendants of Aṅgiras or of Agni (mostly personifications of luminous objects)

the hymns of the Atharva-veda, TS.

priests who by using the magical formulas of those hymns protect the sacrifice against the effects of inauspicious accidents.

aṅgiras

m. (-rāḥ) The name of a Rishi or saint, born of BRAHMĀ, one
of the seven principal sages; in one legend identified with fire,
and apparently an astronomical personification, having for his
sons UTATHYA and VRIHASPATI, and for daughters Sinivali,
Kuhū Rāka and Anumati.

E. agi to go, and āni Unadi aff. with
irak inserted.

aṅgiras aṅgiras m. (aṅg) Vd. np. d'une famille de poètes védiques;

souvent dans le Veda, prêtre en général.

aṅgiras- m. n. d'un Ṛṣi et auteur (rar. aṅgira- aṅgirasa-); de la planète Jupiter; d'un Bhūta; pl. classe d'êtres semi-divins ou d'ascètes; chants de l'Atharvaveda; officiants de l'Atharvaveda; descendants d' Aṅgiras.

áṅgiras (aṅgirás UṆ. 4, 235.) m.

1) pl. ein Geschlecht höherer Wesen, das zwischen Göttern und Menschen steht (vgl. atharvan, bhṛgu). Ihr Name, für welchen eine sichere Ableitung noch fehlt, stimmt am nächsten mit ἄγγελος (vielleicht auch mit ἄγγαρος). Unter den Ableitungen der Commentatoren (vgl. AIT. BR. 3, 34. u. aṅgāra, CHĀND. UP. 1, 2, 10. NIR. 3, 17. MAHĪDH. zu VS. 3. 3. 5, 9. 12, 8. 34, 12.) enthält die von aṅg gehen scheinbar eine Erinnerung an den ursprünglichen Begriff. Die Wurzel der Vorstellungen von den Angiras ist dieselbe, welche man von den מלאכים in den frühern alttest. Büchern findet. Wie diese בני אלים, בני אלהים, so heissen die Angiras Söhne des Himmels, Söhne der Götter ṚV. 3, 53, 7. 4, 2, 15. 10, 62, 4.

— a) Sie erscheinen in Gemeinschaft der Götter, mit den Aśvin, mit Yama, den Sonnen- und Lichtgöttern u. s. w.: (dadhìkrāvā̂) saṃvidā̀na ùṣasā̀ sūryêṇādìtyebhìrvasûbhìraṅgîrobhiḥ ṚV. 7, 44, 4. ā̀dìtyā rùdrā vasâvo dìvi dèvā athârvāṇaḥ . aṅgîraso manī̀ṣiṇàste nâḥ santù sadā̂ śìvāḥ AV. 11, 8, 13. ṚV. 8, 35, 14. 9, 62, 9. 10, 14, 5. VS. 38, 9. Agni, den Himmlischen untergeordnet und ihr Bote wie die Angiras, heisst der erste und oberste Angiras: tvamâgne prathàmo aṅgîrā̀ ṛṣîrdèvo devānā̂mabhavaḥ śìvaḥ sakhā̂ ṚV. 1, 31, 1. yajîṣṭhaṃ tvā̀ yajâmānā huvemà jyeṣṭhàmaṅgîrasām 1, 127, 2.; vgl. überhaupt 10, 62, 1-6.

— b) Zugleich heissen die Angiras Väter der Menschen, und zahlreiche Geschlechter werden in der Folge auf sie zurückgeführt, ṚV. 1, 72, 2. 10, 14, 1. u. s. w. Die Vorstellung, dass die Angiras in den Himmel und zur Unsterblichkeit erst aufgenommen, also ursprünglich sterblich gewesen seien ?(ṚV. 10, 62, 1. SV. I, 1, 2, 5, 2; vgl. ṛbhu), ist ein Erklärungsversuch. Die Geschichtlichkeit der Angiras wird dadurch eben so wenig erwiesen, als Dschemschid oder Feridun darum zu historischen Personen werden, weil man iranische Geschlechter von ihnen ableitet. Vergleiche die griechische Heroengeschichte. — Die Grammatiker betrachten aṅgirasaḥ als pl. von āṅgirasa ein Nachkomme des Angiras, P. 2, 4, 65. VOP. 7, 14. Der pl. aṅgirasaḥ dient wie atharvāṅgirasaḥ zur Bezeichnung der Lieder des Atharvaveda ROTH, NIR. XLVII. WEBER, Lit. 119. 143. fg. viṃśino 'ṅgirasaḥ der aus 20 (Kāṇḍa's) bestehende Atharvaveda, P. 5, 2, 37, Vārtt. 6. Ausführlich bespricht die Angiras auch WEBER in Ind. St. I, 291 fgg.

— 2) sg. der angebliche Stammvater des Geschlechtes der Angiras, ṚV. 1, 139, 9. 3, 31, 7. u. s. w. taṃ (mukhyaṃ prāṇaṃ) hāṅgirā udgīthamupāsāṃcakra etamu evāṅgirasaṃ manyante . aṅgānāṃ yadrasaḥ CHĀND. UP. 1, 2, 10. Verfasser des 9ten Maṇḍala des ṚV. WEBER, Lit. 31. eines Gesetzbuchs Ind. St. I, 232. fgg. (vgl. aṅgira), eines astronomischen Lehrbuchs ebend. II, 247. ein Schüler des Bhāradvāja Satyavāha, MUṆḌ. UP. 1, 1, 2. = pippalāda BRAHMOP. bei WEBER, Lit. 155. ein Prajāpati, M. 1, 35. VP. 49. einer der Saptarṣi im 1sten Manvantara, HARIV. 413. Sohn Ūru's von der Āgneyī, 73. VP. 98. Vater von Saṃvarta, COLEBR. Misc. Ess. I, 40. Vater der Manen Haviṣmant, M. 3, 198. Gemahl der Smṛti, VP. 54. zweier Töchter des Maitreya 119. mehrerer Töchter des Dakṣa, R. 3, 20, 11. Nach dem BHĀG. P. im ŚKDR. ist Angiras aus Brahman's Munde geboren; seine Gattin ist Śraddhā, Tochter des Weisen Kardama; seine Söhne — Utathya und Bṛhaspati; seine Töchter — Sinīvālī, Kuhū, Rākā und Anumati. Am Himmel glänzt Angiras als einer der 7 Sterne im grossen Bären ( H. 124, Sch. HARIV. 413. 414.) und zugleich als der Planet Jupiter (HORĀŚ. in Z. f. d. K. d. M. IV, 318. Ind. St. II, 261. WEBER, Lit. 223.).

— Vgl. aṅgira, aṅgirastama, aṅgirasvat, aṅgirasvant, aṅgirasa und pratyaṅgiras .

aṅgiras Z. 15 lies 11, 6, 13 st. 11, 8, 13.

— 1)

b) aṅgirasaḥ als Bezeichnung des Atharvaveda TS. 7, 5, 11, 2.

— 2) Aṅgiras als Agni MBH. 3, 14106. fgg. aṅgiras = āṅgirasa HARIV. 478.

áṅgiras, m., Wesen zwischen Göttern und Menschen, die als Vermittler zwischen beiden, als Söhne des Himmels, als Stammväter der Menschen, als die, welche den Menschen die Gaben der Götter zutheilen, erscheinen. Ursprünglich scheinen sie als die beweglichen, vielleicht als Boten zwischen Göttern und Menschen aufgefasst, die Wurzel wird daher in dem unter áṅga angeführten aṅg zu suchen sein (gr. ἄγγελος B. R.). Auch dass Agni als áṅgiras aufgefasst wird, stimmt trefflich zu dieser Auffassung.

-as [V.] agne {1,6}; {31,17}; {299,15}; {362,4}; {364,7}; {365,6}; {375,1}; {443,10}; {683,11}; {693,4}; {74,5}; {305,7}; {457,11}; {669,2}; {684,5}; {711,17}; bṛhaspate {214,18}.

-ās (agnís) {31,1} (prathamás); {918,15} (pū́rvas); dadhyáṅ {139,9} (pū́rvas); Stammvater des Geschlechts der Angiras {399,7}; {265,7} (árcan).

-asas [G.] … sūnávas {888,5}.

-asas [V.] {888,2—4}.

-asas [N.] {365,6}; {399,8}; {506,5}; {568,3}; (turaṇyávas); {904,5} (viśvárūpās); {934,8}, (návagvās). 10 (ghorā́s); nas pitáras {62,2}; {71,2}; {840,6}; divás putrā́sas ásurasya vīrā́s {287,7}; {893,2}; divás putrā́s {298,15}.

-asas [A.] {995,2}.

-obhis {62,5}; {100,4}; {206,8}; {312,8}; {459,5} (vádadbhis) {560,4}; {937,4}; yámas … {840,3—5}.

-obhyas {51,3}; {132,4}; {634,8}; {798,23}.

-obhias {139,7}; {672,3}.

-asām iṣṭaú {62,3}; sā́mabhis {107,2}; gíras {121,1}; rā́j {121,3} (neb. viśā́m); jiéṣṭham {127,2} (agním); vépiṣṭhas {452,3}; ucáthā {211,5}; sacābhū́s {896,9} (tváṣṭā).

áṅgiras m.

— 1) Bez. höherer Wesen , die als Vermittler zwischen Göttern und Menschen auftreten. Agni heisst der erste unter ihnen.

— 2) Pl. Bez. des Atharvaveda.

— 3) N.pr. eines Ṛṣi.

— 4) der Stern ε im grossen Bären 218,22.

— 5) der Planet Jupiter Ind. St. 14,315.

— 6) aṅgirasāma yanam ein best. Sattra Ind. St. 10,393.

áṅgiras m. Art höherer Wesen (mit Agni an der Spitze); N. eines Rishi u. eines Sternbildes im grossen Bären; Pl. N. einer Sängerfamilie u. des Atharvaveda.

aṅgiras pu0 aṅgati agi—gatau asi iruṭ . brahmaṇomānasa-
putre svanāmakhyāte munibhede . bhārate vana0 mārka0
“brahmaṇo mānasāḥ puttrā viditāḥ ṣaṇmaharṣayaḥ marīci-
ratryaṅgisau pulastyaḥ pulahaḥ kratuḥ” iti
“tvamagne prathamo'ṅgirā ṛṣirdevānāmiti” śrutau agne-
raṅgirastvamuktaṃ tatkathā bhārate vana0 mārka0 .
“yadā krudvo hutavahastapastaptuṃ vanaṃ gataḥ .. tadā ca bhaga-
vānagniḥ svayamevāṅgirābhavat . santāpayaṃśca prabhayā nāśayaṃ
stimirāṇi ca .. purāṅgirā mahāvāho! cacāra tapa utta-
mam . āśramastho mahābhāgo havyavāhaṃ viśeṣayan .
tathā sa bhūtvā tu tadā jagat sarvvaṃ vyakāśayat .. tapaścaraṃ-
stu hutabhuk santaptastasya tejasā . bhṛśaṃ glānaśca tejasvī
na sa kiñcit prajajñivān .. atha sañcintayāmāsa
bhagavān havyavāhanaḥ . anyo'gniriha lokānāṃ brahmaṇā
saṃprakalpitaḥ .. agnitvaṃ vipranaṣṭaṃ hi tapyamānasya me
tapaḥ . kathamagniḥ punarahaṃ bhaveyamiti cintya saḥ .
apaśyadagnivallokāṃstāpayantaṃ mahāmunim .. so'pāsarpa-
cchanairbhītastamuvāca tadāṅgirāḥ . śīghrameva bhavasvāgnistvaṃ
punarlokabhāvanaḥ . vijñātaścāsi lokeṣu triṣu saṃsthāna-
cāriṣu .. tvamagniḥ prathamaṃ sṛṣṭo brahmaṇā timirāpahaḥ .
svasthānaṃ pratipadyasva śīghrameva tamonuda! .. agniruvāca .
naṣṭakīrttirahaṃ loke bhavān jāto hutāśanaḥ . bhavanta-
meva jñāsyanti pāvakaṃ na tu māṃ janāḥ .. nikṣipāmyaha-
magnitvaṃ tvamagniḥ prathamo bhava . bhaviṣyāmi dvitīyo'haṃ
prājāpatyaka eva ca .. aṅgirā uvāca . kuru puṇyaṃ
prajāsargaṃ bhavāgnistimirāpahaḥ . māñca deva! kuruṣvāgne!
prathamaṃ puttramañjasā .. mārkaṇḍeya uvāca . tacchutvāṅgiraso
vākyaṃ jātavedāstathākarot . rājan bṛhaspatirnāma
tasyāpyaṅgirasaḥ sutaḥ iti” ..
tasya ca yathā agniputtratvaṃ yena yena rūpeṇa ca āvirbhāva-
stathoktamagniśabde . agnau ca . “śivo bhava prājāpatyo
mānuṣībhyāmaṅgiraḥ iti ya0 aṅgirobhiḥ ṛṣibhiḥ
sampāditatvāt aṅgasauṣṭhavādvā aṅgirā agnirūpaḥ
he aṅgiraḥ! agnirūpeti” vedadīpaḥ . aṅgirasaḥ gotrā-
patyam śivā0 aṇ . āṅgirasaḥ bahuṣu luk .
aṅgirasastadgotrāpatye ba0 va0 . “sarvve sāntā adantāḥ
syuḥ” ityukteḥ pṛ0 salope aṅgiraśabdo'pyatra,
“yenānavagve aṅgire” iti vedaḥ . manvatriviṣṇuhārīta
yājñavalkyośano'ṅgirā iti yājñya0 “evaṃ tyaktvā śarīraṃ
tu parame tapasi sthitaḥ . bhṛgvaṅgirādibhirbhūyastapa-
sāpyāyitastadeti” bhāra0 .

Aṅgiras¹, one of the maharṣis, Brahmán's spiritual sons

(mānasāḥ putrāḥ). § 86 (Sambhavap.): I, 65, 2518 (six

maharṣis).—§ 109 (Aṃśāvat.): I, 66, 2568 (do.).—§ 110

(do.): 66, 2569 (father of Bṛhaspati, Utathya, and Saṃ-

vartta).—§ 145 (Kaca): I, 76, 3201 (ṛṣer A°aḥ pautraṃ

Kacam), 3231; 77, 3257 (A°aḥ pautra, i.e. Kaca), 3258

(ṛṣiṛ).—§ 165 (Satyavatīlābhop.): I, 100, 4003 (A°aḥ

putraḥ, i.e. Bṛhaspati).—§ 191 (Arjuna): I, 123α, 4808

(among those who came to the birth of Arjuna).—§ 201

(Droṇa): I, 130, 5122 (A°aḥ kule, sc. Droṇa).—§ 270

(Brahmasabhāv.): II, 11α, 436 (in the palace of Brahmán).—

§ 299 (Dyūtap.): II, 68, 2335.—§ 371 (Tuṅgaka): III,

85, 8189 (muner A°aḥ sutaḥ, i.e. Sārasvataḥ).—§ 373

(Prayāga): III, 85, 8214 (°pramukhāḥ brahmarṣayaḥ;

dwelt at Prayāga).—§ 378 (Tīrthayātrāp.): III, 92, 8437

(had protected the Sun).—§ 421 (Ākāśa-Gaṅgā): III, 142,

10904 (muttered his daily prayers at Ākāśa-Gaṅgā).—§ 488

(Āṅgirasa): III, 217, 14101, 14106, 14107, 14112, (14116),

14117, 14120 (excelled Agni and became his first son).—

§ 489 (Āṅgirasa): III, 218, 14124 (devī Bhānumatī nāma

prathamā 'ṅgirasaḥ sutā), 14125 (rāgād Rāgeti yām āhur

dvitīyā 'ṅgirasaḥ sutā), 14126 (Sinīvālī was his third daughter),

14127 (his fourth to sixth daughters were Arciṣmatī, Haviṣ-

matī, and Mahiṣmatī; the seventh was Mahāmati), 14129

(his eighth daughter was Kuhū).—§ 491 (do.): 220, 14164

(Bhānur Aṅgiraso dhīraḥ putro…).—§ 493 (do.):

221, 14183 (Asurāḥ janayan ghorān martyāṃś caiva pṛthag-

vidhān|tapasaś ca Manuṃ putraṃ Bhānuñ cāpy Aṅgirāḥ

sṛjat).—§ 493 (do.): 222, 14224 (Bhṛgv-Aṅgirādibhir

bhūyas tapasotthāpitas…Śikhī).—§ 494 (do.): 222,

14238 (eka evaiṣa bhagavān vijñeyaḥ pṛathamo 'ṅgirāḥ).—

§ 496 (Skandotp.): 225, 14299 (Śivā bhāryā tv A°aḥ),

14301.—§ 570 (Sainyaniryāṇap.): V, 151, 5114 (sakhā

cā°o nṛpaḥ Drupado).—§ 581 (Bhīṣmavadhap.): VI, 68γ

3041 (referred to in a hymn to Nārāyaṇa).—§ 595 (Ṣoḍa-

śarāj.): VII, 66, 2343 (A° yathā).—§ 599 (Jayadratha-

vadhap.): VII, 94ε, 3453 (invoked by Droṇa when clothing

Duryodhana in invulnerable armour), 3475 (Indra gave to

A. mantramayaṃ bandhaṃ), 3476 (A. said it to his son

Bṛhaspati); 103, 3861 (idam A°e prādād Deveśo varma

bhāsvaraṃ).—§ 606 (Tripurākhyāna): VIII, 34, 1497

(Atharvā°au), 1505 (Bhṛgv-Aṅgiro-manyu-bhavaṃ krodhāgniṃ,

sc. śaraṃ?).—§ 615u (Skanda): IX, 45γ, 2512 (came to

the investiture of Skanda).—§ 637 (Rājadh.): XII, 47η,

1597 (among those who surrounded Bhīṣma on his bed of

arrows).—§ 641 (do.): XII, 69, 2666 (two verses sung by

his son Bṛhaspati); 122, 4505 (Viṣṇu made chastisement

over to A., and A. to Indra and Marīci).—§ 656 (Khaḍ-

gotp.): XII, 166α, 6185 (among the sons begotten by

Brahmán, seven besides Pracetas and Rudra), 6142 (β) (among

those who accepted the religion of the Vedas).—§ 664

(Mokṣadh.): XII, 207δ, 7534 (among the seven will-born

sons of Brahmán).—§ 665 (do.): XII, 208α, 7570 (Atry-

A°au among Brahmán's seven sons enumerated by Bhīṣma,

mentioned in the Purāṇas as seven Brahmáns).—§ 677 (do.):

XII, 235, 8602 (Karandhama's son Maruta ascended to

heaven, by giving away his daughter to A.; cf. XIII, 6260).

—§ 694b (Jvarotp.): XII, 284α, 10218 (°pramukhāḥ devar-

ṣayaḥ; among those who waited upon Śiva and Pārvatī on

Meru).—§ 702 (Mokṣadh.): XII, 297δ, 10877 (“originally

only four gotras arose: Aṅgiras, Kaśyapa, Vasiṣṭha, and

Bhṛgu”).—§ 717b (Nārāyaṇīya): XII, 335α, 12685 (among

the twenty-one Prajāpatis who were first born).—§ 717c

(Uparicara): XII, 336β, 12724 (among the seven ṛṣis, etc.,

who promulgated an excellent treatise on duties on Mount

Meru; printed in C. Ā°, in B. A°); 337, 12752 (A°aḥ putre,

i.e. Bṛhaspati).—§ 717b (Nārāyaṇīya): XII, 341, 13040 (among

the eight Prakṛtis, i.e. Marīci, etc., and Manu, upon whom

all the worlds depend), ξ, 13075 (among the seven Mānasāḥ

who will become the preceptors of the Vedas, following the

religion of Pravṛtti and created for procreating offspring—

Prājāpatye).—§ 730 (Ānuśāsanik.): XIII, 14ββ, 990 (among

those who were seen by Kṛṣṇa in the presence of Śiva).—

§ 733 (do.): 25α, 1690 (his enumeration of the sacred

waters), 1691, (1694), 1755 (had obtained the discourse from

Kaśyapa), 1757 (°matam).—§ 734 (do.): 26α, 1761 (among

the maharṣis who had come to see Bhīṣma on his arrow

bed).—§ 747b (Suvarṇotp.): XIII, 85ζ, 4122 (created by

Brahmán from a sacrifice; etymology from aṅgāra, ‘charcoal’),

4124, 4141 (considered as the offspring of Agni), 4143 (he and

Bhṛgu and Kavi were all of them prajānāṃ patayaḥ), 4147(θ)

(his eight sons called Vāruṇās), 4152, 4154 (jagrāhāṅgirasaṃ

devaḥ Śikhī…|tasmād Angirasā jñeyāḥ sarva eva tad-

anvayāḥ).—§ 749 (Ānuśāsanik.): 92δ, 4392 (among the

masters of yoga).—§ 751b (Śapathavidhi): 94α, †4550

(among the ṛṣis assembled at Prabhāsa), 4566(β) (took his

oath that he is innocent of the theft of lotus-stalks).—§ 759

(Ānuśāsanik.): 105, 5141 (his utterance to Bhīṣma about

the merits of fasting which he had declared formerly to the

maharṣis), (5143), 5179, 5201, †5203; 107, 5209 (con-

tinuation), 5263.—§ 766 (do.): 127 (6062): recommended

standing every night for a full year under a karañjaka tree

with a lamp and the roots of a Suvarcala plant.—§ 767

(do.): 137α, 6260 (Maruttaḥ…kanyām Aṅgirase

dattvā divam āśu jagāma saḥ; cf. XII, 8602).—§ 770 (do.):

151ζ, 7108 (his son Bala is mentioned among the Mānavāḥ),

7112 (Tṛṇasomā°, the sixth of the seven ṛtvijes of Yama in

the South, η), 7157 (ν, among the old brahmarṣis who have

worshipped certain mantras).—§ 772d (Pavanārjunasaṃvāda):

The brahmans are always inconquerable in heaven as on

earth; in days of yore Aṅgiras drank off the water as milk,

but did not feel his thirst slaked, and once more caused the

earth to be filled by a great flood. When A. became angry

with me (i.e. Vāyu), I fled away leaving the world, and

dwelled for a long time in the agnihotra from fear of A.

Kavi (i.e. Agni, Nīl.), who is of the complexion of gold and

blazes with effulgence when destitute of smoke, and whose

flames, uniting together, burn upwards, when cursed by the

angry Aṅgiras, became divested of all these attributes (read

guṇair with B.): XIII, 154, 7215 (apibat tejasā hy apaḥ),

7217, 7220 (Kavir Aṅgirasā śapto).—§ 775 (Ānuśāsanik.):

166γ, 7664 (among the learned brahmans in the eastern

region).—§ 778e (Avikṣit): XIV, 4, 85 (the priest of

Avikṣit Kārandhama); 5, 95 (A.'s sons were Bṛhaspati and

Saṃvartta) (v. Saṃvartta-Maruttīya), 99 (was formerly the

family priest of king Karandhama, so also of his son

Avikṣit); 6, 134 (Aṅgirasaḥ putraṃ Bṛhaspatim, had in

vain been solicited by Marutta for his sacrifice), 137 (Aṅgirasaḥ

putraḥ Saṃvartto).—Cf. Agnisambhava.

Aṅgiras², pl. (°aḥ), the descendants of Aṅgiras. § 206

(Droṇa): I, 132, 5280 (Aṅgirasāṃ varaḥ, i.e. Droṇa).—

§ 207 (Droṇa): I, 133, 5299 (Aṅgirasāṃ varaḥ, i.e. Droṇa).

—§ 324 (Dvaitavanaprav.): III, 26, 970 (the Dvaitavana

wood became filled with A., etc.).—§ 393 (Paraśu-Rāma):

115, 10126 (among the ascetics presented to Yudhiṣṭhira by

Lomaśa).—§ 496 (Skandotp.): III, 224, 14270 (Bhṛgubhiś

cāṅgirobhiś ca hutaṃ).—§ 506 (Skandayuddha): III, 231,

14555 (Bhṛgvā° obhiḥ).—§ 555 (Indra): V, 16, 511

(Aṅgirasāṃ variṣṭhe Bṛhaspatau).—§ 573 (Ambop.): 193α,

7572 (Droṇam Āṅgirasāṃ varaṃ, read with B. Aṅgi°).—

§ 602 (Droṇavadhap.): VII, 190, 8728 (Bhṛgavo 'ngirasaś

caiva, etc., among those who reproach Droṇa for using the

Brāhma weapon).—§ 605 (Karṇap.): VIII, 17, †683

(Aṅgirasāṃ variṣṭhaḥ = Aśvatthāman).—§ 615u (Skanda):

IX, 45γ, 2510 (among those who came to the investiture of

Skanda).—§ 621 (Rājadh.): XII, 2δ, 50 (cakārāṅgirasāṃ

śreṣṭhād Dhanurvedaṃ guros tadā, i.e. Karṇa from Droṇa),

59 (do. = do.).—§ 665 (Mokṣadh.): XII, 208δ, 7590

(Aśvinau tu smṛtau śūdrau tapasy ugre samāsthitau|smṛtās tv

aṅgiraso devā brāhmaṇā iti niścayaḥ).—§ 717 (Uparicara):

XII, 337, 12800 (Aṅgirasāṃ varaṃ = Bṛhaspati).—§ 795

(Svargārohaṇap.): XVIII, 5, 159 (Bṛhaspatim °āṃ varaṃ).

Aṅgiras³ = Bṛhaspati. § 145 (Kaca): I, 76, 3188 (devā

vavrire 'ṅgirasaṃ muniṃ, perhaps Āṅgirasaṃ, i.e. Bṛhaspati).

—§ 555 (Indra): V, 11, 367 (Bṛhaspater Aṅgirasaḥ); 18,

548 (?).—§ 641 (Rājadh.): XII, 68, 2595 (discourse

between him and Vasumanas).—§ 717b (Nārāyaṇīya): XII,

343 VI), ††13206 (Aṅgiras Bṛhaspati curses the Ocean

that it should be tainted with fishes, etc.).—§ 746

(Ānuśāsanik.): XIII, 62, 3196 (Indra gave him the

whole earth).

Aṅgiras⁴ = Sārasvata. § 368 (Tīrthayātrāp.): III, 83,

7058 (yatra Sārasvato yātaḥ so 'ṅgirās tapaso nidhiḥ, i.e.

Dadhīcasya tīrthaṃ).

Aṅgiras⁵ = Utathya. § 641 (Rājadh.): XII, 90, 3362

(the duties of kings proclaimed by Aṅgiras Utathya to

Māndhātṛ Yauvanāśva).—§ 772 (Utathya): XIII, 155, 7254

(married to Bhadrā, the daughter of Soma, etc.).

Aṅgiras⁶ = Viṣṇu. § 493 (Āṇgirasa): III, 221, 14188

(Viṣṇur nāmeha yo 'gnis tu Dhṛtimān nāma so 'ṅgirāḥ).

Aṅgiras. — The Aṅgirases appear in the Rigveda¹ as semi-

mythical beings, and no really historical character can be

assigned even to those passages² which recognize a father of

the race, Aṅgiras. Later, however, there were definite families

of Aṅgirases, to whose ritual practices (ayana, dvirātra) references

are made.³ [Footnote] 1) Cf. Hillebrandt, Vedische Mythologie,

ii. 156-169. [Footnote] 2) Rv. i. 45, 3; 139, 9; iii. 31, 7,

etc.; Chāndogya Upaniṣad, i. 2, 10. [Footnote] 3) Av. xviii. 4, 8, but this may be

mythical; Pañcaviṃśa Brāhmaṇa, xx.

11, 1; Taittirīya Saṃhitā, vii. 1, 4, 1.

Cf. Macdonell, Vedic Mythology, 142, 143.

Aṅgiras (I) — a mānasa son of Brahmā, born of his mouth.¹

Married Śraddhā, (Pitrī-Vi. P.) a daughter of Kardama.²

Father of four daughters. His two sons were Utathya and

Bṛhaspati.³ Had not yet realised the Supreme Being.⁴ With

his pupils visited Bhīṣma lying on his bed of arrows.⁵ Came

to see Parīkṣit practising prāyopaveśa.⁶ Married two of

the daughters of Dakṣa. These were Svadhā and Satī. His

sons were Pitṛ and Atharvāngiras. A Prajāpati.⁷ Once

called on Citraketu, the king of Śūrasenas, who was childless

and blessed his first queen with a son. The jealous co-wives

of the king administered poison to the baby and it died.

Finding the king and queen weeping bitterly, Aṅgiras

accompanied by Nārada came to the palace. These two

sages appeared there in avadhūta form. Aṅgiras consoled

the king and cited the story of King Bhoja.⁸ Went back to

Brahmaloka with Nārada.⁹ Was appointed by King Rathi-

kara to produce sons on his wife.¹⁰ The sage presiding over

the month of Nabha.¹¹ Was present at the anointing of

Vāmana.¹² Came to see Kṛṣṇa at Syamantapañcaka.¹³ Went

to Dvārakā to ask Kṛṣṇa to go back to Vaikuṇṭha.¹⁴ Had

another son named Samvarta (s.v.).¹⁵ Cursed Vidyādhara

Sudarśana (s.v.) to become a reptile for mocking at him.¹⁶

Performed a sacrifice when Śarayāti explained on the rituals

of the second day.¹⁷ Stood near the wheel of the chariot

Tripurāri in defence; served Prayāga and lived in Benares;

a mahaṛṣi and mantrakṛt.¹⁸ [Footnote] 1) Bhā. III. 12. 22, 24; Br. II. 32. 96; M. 3. 6; 5. 14; 15. 16. [Footnote] 2) Bhā. III. 24. 22; Vi. I. 7. 5, 7; 15. 136. [Footnote] 3) Bhā. IV. 1. 34-5;

M. 102. 19; 106. 17. [Footnote] 4) Bhā. IV. 29. 43. [Footnote] 5) Bhā. I. 9. 8. [Footnote] 6) Ib.

I. 19. 9. [Footnote] 7) Ib. VI. 6. 2, 19; Br. II. 37. 45; M. 167. 43; 171. 27; Vā.

1. 137; 3. 3; 25. 82; 30. 48; 65. 97-101. [Footnote] 8) Bhā. VI. 14. 14-30,

37-61; 15. 10; 12, 17-26 [1-4]. [Footnote] 9) Ib. VI. 16. 26. [Footnote] 10) Ib. IX. 6. 2. [Footnote] 11) Ib. XII. 11. 37; M. 126. 10. [Footnote] 12) Bhā. VIII. 23. 20. [Footnote] 13) Ib. X. 84. 5. [Footnote] 14) Ib. XI. 6. 2. [Footnote] 15) Ib. IX. 2. 26. [Footnote] 16) Ib. X. 34. 13-15. [Footnote] 17) Ib.

IX. 3. 1. [Footnote] 18) M. 133. 20, 61, 67; 145. 90, 101; 146. 17; 184. 15; 192.

10; Vā. 59. 98.

Aṅgiras (II) — a son of Ulmuka.

Bhā. IV. 13. 17.

Aṅgiras (III) — author of Aṅgiras Kalpa; a master of

Atharva Samhitā.

Bhā. XII. 7. 4.

Aṅgiras (IV) — one of the sages who left for Piṇḍāraka.

Bhā. XI. 1. 12.

Aṅgiras (V) — born in Vāruṇi yajña by an oblation in

the aṅgāra (fuel) from it, and hence the name. Agni there-

fore claimed him to be his son, and so Aṅgirasas became

Āgneyas. Bhāradvājas and Gautamas belong to this line;

performed penance at Amarakaṇṭaka, praised Soma and

spoke on the Śrāddha Kalpa to his son Śaṃyu at Dāruvana.¹

Married Surūpā, daughter of Marīci and had ten sons.² [Footnote] 1) Br. II. 9. 18, 23; III. 1. 21, 39-40, 101; 13. 5; 20. 19; IV. 2.

33 and 47; Vā. 64. 2; 73, 63; 75. 56; 77. 5; 88. 7; Br. II.

27. 103. [Footnote] 2) Vā. 65. 105-8; M. 195. 9; 196. 1; 245. 86.

Aṅgiras (VI) — A son of Kaśyapa; married Smṛti and

had two sons and four daughters;¹ flourished in Svāyam-

bhuva antara; a Devaṛṣi.² [Footnote] 1) Br. II. 11. 17; 9. 55; Vā. 28. 14. [Footnote] 2) Ib. 31. 16; 30. 86;

Br. II. 11. 17; 13. 53.

Aṅgiras (VII) — with the sun for the months Nabho-

nabha (Nabha-Vi. P.).

Br. II. 23. 9; Vi. II. 10. 9.

Aṅgiras (VIII) — the name of Vyāsa in the fourth

dvāpara; avatār of the lord Suhotri.

Vā. 23. 126.

Aṅgiras (IX) — one of the Ātreyas of the Raivata

antara.¹ Sprung out of charcoal in which Brahmā offered

a second oblation: adopted by Agni as his son and hence

Aṅgiras called Āgneyas.² See Aṅgiras. V. [Footnote] 1) Br. II. 36. 62. [Footnote] 2) Ib. III. 1. 40-42.

Aṅgiras (X) — a son of Ṛṣabha, the ninth avatār of

Maheśvara.

Vā. 23. 144.

Aṅgiras (XI) — A son of Atharva:¹ known as Atharvan.² [Footnote] 1) Vā. 29. 9. [Footnote] 2) Ib. 65. 97; Br. I. 5. 70.

Aṅgiras (= Pali °rasa), nom. sg. °rāḥ, n. of a king

(in Pali of the race of Mahāsaṃmata): Mvy 3572 (in a list

of cakravartins headed by Mahāsaṃmata, 3552).

AṄGIRAS I .

1) Birth. He is a hermit born from the mind of Brahmā.

Six mind-born sons (Mānasa-Putras) were born to

Brahmā, known as Marīci, Aṅgiras, Atri, Pulastya,

Pulaha, and Kratu. All the six of them became great

hermits. (Mahābhārata, Ādi Parva, Chapter 65,

Stanza 10). [Footnote] *) There is another story about the birth of Aṅgiras. At a sacrifice celebrated by Rudra, seminal flow occurred to Brahmā who

happened to see some celestial maids and was overpowered by passionate feelings. Brahmā put the sperm in the fire. From that fire appeared

Aṅgiras along with Marīci, Bhṛgu and others. This deva (the shining one—the God) was called Aṅgiras because his origin was from Aṅgāra

or Cinder.

2) Important events.

(1) The failure of Aṅgiras. There was a King named

Citraketu in the kingdom of Śūrasena. Once Aṅgiras

reached his palace when the King was in a miserable

state as he was childless. The King informed Aṅgiras of

his sorrow. He pacified the King and said that a son

would be born to him. He and his wife Kṛtadyutī were

filled with joy. The other wives of the King did not like

this. They feared that when a son was born to Kṛta-

dyutī the King might overlook them. To the king a

son was born of Kṛtadyutī and the other wives poisoned

the child and killed him. While the parents were weep-

ing over the dead child Aṅgiras and Nārada arrived

there and wiped their tears. Aṅgiras agreed to bring the

child back to life. He instantly called the spirit of the

dead child to him and asked it to become the son of

Citraketu. The spirit replied that it had a large number

of parents in several previous births and that it was not

possible for it to become the son of Citraketu, and then

it vanished. Aṅgiras and Nārada went on their way.

Citraketu became a devotee of Viṣṇu and by the

curse of Pārvatī, was born again as Vṛtrāsura. (Bhāga-

vata, Skandha 6, Chapter 14).

(2) How Aṅgiras cursed Sudarśana and transmuted him to a

serpent. While Sudarśana, a vidyādhara (a class of semi-

gods) was travelling lustfully with a group of beautiful

girls he came across Aṅgiras and some other hermits. He

teased Aṅgiras calling him ‘durbhāga’ (unlucky) and

Aṅgiras cursed him and changed him to a big serpent

and he was promised liberation from the curse, when,

during the dvāpara yuga (one of the four ages) Mahā-

viṣṇu would incarnate as Śrī Kṛṣṇa and would tread

upon him and then he would regain his former form.

From that day onwards Sudarśana lived on the banks

of the river Kālindī in the form of a serpent. It was

the time when Śrī Kṛṣṇa was having his game of love

with the Gopa women. On one night one serpent bit

Nanda the foster father of Śrī Kṛṣṇa. The cowherds

or gopas hit at the snake with burned wood. But it was

of no use. Śrī Kṛṣṇa came there and thrashed the

serpent, which instantly took the form of Sudarśana

Vidyādhara and praising Śrī Kṛṣṇa entered heaven.

(Bhāgavata, Skandha 10, Chapter 34).

(3) Aṅgiras a Prajāpati. Brahmā had created sixteen

prajāpatis, for effecting the creation of the universe.

Aṅgiras is one of them. Their names are given below:

1) Kardama 9) Pulastya

2) Vikrīta 10) Aṅgiras

3) Śeṣa 11) Pracetas

4) Saṃśraya 12) Pulaha

5) Sthāṇu 13) Dakṣa

6) Marīci 14) Vivasvān

7) Atri 15) Ariṣṭanemi

8) Kratu 16) Kaśyapa

(Vālmīki Rāmāyaṇa, Araṇyakāṇḍa, Sarga 14).

(4) The wives and children of Aṅgiras. Aṅgiras had

several wives such as Śubhā, Smṛti, Śraddhā, Devasenā

and Vasudhā. The names of the sons of Aṅgiras are

given below:

1) Bṛhatkīrti 5) Bṛhadmantra

2) Bṛhatjyoti 6) Bṛhadbhāsa

3) Bṛhadbrahmā 7) Bṛhaspati.

4) Bṛhadmanā

The names of the eight daughters of Aṅgiras are given

below:

1) Bhānumatī 5) Haviṣmatī

2) Rāgā 6) Māhiṣmatī

3) Sinīvālī 7) Mahāmatī

4) Arciṣmatī 8) Kuhū.

Besides these sons and daughters, other sons such as

Sudhanvā and Kārttikeya were born to Aṅgiras by his

other wives. (Mahābhārata, Vana Parva, five chapters

from 218).

(5) The clash between Aṅgiras and Prahlāda. Duśśāsana

stripped Pāñcālī of her clothes in the Palace hall, in

the presence of the Pāṇḍavas who had been defeated

in the game of dice. Before this Pāñcālī had asked

Duryodhana one question, “Have you won yourself or

myself?” One husband was not authorised to stake his

wife Pāñcālī who was the wife of five husbands. Moreover

according to the Śāstras (sciences) the deeds executed

by a King, who was miserable due to hunting, drinking,

playing dice and hankering after a woman, were not

legally binding. Hence how could the Kauravas own

Pāñcālī?” Vidura said that the witnesses in the hall had

to give an impartial answer to this question, and that

the punishment of falsehood would come upon the doer

himself. As an instance he gave the following old story:

Virocana was the son of Prahlāda; Sudhanvā the son

of Aṅgiras and Virocana fell in love with the same

woman once. There arose a contention between these

two as to who was greater. They staked their lives on

the issue. Then both of them together approached Prah-

lāda and requested him to give a decision as to which

of them was the elder. Thinking that Prahlāda might side

with Virocana his son, Sudhanvā said to him, “Sir,

you should not utter words of falsehood, nor should you

abstain from speaking the truth. If you do so your head

will be cut into a hundred pieces by Indra with his

Vajrāyudha (the weapon of thunderbolt)”. Hesitating

to take a decision, because of the words of Sudhanvā,

Prahlāda went to Kaśyapa to clear his doubts, and

asked: “Lord, do you know which are the future worlds

destined for those who utter words of falsehood or abstain

from giving out the truth?” Kaśyapa said, “On him, who

abstains from speaking truth knowingly a thousand cords

of death will fall. He who tells falsehood will have

to perform many a deed of duty to attain heaven.”

Having heard the words of Kaśyapa, Prahlāda said to

Virocana, “Virocana, Sudhanvā is greater than you.

Aṅgiras is greater than me. Likewise the mother of

Sudhanvā is nobler than your mother. So according to

your bet you owe your life to Sudhanvā.” Pleased at

the righteousness of Prahlāda, Sudhanvā gave Virocana

a boon to live a hundred years more. (Mahābhārata,

Sabhā Parva, Chapter 63).

(6) How Aṅgiras became the first son of Agni (Fire God).

Once Aṅgiras was blazing out as a furious being. All

the worlds were illuminated by that flame-fire. As

Aṅgiras was performing the functions of Agni (fire),

peoples of the worlds discarded Agni, who being sad at

the derision shown towards him by the worlds went to

a forest and hid himself there. The living beings

were in trouble owing to lack of fire. When he became

aware of this Aṅgiras went to the forest and pacified

Agni. From that day onwards Aṅgiras agreed to be-

come the first son of Agni, who resumed his duties as

usual. (Mahābhārata, Vana Parva, Chapter 217).

(7) How Aṅgiras got the name Atharvāṅgiras. After the

slaughter of Vṛtrāsura, Indra went to the lake known

as Amṛtasaras and hid himself there in a lotus flower. At

this time the Gods anointed Nahuṣa as Indra. Agastya

cursed him and turned him to a serpent and sent

him to the earth. When Indra returned to heaven many

persons gathered there to greet him. Aṅgiras also was

one among them who did obeisance to Indra. He paid

his homage by reciting the hymns of Atharvaveda. Indra

who was greatly pleased at this, said to Aṅgiras, “Here-

after you shall be known as Atharvāṅgiras”. Aṅgiras

who got this boon from Indra, returned with gratitude.

(Mahābhārata, Udyoga Parva, Chapter 18, Stanzas 5

to 7).

(8) Aṅgiras and Droṇa. In the battle of Kurukṣetra,

between the Pāṇḍavas and the Kauravas the great

teacher, Droṇa began to release his divine darts towards

his enemies in all directions. Immediately Aṅgiras with

many other hermits came to Droṇa and told him,

“You have burned to death innumerable men with your

Brahmāstra (The most powerful of all missiles). Your

end is very near. So put your weapons down and stop

your fight.” Droṇa seems to have paid no heed at all

to the advice of the hermits. He did not stop fighting

too.

(9) The sermon of Aṅgiras on the merits of Tīrthas or holy

places (Baths). Dharmaputra once asked Bhīṣma about

the importance of holy ghāṭs or tīrthas (Baths). Bhīṣma

told Dharmaputra, what Aṅgiras had once told Gautama

about the merits obtained by going on pilgrimage to

holy tīrthas or Baths. Aṅgiras had described the holy

nature and character of holy Baths in Bhārata such as

Puṣkara, Prabhāsa, Naimiśa, Sāgarodaka, Indramārga,

Devika, Svarṇabindu, Hiraṇyabindu, Indratoya, and

such other numerous tīrthas. (Mahābhārata, Anuśāsana

Parva, Chapter 25, Stanzas 7-71).

3) Other details:

(1) Dakṣa gave his two daughters in marriage to

Aṅgiras. (Devī Bhāgavata, Skandha 7).

(2) Aṅgiras once saved the Sun. (Mahābhārata,

Vana Parva, Chapter 92, Stanza 6).

(3) While the Pāṇḍavas were in exile in forest, Aṅgiras

had been chanting and meditating in Alakanandā in

the region of the mount Gandhamādana. (Mahā-

bhārata, Araṇya Parva, Chapter 142, Stanza 6).

(4) When the hermits had stolen the lotus flowers of

Agastya, Aṅgiras gave some hints about the culprits.

(Mahābhārata, Anuśāsana Parva, Chapter 94, Stanza

20: See Agastya).

(5) Aṅgiras once gave a discourse on fasting and the

merits of fasting. (Mahābhārata, Anuśāsana Parva,

Chapter 106, Stanzas 11 to 16).

(6) Aṅgiras on another occasion delivered lectures on

the secrets of duties. (Mahābhārata, Anuśāsana Parva,

Chapter 127, Stanza 8).

(7) Once Aṅgiras drank the water in the ocean to the

last drop. (Mahābhārata, Anuśāsana Parva, Chapter

153, Stanza 3).

(8) When his thirst was not quenched, even though he

had drunk the entire water available in the world, he

created new springs of water again and drank them dry.

(Mahābhārata, Anuśāsana Parva, Chapter 153, Stanza

3).

(9) Once Agni failed to show respect to Aṅgiras, who

cursed Agni and thenceforward smoke came out from

fire. (Mahābhārata, Anuśāsana Parva, Chapter 153,

Stanza 8).

(10) Aṅgiras conducted many of the important sacrifices

of King Avikṣit. (Mahābhārata, Aśvamedhika Parva,

Chapter 4, Stanza 22).

(11) Indra once gave Aṅgiras a boon. (Mahābhārata,

Udyoga Parva, Chapter 18, Stanzas 5 to 7).

(12) Aṅgiras blessed Dhruva who had been doing

penance. (Viṣṇu Purāṇa, Aṃśa 1, Chapter 11).

(13) The daughters named Sinīvālī, Kuhū, Rākā,

Anumati were born to Aṅgiras by his wife Smṛti. (Agni

Purāṇa, Chapter 20).

(14) Aṅgiras is the first of the Agni devas (Fire-Gods)

and a hermit. He had a son called Hiraṇya-Stūpa, who

also was a hermit (Ṛgveda, Maṇḍala 1, Anuvāka 7,

Sūkta 31).

(15) The Hermit Aṅgiras began to invoke the Gods to

get a son equal to Indra. Then Indra, thinking that

nobody should be born as his equal, took birth as the

son of Aṅgiras. He was called Savya. (Ṛgveda,

Maṇḍala 1, Anuvāka 10, Sūkta 51).

(16) Indra sent Saramā, the bitch of the Gods, to find

out the place where the cows had been hidden; Indra

acted according to the advice of Aṅgiras. At first the

bitch did not consent to go. But when Devendra promised

to feed her young one with milk she agreed. Saramā

found out the place where the cows were hidden and

informed Indra of it. (Ṛgveda, Maṇḍala 1, Anuvāka 11,

Sūkta 62).

(17) Ṛbhus are the sons of Sudhanvā. (Son of Aṅgiras).

The hermit Kutsa also is descended from Aṅgiras.

(Ṛgveda, Maṇḍala 1, Anuvāka 16, Sūkta 10)

(18) Aṅgiras was the son of Brahmā in the Svāyambhuva

Manvantara (See Manvantara), but in the Vaiva-

svata Manvantara he was born from Agni.

(19) Once Vāyu (the Wind-God) had to run away

from Aṅgiras and hide himself as he had caused some

displeasure to Aṅgiras. On another occasion Aṅgiras

taught philosophy and sacred doctrines to the hermit

Śaunaka. (Muṇḍakopaniṣad).

AṄGIRAS II . In the family of Marīci, son of Brahmā,

another King of the name of Aṅgiras is seen.

Genealogy. Descended from Viṣṇu in the following

order: Brahmā, Marīci, Kaśyapa, Vaivasvata Manu,

Uttānapāda, Dhruva, Śiṣṭi, Ripu, Cākṣuṣa Manu,

Ūru, Aṅgiras. (About this Aṅgiras, no other informa-

tion is available in the Purāṇas. Viṣṇu Purāṇa, Aṃśa

1, Chapter 13; Agni Purāṇa, Chapter 18).

Aṅgiras m. (pl.): The descendents of

the sage Aṅgiras; the family was also

known as Āṅgirasa; often mentioned along

with Bhṛgus.

A. Their connection with Agni:

Because Agni adopted Aṅgiras, all those

born in the line of Aṅgiras were to be known

as Angirases (jagrāhāṅgirasaṃ devaḥ śikhī

… /tasmādaṅgiraso jñeyāḥ sarva eva

tadanvayāḥ) 13. 85. 45. B. Extensive

lineage: Bhārgava and Āṅgirasa families

are characterized by extensive lineage

(bhārgavāṅgirasau loke lokasaṃtānala-

kṣaṇau) 13. 85. 34. C. Persons born in

the family of Aṅgiras: (1) Bṛhaspati

referred to as the best among the Aṅgi-

rases (aṅgirasāṃ variṣṭhe bṛhaspatau) 5.

16. 27; (aṅgirasāṃ vara) 12. 323. 43;

(bṛhaspatiṃ … aṅgirasāṃ varam) 18. 5.

10; (utpanne'ṅgirase … bṛhaspatau) 12.

322. 51. (2) Droṇa referred to as the

best among the Aṅgirases (aṅgirasāṃ

varaḥ) 1. 123. 49, 68; (droṇam aṅgirasāṃ

varam) 5. 194. 15; (aṅgirasāṃ … śreṣṭhe …

gurau) 12. 2. 5; (3) Aśvatthāman (droṇa-

putraḥ … jātam āṅgirase kule) 10. 7. 52-

54; (4) Utathya (utathyasya jātasy-

āṅgirase kule) 13. 139. 9; (5) Cirakāri

(cirakāres tu yat pūrvaṃ vṛttam āṅgirase

kule) 12. 258. 2. D. Gods related

to Aṅgirases (?): While describing the

fourfold classification of gods, those rela-

ted to the Aṅgirases are said to be the

Brāhmaṇas among the gods (smṛtās tv aṅgi-

raso devā brāhmaṇā iti niścayaḥ) 12. 201.

23. E. Epic events: (1) Baka Dālbhya

pointed out to Yudhiṣṭhira, sages of diffe-

rent families, among whom were mentioned

Bhṛgus and Aṅgirases, who, observing vows,

practised dharma in Dvaitavana under the

protection of Yudhiṣṭhira (paśya dvaitavane

pārtha … caranti dharmam … tvayā guptā

dhṛtavratāḥ/bhṛgavo 'ṅgirasaś caiva) 3.

27. 6-7; (2) When the Pāṇḍavas were

on the Mahendra mountain, Yudhiṣṭhira,

along with his brothers, honoured many as-

cetics, introduced by Lomaśa, among whom

there were, Bhṛgus and Aṅgirases (mahen-

dram āsādya … sa tatra … tāpasānāṃ paraṃ

cakre satkāraṃ bhrātṛbhiḥ saha//loma-

śaś cāsya tān sarvān ācakhyau tatra

tāpasān/bhṛgūn aṅigirasaś caiva) 3. 114.

26; 3. 115. 1-2; (3) When Droṇa releas-

ed Brāhma astra to kill the Pāñcālas (7.

164. 79), great sages, led by Agni, came

to him; among these sages were Bhṛgus and

Aṅgirases; they told Droṇa that he had not

acted according to Dharma and that it was

time for his death (havyavāhapurogamāḥ …

bhṛgavo 'ṅgirasaś caiva … ta enam abruvan

sarve droṇam … adharmataḥ kṛtaṃ yuddhaṃ

samayo nidhanasya te) 7. 164. 86, 88-89.

F. Past events: (1) As an example of the

Kṣatriya lustre and power pacified by the

Brāhmaṇas, it was pointed out that the

Aṅgirases had defeated the Nīpas (kṣatriyā-

ṇāṃ pratapatāṃ … brāmaṇeṣv eva śāmyanti

tejāṃsi ca balāni ca//nīpān aṅgiraso

'jayan) 13. 34. 15-16; (2) Bhṛgus and

Aṅgirases, along with Daṇḍa, are mentioned

among those who followed Hara (Śiva) and

Pārvatī when they started for Bhadravaṭa

when Skanda was anointed as the leader of

gods; they were on the right side of Hara

(tasya dakṣiṇato bhāti daṇḍo gacchañ śriyā

vṛtaḥ/bhṛgvaṅgirobhiḥ sahito … ) 3. 221. 14;

Aṅgirases, along with Bhṛgus, mentioned

among those who were present at the

time of anointing of Skanda (bhṛgubhiś

cāṅgirobhiś ca … tathā vṛtaḥ) 9. 44. 8; (3)

Indra saw in the east at the Raudra muhūrta

on an Amāvāsyā day (3. 213. 26-27) Agni

entering the sun after receiving oblations

offered with various mantras by Bhṛgus and

Aṅgirases (bhṛgubhiś cāṅgirobhiś ca hutaṃ

mantraiḥ pṛthagvidhaiḥ/havyaṃ gṛhītvā

vahniṃ ca praviśantaṃ divākaram//) 3.

213. 29.