ANGIRAS,
ATHARVAN AND ANU IN RIG VED
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Angiras,
Atharvan & the Anu in the Rig ved Part - 1 :
The
Angirasas (Angiras) are among oldest families of Rishis / Seers
in the Rig Ved. I cannot read the word Angiras without envisioning
these Rigvedic Seers as inter-stellar and inter-dimensional 'engineers',
astrophysicists, men and women who were masters of space technology
in the galaxies, and simultaneously adepts of advanced metaphysics.
I think of the Angirasas as World Guardians.
In
the Rig Ved, Agni is sometimes referred to as Angiras. The supreme
deity of the Sumerian pantheon is AN, or Anu. The first two letters
of the Sanskrit word An-gir-as, AN could refer to Anu. While GIR
might relate to the Akkadian fire-god, fire as in rocket propulsion.
DinGIR in the cuneiform writing meant sky or heaven, and also a
god or goddess. The masters of the sky were perceived as deities
by the earthbound. Based on my visions, I think of Angiras and his
descendents the Angirasas, as a group of higher beings who traverse
the realms between gods & men — an inter-stellar &
inter-dimensional elite.
"The
seven Rishis are identified with the seven stars of the Big Dipper.
Their wives are the six stars of the Pleiades (Krittikas), plus
one visible double star of the Big Dipper. Originally these seven
Rishis, sapta vipra, were identified as Angirasas." [David
Frawley]
Already
remote mythical persons in the Rig ved
The
Angirasas and the Bhrigu families "...represent the pre-Rigvedic
past: they go so far back into the past that not only are they eponymous
founders of these families (Angiras and Bhrigu respectively), but
even certain other ancient Rishis belonging to these families (Brihaspati,
Atharvan, Ushana) are already remote mythical persons in the Rig
Ved; and the names of the two families are already names for mythical
and ritual classes: the Angirasas are deified as 'a race of higher
beings between Gods and men' ...the Bhrigus and the Atharvans are
synonymous with fire-priests in general. ...the names of these two
families are also found in the Iranian and Greek texts..."
[Shrikant G. Talageri]
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The
Rig Ved & the Iranian Avesta :
"To
those who are well versed in the ancient Vedic language Mazdaism,
the religion of Zend Avesta — [the book of Zarathustra, a
Magi, a priest of priests, the great wise man who rose in Persia]
— is nothing but the Rig Ved on a different key. Although
they are different books; and although the Rig Ved is much more
complex and elaborate, a comparative study of the two, specially
the gods and their rituals, leaves no doubt whatsoever that the
peoples of the Zend, and the peoples of the Veds were, if not the
same, at least very closely associated. Both were Aryans in origin,
practice and culture. The Mittani records of Bogaz Koi show presence
of the Rigvedic gods amongst the people of the Medes and Persia.
"The
religion of classical Persia is very complex. The Assyro-Bablonian
beliefs appear to have gotten syncretised with the Aryan faith,
and the Vedic strains...Their chief rites embraced the cult of Fire."
[B. Bhattacharaya, p.177]
The
Prosody of the RigVed & Avesta: Prosody is the study of meter
(Sanskrit chandas). The fundamental unit of a poetic composition
is a certain meter, or arrangement of syllables.
"What
kind of pre-history it was that led to this state of the Vedic meter
which in general was marked by its peculiar mixture of a well-determined
and an independent sequence of quantities is a problem not quite
without a solution...afforded by the study of Avestan [Iranian]
literature. No one can compare the Avestan poetry with the Indian
[Rigvedic] poetry in its content, in its style of expression, and
in its entire coloring, without coming to the conclusion, on account
of their agreement in small details which force themselves on us
at every step, that both the literatures point not only to a common
origin of these two peoples and their religions, but also to a community
of Indo-Iranian religious poetry, developed in well established
forms.
"...the
inter-connection of the meters in the Avesta with the most fundamental
forms of the Vedic prosody were recognized and were given due prominence:
repetition of the octo-syllabic line, three-, four-, or five-times
to form stanzas in the Avesta are exactly like the Gayatri, the
Anustubh, and the Pankti [meters] of the Ved; and the four-lined
stanza of the eleven-syllabled lines with the caesura after the
fourth syllable corresponds to the Tristubh [meter]." [Hermann
Oldenberg]
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Angirasas
came from west of the Indus and parts of Iran :
Rig
Ved X.67.2 /in two translations :
Angirasas
speak the truth [Rita] and think the straightness. They are the
sons of heaven, heroes of the mighty lord. They are able to hold
the seat of illumined knowledge, and to mentalise the supreme abode
of the Yajña. [R.L. Kashyap]
Speaking
Truth [Rita], thinking uprightly have the sons of the Heavens, the
men of Asura [Asurasya virah in Sanskrit], the Angirasas, the seers
making their traces on the path devised the first form of sacrifice.
[Malati J. Shendge]
Notice
that Kashyap does not translate the word Asurasya as Asura, but
calls them the 'heroes of the mighty lord' and thereby avoiding
the issue of one of the primary Rishis of the Rig Ved being called
an Asura. I'm sure Kashyap has further explanations. However Shendge
states that this verse clearly calls the Angirasas the men of Asura,
the Aryan enemy.
"The
Angiras, the heroes of Asura, are also said to have come from the
DIV, literally shining spaces, the region west of the Indus including
the northwest frontier region of the Indian sub-continent, Baluchistan,
Afghanistan and parts of Iran in RV III.53.7." [Malati J. Shendge]
"The
Angirasas are the dominant protagonist priests of the Rig Ved...but
it is the Bhrigus, and not the Angirasas, who are the real initiators
of the two main ritual systems which dominate the RigVed: the fire
ritual and the Soma ritual." [Shrikant G. Talageri]
The
above quotations of scholars provide an understanding of the blending
of many groups of diverse people that are described in the Rig Ved
due to extensive migrations. These geographical areas were not separate
and not only were groups migrating for various reasons, but trade
was also going on between them.
"Geographically,
the subcontinent [India] has been divided into three major regions...The
northern mountains have been described in the past as a barrier
to communication that isolates northern India from Asia. But in
effect they were rarely barriers and the north-west of the subcontinent
was in continuous communication with peoples and places in western
and central Asia. It was almost as if such communication focused
on the passes in the north-western mountains and intensified cross-cultural
activities." [Romila Thapar]
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The
Anus in the Punjab :
"The
Rig Ved and the Avesta are united in testifying to the fact that
the Punjab (Saptasindhu...) was not a homeland of the Vedic Aryans,
but was a homeland of the Iranians. The Puranas as well as the Rig
Ved testify to the fact that the Punjab was a homeland of the Anus
[Anu in Sanskrit = a non-Aryan man]. ...the spread of the Anus from
the east and their occupation of the whole of the Punjab."
[Shrikant G. Talageri]
From
the jatland website :
"Sharmistha
was the daughter of the great Daitya King Vrishparva. She was also
a friend of Devayani. She was given as dowry to Yayati of the Lunar
dynasty, when he married Devayani, the daughter of Sage Shukracharya,
the guru of all Asuras. But then Yayati fell in love with Sharmistha
because of her beauty and character and had three sons Druhyu, Anu
and Puru from her.
"In
Sumerian mythology and later for Assyrians and Babylonians, Anu
(also AN) was a sky-god, the god of heaven, lord of constellations,
king of gods, spirits and demons, and dwelt in the highest heavenly
regions. He was called Anu by the Akkadians, rulers of Mesopotamia
after the conquest of Sumer in 2334 BCE by King Sargon of Akkad.
By virtue of being the first figure in a triad consisting of Anu,
Bel and Ea, Anu came to be regarded as the father and at first,
king of the gods. Anu is so prominently associated with the city
of Uruk, Biblical Erech in southern Babylonia that there are good
reasons for believing this place to have been the original seat
of the Anu cult. If this be correct, then the goddess Inanna (or
Ishtar) of Uruk may at one time have been his consort. Probably
Uruk was the country of Aulakh Jats."
Source
:
http://www.jatland.com/
home/Anu
Intimate
connection between the Indian and Iranian :
Prosody
in the Rig Ved: "...there cannot be any doubt as to the fundamental
fact of the intimate connection between the Indian and Iranian art
of versification [poetry]. And thus, the Vedic prosody [meter],
which has offered the basis for all later Indian prosody, points
to distant periods of the past which escapes our direct knowledge,
periods which the forgotten generations of the Indian, and then
still further back, of the Indo-Iranian Rishis sang in those same
most ancient meters of eight-syllabled and eleven-syllabled lines
of divine majesty of the Asuras and of the pressings of Soma..."
[Hermann Oldenberg]
"The
passes in the north-west mountains, although arid, were less snow-bound...and
frequently used...Bolan, Gomal and Khyber passes. The fertile Swat
Valley formed another route, as did the Hunza and upper Indus Valley.
...Pastoralists arriving from and returning to Afghanistan, or even
central Asia, traveled regularly through the passes and the valleys.
...[they are] corridors of communication. Contact with what are
now referred to as central Asia, Iran and Afghanistan goes back
to the third millennium B.C. the period of the Indus cities, and
the passes are likely to have been used by people in even earlier
times." [Romila Thapar]
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"The
name Anu or Ânava for the Iranians appears to have survived
even in later times: the country and the people in the very heart
of Avesta land, to the immediate north of Hâmûn-i Hilmand,
were known as late as Greek times as the Anauon or Anauoi. The names
of Anu tribes in the RigVed and the Puranas can be clearly identified
with the names of the most prominent tribes among latter-day Iranians."
[Shrikant G. Talageri]
"...in
the Rig Ved the particular or exclusive priests of the Bharata (the
Vedic Aryans) are the Angirasas. ... The Bhrigus are clearly not
the priests of the Bharatas, and equally clearly they are associated
with a particular other tribe: the Anus. ...the names Anu and Bhrigu
are used interchangeably [in various verses]." [Shrikant G.
Talageri]
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"All
the seer [Rishis] families of the Rig Ved can be called Angirasas.
...Angiras is the primordial Rishi per se who arises from Agni...
Out of this one family derives the four main Seer families in the
Rig Ved — the Angiras's, Bhrigu's, Kashyap's, and Atharvan's.
The other Vedic families are offshoots... The Angiras's are connected
to the Sarasvati region of the north..." [David Frawley]
The
Angiras's were the companions of Manu, the Sanskrit Varah Avtar
mentioned in Puran.
Manu
was fleeing the massive flooding [around 11,000 BC] that takes place
after an Ice Age. Thus the Sanskrit Manu brings up the fact of recurring
Ice Ages and periodic Dissolutions that are inherent on our planet
Earth. And which make it an ideal 'seed' bank. According to Inanna,
the Akkadian Noah (can be manu in Sanskrit), Utanapishtim, was one
the ‘offspring’ of Enki, the brother of Enlil who was
Inanna’s grandfather.
The
flood story occurs in "the Sumerian legend of King Ziusudra
and the Akkadian legend of Utanapistim, and in the Bible as Noah.
Avesta has its own version of the legend associated with Yima Vivanhvat.
...In the Akkadian tradition, the sage Atrhasis repeatedly tried
to save mankind from destruction at the hands of the gods who were
angered by the clamour of mankind. ...the similarity of motif brings
the Sumerian, Akkadian, Avesta and Vedic legends close in a shared
ancient tradition, spread over a wide region."
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Atharvan
& Angiras in Mundaka Upanishad :
The
Angirasas are the sons of Heaven (Divasputras), who were the original
light-gods, the human fathers thought to possess luminous bodies,
the apotheosis of the rays of light. The Sanskrit word Angiras is
derived from ANGA, the root of which is vañj meaning to shine.
Angiras is seen as the first of Rishis in the Rig Ved's mantras.
The plural form of his name, Angirasas, denotes his direct descendents
or the members of the school of thought founded by him. Considered
by scholars as a great poet of ancient times, the Rig Ved does
not contain any of his actual writings. There are no compositions
of the poet Angiras in the Rig Ved — only those of his descendents.
However "a great number of poets with the patronymic Angirasas
have contributed to the bulk of the Rig Ved." [Thaneswar Sarmah]
The
Ancient Rishis in the Mundaka Upanishad :
The
Mundaka Upanishad is considered one of the oldest and most respected
of all the Upanishads. The first two verses of the Mundaka mention
how Brahmavidyâ the science of Wisdom-Knowledge was transmitted
:
I.1.1
Brahmâ,
the creator of all and the sustainer of the world, emerged as the
first of gods. He taught the science of Brahman (brahmavidyâ),
the basis of all sciences, to Atharvân, his eldest son.
I.1.2
What
Brahmâ imparted to Atharvân, Even that science of Brahman
Atharvân taught to Angira in olden days; he in turn taught
it to Satyavaha of the Bharadvâja clan; and Bharadvâja
(Satyavaha) imparted this hierarchical wisdom to Angiras. [translation
by Muni Narayana Prasad]
Even
though the Atharv Ved is considered the fourth Ved, the Mundaka
Upanishad says in the above verse that Atharvan came before and
taught Angiras.
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Atharvân
:
Rig
Ved VI.15.17 /translated by R.L. Kashyap
The
arrangers of works churn out this Agni like Atharvan of old. In
his zigzag walk, they led him who is free from ignorance [amura
= sharp sighted, wise, intelligent, not ignorant], from the dusky
nights.
VI.16.13
O
Agni, Atharvan churned you out from the Lotus [pushkarat], from
the head of every chanting sage.
What
a wonderful mystical image this verse is! Atharvan is churning our
Fire from the Lotus-like chakra in the head of every chanting sage.
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The
Sanskrit word Atharvan comes from an obsolete word ATHAR meaning
fire. The Rishi Atharvan is said to have been the first to institute
the worship of fire and offer Soma. Atharvan is identical with Angiras
as the father of Agni [fire]. Shyam Ghosh gives the etymology of
the Sanskrit word Agni as AGNIT = flickering; vag = to move tortuously,
curling, zigzagging; the continuous expansion [brahmâ] of
energy is tamed as it descends on earth.
"In
Avesta, ATAR (for athar) means fire which is the same as the Vedic
term Athar, which also occurs in athar-yu, flaming. The fact that
the Atharv Ved or Atharvangirasau was the last to be allowed the
status of a Ved [four] may point to non-Aryan origin of the material
contained in it, which will also explain the observation of archaic
material, older than the Rig Ved, in it." [Malati J. Shendge]
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Angiras,
Bhrigu, and Atharvân :
The
three major Rishis considered the most important over all others
are Angiras, Bhrigu, and Atharvân — and their descendents.
What is intriguing in the Mundaka Upanishad verse is the fact that
Brahma first taught the science to Atharvân, who then taught
it to Angiras. The idea that Atharvân, who is the primary
source of the Artharva Ved, preceeds Angirâ and the subsequent
Angirases is puzzling.
In
'Shaivism & the Phallic World', B. Bhattacharya says that the
Atharv Ved, the so-called fourth Ved, may in fact be older than
the RigVed: "It may be said that the Atharv Ved represents
a current of Indian culture that runs parallel to the current represented
by the other Veds; and that it is the earlier stage of that current."
Bhattacharya says the Atharv Ved ultimately blossomed into the
Agamas of the Shiva literature and Tantra, the mystic literature.
The fact that the Atharv Ved is more oriented to ritual, astrology,
and magic spells that heal, protect and even curse implies an earlier
connection with ancient Sumer and Babylonia, both of which were
known for their practices of occult ritual.
B.
Bhattacharya: "The Atharvans could have been the Magi of the
Bible, because the area over which Atharvan had his sway was the
Asura-land, probably Sumeria and Babylonia where the Assyrian culture
had made its mark. That the Atharvan astrological rites were practiced
in, and still much in favor with these parts, is no longer doubted.
From Egypt to Iran spells and magic still form a large part of spiritual
belief."
Atharvângirsah
:
In
the translation of the Atharv Ved by Devi Chand, we learn that
its oldest name was Atharvângirsah, the combination of the
Atharvans and the Angirasas. "The two words denote two different
species of magic formula: artharvan is 'holy magic bringing happiness'
and angiras is 'hostile or black magic.' The former includes among
others formula for the healing of diseases, while the latter includes
curses against enemies, rivals, malicious magicians, etc. These
two kinds of magic formulas then form the chief contents of the
Atharv Ved..." [M.C. Joshi's introduction]
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In
his book "Ancient Mesopotamian Literature" the polymath
Krishna Chaitanya/K.K. Nair says this about Sumerian and Babylonia
magic: "...popular imagination also created a host of evil
spirits who were responsible for various diseases and who were exorcised
by spells and purification ceremonies. The chill dread of the eerie,
weird, unseen is vividly evoked by the references to these spirits."
K.K.
Nair quotes from the cuneiform tablets :
In
a section of the deep they were nurtured; neither male nor female
are they, destructive whirlwinds are they...
He
stands at the side of a man, without anyone seeing him, he sits
at the side of a man, without anyone seeing his form.
K.K.
Nair: "The incantations used in purification ceremonies have
that magical quality where the words, apart from what they mean,
seem to have some intrinsic power as spells." Surely all great
poets have this gift of imbuing words with power — and the
composers of the RigVed were brilliant 'Seer' poets who wrote in
meters.
Examples
from Atharv Ved :
III.5.1
This
parna jewel (ampoule or capsule), full of power has come to me,
ruining my rivals with its power. Vigour of the bounties of Nature,
and essence of the medicinal plants, may this fill me with lustre
constantly (Parna-manih is a medicinal tablet prepared with the
extract of the parna leaf, to be used by patients.)
III.2.5
O
epidemic (of fear), Apvâ confounding the minds of our enemies,
seize their bodies and go away. Visit them again. Burn their hearts
with sorrows. Pierce our enemies with gripping darkness. [Also found
in RigVed X.103.12]
X.8.2
Upheld
by God's power [the Skamba: a pillar] these two, the heaven and
the earth, stand fast. All this world of life, whatever breathes
or shuts an eye, rests in God [verily is the Skamba itself, that
which upholds].
X.8.3
Three
kinds of men [rajas, tamas & sattva] are subject to transmigration
[have moved across our sight], but the emancipated ones attain God
[now enter the cosmic glows]. God, is All-pervading [stands within
the worlds], most refulgent like the Sun.
X.8.4
One
is the wheel, the naves are three, the fellies [felloe = the outer
rim of a wheel supported by spokes] are twelve. What man has understood
it? Three hundred and sixty spokes have been fixed therein, firmly
set, immoveable, as well as moveable. [To my mind here is a description
of the 360 degree birth-chart map in Chaldean astrology.]
The
control of the transcendental world :
The
early English scholars who read the Atharv Ved were conditioned
by Christian and European beliefs, thus were unable to view it with
any objectivity. These magic formulas would be familiar to anyone
who has studied Shamanism or "magic rituals which spread over
the whole earth, [and] ever recur with the most surprising similarity
in the most varying peoples of all countries. ...Above all, the
principle aim of the Atharv Ved is to appease (the demons), to
bless (friends), and to curse... At their origin, magic and cult
both have the identical aim — the control of the transcendental
world." [M.C. Joshi]
Atharv
Ved"is also connected with subsequent development of Tantric
system." Again we find the statement by yet another Indian
scholar that the Atharv Ved is the source of Tantra. Also it appears
that only two of the nine branches of the Atharv Ved have survived.
In support of its varied content the author says that the Atharv
Ved also "contains remarkable references to various aspects
of spiritual and temporal importance like Brâhmavidyâ
(the science), Prithivi or Mother earth, kingship, marriage, treatment
of ailments, poetics, etc." [M.C. Joshi]
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Scholars
today have dismissed the idea that ancient India was invaded: "...it
may be stated that the people connected with the Atharv Ved were
broadly of the same group that composed the other Veds and were
not invaders at all." The Aryan invasion theory came from the
west; some say to justify their own invasion — meaning the
East India Company that dominated India for some 200 years. Instead
we find waves of migrations and local wars. Surely this is reasonable
logic as all human beings in groups inevitably disagree and conflict.
"...Aryan or the people associated with the Vedic cultures
had much diversity amongst themselves." [M.C. Joshi introduction
to the Atharv Ved translated by Devi Chand].
Angiras,
Atharvan & the Anu in the Rig ved Part - 2 :
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The
names Anu and Bhrigu are used interchangeably :
According
to Talageri the names Anu and Bhrigu are used interchangeably. Remember
that the Bhrigu are one of the three most important Rishi family
names in the Rig Ved: Angiras, Bhrigu, and Atharvân. We have
already identified Angiras and Atharvân as possibly coming
from an even older tradition than the Aryan Rig Ved. This conjecture
is attested to in that the oldest name of the Atharv Ved is Atharvângirsah
— and is a text that prescribes spells, astrological and magical
rituals, and content similar to Sumer and Babylonia. Therefore as
the scholars have suggested the Atharv Ved may represent a Vedic
connection with Sumer and Babylonia, both of which are known for
their occult and magic rituals. "From Egypt to Iran spells
and magic still form a large part of spiritual belief." [B.
Bhattacharya]
Atharv
and Angiras represent two aspects of magical practices :
The
research of Thaneswar Sarmah also states that the earliest name
of the Atharv Ved is Atharvângirsah, and then Bhrigvangiras.
In ancient India Atharv and Angiras represent two aspects of magical
practices: Shanta and Ghora. The Atharv's are mentioned as Pitris
[ancestors] with the groups of Angirasas [X.14.6]. In RigVed III.2.4
Agni is said to be the gift of Bhrigus, who kindled Agni for the
sake of the people [IV.7.1]. The Angirasas and the Bhrigus are mentioned
together, but nowhere are the Bhrigu's and the Atharv's mentioned
together.
Therefore we may assume that Atharv came before Angira and Bhrigus
— as is indicated in the opening verse of the Mundaka Upanishad:
"What Brahmâ imparted to Atharv, even that science of
Brahman Atharv taught to Angira in olden days..." — therefore
some scholars think the essence of Atharv Ved is from an even earlier
period than the Rig Ved, perhaps the remnants and recollections
of a religion of magic, rituals and protective healing spells as
practiced in ancient Sumer and Akkad, passed on down in memory through
the generations to India.
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and the Phallic World, by B. Bhattacharya; Vols. I & II; Munshiram
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A
Concise Dictionary of Indian Philosophy, Sanskrit Terms Defined
in English, John Grimes; Indica Books, 2009.
Sanskrit-English
Dictionary, M. Monier-Williams; Two volumes, Recomposed and improved
edition; Indica Books and Parimal Publications, New Delhi, 2008.
A
Study of Deities in Rig Ved, by S.S. Gupta; Abhinav Publications,
New Delhi, 2006.
*
Indus Civilization images from Wiki Commons
Rig
Ved X.129 :
6.
Who
here can grasp the colossal
boundless
far-reaching entirety?
This
universe is only a fraction,
a
single portion of the infinite forever
Oneness
measureless.
Who can speak further of far away creation?
On
this side of it the One that moved integrating
became
the senses for perceiving,
thus
sliding away afar.
7.
As
we are ever in motion
opening
unfolding the God-within,
so
the axis of the universe is
undulating,
two serpents embracing,
all
pervading within the highest creation,
even
far away space ever expanding,
stretched
out and spreading in all directions.
We know not if it can be held,
the
continuum - indeed
if
it can be known at all.
Source
:
http://www.metaphysicalmusing.com/
articles/rigVed2012/rigVed004.htm
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Website
Source :
http://www.inannareturns.com/
articles/rigVeda2015/AnuPart1.htm
http://www.inannareturns.com/
articles/rigVeda2015/AnuPart2.htm