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Angiras

Angiras (Sanskrit: अङ्गिरस्, Aṅgiras) is a revered Vedic rishi (sage) in Hinduism, recognized as one of the seven great Saptarishis and a mind-born son of Brahma, often associated with the divine fire god Agni due to his luminous and illuminating qualities.^[1]^[2] He is credited with significant contributions to Vedic literature, including the formulation of the Atharvaveda alongside the sage Atharvan and the authorship of numerous hymns in the Rigveda, particularly those in Book IX dedicated to Soma.^[1]^[3] As a mediator between humans and deities, Angiras played a pivotal role in transmitting divine knowledge, protecting sacrificial rites with mantras, and aiding gods like Indra in mythological exploits, such as recovering stolen cows from the demon Panis as described in Rigveda 10.108.^[2]^[4] In Vedic cosmology, Angiras embodies the archetype of the seer who uncovers hidden truths and lights the path to enlightenment, often depicted as a priest of the gods and a teacher of Brahmavidya (knowledge of the ultimate reality).^[1] His family lineage includes notable figures such as his wife Smriti (daughter of Daksha), sons like Brihaspati (the preceptor of the gods and personification of Jupiter) and Utathya, and daughters including Sinivali, Raka, and Anumati, who are linked to lunar phases and fertility.^[2]^[1] The Angirasas, as a group of rishis descended from him, are portrayed in the Rigveda as ancient human ancestors and divine flames who discovered Agni, released cosmic waters, and facilitated the ascent to divine realms through their seer-will and truth-vision.^[4]^[3] Angiras's teachings extend into the Upanishads, where he imparts profound wisdom; for instance, in the Mundaka Upanishad, the householder Shaunaka approaches him to learn the singular knowledge that encompasses all existence.^[3] He is also referenced in the Mahabharata and Puranas for discourses on dharma, sacred rites, and astronomy, underscoring his enduring influence on Hindu philosophy, ritual, and cosmology.^[2]^[1]

Etymology and Identity

Name and Meaning

The name Angiras derives from the Sanskrit root aṅg, a nasalized variant of ag meaning "to go" or "to move," evoking concepts of motion, forceful action, or anointing, and thus interpreted as "the one who moves" or "the anointed sage." This etymology aligns the name with dynamic processes, akin to the flickering or advancing nature of fire.^[5] An alternative traditional derivation, noted in the Chāndogya Upaniṣad (1.3.10), breaks it down as aṅganam rasaḥ, or "the essence of the limbs" (aṅga for body parts and rasa for essence), symbolizing vital breath (prāṇa) or inner fire. Max Müller, in his 1879 translation of the Upanishads, explains this as linking Angiras to the pervasive life force animating the body, underscoring its evolution from a term for physical vitality to a revered sage's identity. Symbolically, the name associates Angiras with agni (fire) through shared roots, representing luminous movement and the priestly harnessing of sacred flames in rituals. This fiery symbolism ties to his foundational role as a rishi mediating divine illumination.^[5] In Vedic texts, the singular Angiras denotes the individual sage or an epithet for Agni as a singular luminous entity, while the plural Aṅgirasas (or Angirases) refers to a clan of divine seers or sorcerers embodying collective powers of light and sorcery. Scholars like Max Müller trace this evolution, distinguishing the personal progenitor from the mythic lineage of fire-born beings who journey through cosmic paths.^[5]

Role as a Rishi

In Hindu mythology, Angiras holds a revered position as one of the Saptarishis, the seven great sages who are considered mind-born sons (manasputras) of Brahma, the creator deity, in various traditional accounts.^[3] This status underscores his role as a primordial spiritual authority, embodying luminous wisdom and serving as a foundational figure in Vedic cosmology. His inclusion among the Saptarishis is noted in epic texts, where he is listed alongside sages like Marichi and Atri, highlighting his enduring significance in the hierarchy of divine knowledge bearers.^[3] Angiras functions prominently as a teacher of divine knowledge, imparting insights into sacred principles such as the merits of holy waters and ritual duties to both humans and deities.^[3] He also acts as a mediator between humans and gods, elucidating cosmic mysteries and facilitating communication in spiritual matters, which bridges the mortal and divine realms. Additionally, he is regarded as the originator of fire rituals, establishing practices that invoke Agni for purification and offerings, aligning with the etymological associations of his name with fire and brilliance.^[3] As the first among the Agni-devas, or fire gods, Angiras embodies the essence of sacrificial fire and holds a key priestly role in Vedic ceremonies, where he officiates and conveys oblations to the heavens.^[3] His progeny is linked to Agni's lineage, reinforcing his foundational connection to these rituals. In legendary traditions, Angiras attained the exalted status of Brahmarishi through intense meditation on Para Brahman, the supreme reality, achieving mastery over his senses and union with the ultimate consciousness.^[6] This elevation marks him as a supreme sage, dwelling in divine realms alongside Brahma and the gods.^[3]

Vedic Literature

References in Rigveda

In the Rigveda, Angiras and the Angirases are credited with the authorship of numerous hymns, particularly in Mandalas I and VIII, as well as contributions through associated sub-clans in Mandalas II, IV, and VI.^[7] Specifically, Mandala I includes 96 hymns attributed to the Angirases, such as I.31–35 by the Śunahotras sub-clan and others by the Bhāradvājas, encompassing over half of the mandala's verses.^[8] Mandala VIII features several hymns by Angirasa seers such as Nabhaka Kāṇva and Praskanva, including VIII.70 by Puru-hanman, highlighting their ritual and poetic prominence.^[7] In Mandala IV, the entire collection of 58 hymns is composed by Vāmadeva Gautama, a member of the Angirasa lineage, while Mandala VI consists wholly of 75 hymns by the Bhāradvāja sub-clan, an Angirasa branch.^[8] Mandala II shows indirect Angirasa influence through the Gṛtsamadas, linked to the Śunahotras, in hymns like II.11–19.^[8] These compositions reflect a clan-based tradition, distinguishing Angirasa family hymns by their focus on priestly invocations and heroic themes from those of other rishi families like the Vasiṣṭhas.^[7] Angiras is portrayed as a singer of praises to deities such as Indra and Agni, emphasizing his role as a ritual mediator and fire priest. In Rigveda 3.31.7, Angiras is depicted as the "noblest singer" who, after Indra's victory, immediately sings praises, underscoring his priestly devotion in the context of divine conquests.^[9] Similarly, Rigveda 2.11 celebrates the Angirases as devoted singers to Agni, invoking the fire god's presence in sacrifices and portraying them as essential to Vedic ritual performance. As fire priests, the Angirases are linked etymologically to Agni, described as the first among fire deities and lords of sacrifice, facilitating the transmission of divine knowledge through hymns.^[7] The Angirases are also referenced as discoverers of cows, symbolizing wealth and cosmic light, often in association with Indra's recovery from the demon Vala. In Rigveda 10.62, they are noted as wise seers who uncover hidden cows, aiding in their release and embodying the pursuit of divine bounty. This motif extends to divine milk, interpreted as the sacrificial yield from these cows, which the Angirases seek for ritual purposes, with figures like Aryaman assisting in its extraction to nourish the gods.^[7] These portrayals highlight the Angirases' semi-mythical status as ancient progenitors who bridge human ritual and divine order in the Rigveda's cosmological narratives.^[7] Additionally, Angirasa seers contributed to Mandala IX, the Soma Mandala, with hymns dedicated to the purifying Soma ritual, emphasizing their role in sacrificial libations.^[1]

Associations with Other Vedas

Angiras holds a prominent place in the Atharvaveda, which bears the ancient name Atharvaṅgirasaḥ, a compound denoting the fusion of the traditions attributed to the sages Atharvan and Aṅgiras. This nomenclature underscores the Veda's incorporation of their combined contributions, particularly in sections devoted to spells, incantations, charms for protection, and healing rituals aimed at countering diseases and malevolent forces.^[10] The Atharvaṅgirasaḥ tradition emphasizes practical applications of Vedic knowledge, blending Angiras's association with fire and cosmic order with Atharvan's focus on medicinal and magical elements to form a comprehensive corpus for everyday and ritualistic purposes. In the Yajurveda and Samaveda, Angiras is invoked as a foundational seer in the lineage of mantras centered on fire worship, where his hymns and formulas support sacrificial procedures and melodic chants dedicated to Agni.^[3] These texts portray him as a progenitor whose insights into fire rituals influenced the structural development of yajña procedures, ensuring the continuity of Vedic sacrificial practices across the Samhitas.^[5] Complementing this, traditional accounts credit Angiras, alongside Bhrigu, with instituting the Agnihotra, the essential daily fire oblation performed at dawn and dusk to maintain cosmic harmony and purify the performer.^[3] References to Angiras in the Brahmanas highlight his role as a revealer of ritualistic and esoteric knowledge, often linking him to the Angirases as embodiments of fiery essence or glowing embers in sacrificial contexts.^[5] In these prose commentaries attached to the Vedas, he emerges as a mediator who imparts instructions on proper fire maintenance and oblation techniques, reinforcing his foundational influence on Vedic orthodoxy.^[11] Similarly, the Upanishads, such as the Mundaka Upanishad, depict Angiras as a key transmitter of supreme knowledge: Brahma imparts the vidyā of Brahman to Atharvan, who conveys it to Angiras, establishing him as a pivotal link in the guru-paramparā of philosophical inquiry into the Self and ultimate reality.^[12] The Chandogya Upanishad further identifies Angiras with the luminous aspect of Brahman as prāṇa, symbolizing vital fire and consciousness in meditative practices.^[3]

Family and Descendants

Parents and Spouses

In Hindu mythological traditions, Angiras is depicted with varying parentage across Vedic and Puranic texts, reflecting the multifaceted origins of ancient sages. In several Puranic accounts, he is described as a mind-born son (mānasaputra) of Brahma, emerging as one of the seven great sages (saptarṣis) alongside Marīci, Atri, Pulastya, Pulaha, Kratu, and Vasiṣṭha.^[1] This origin is elaborated in the Brahma Purāṇa, where Angiras is created directly from Brahma's mind during a cosmic creation phase, emphasizing his role as a primordial progenitor. Similarly, the Śiva Purāṇa states that he arose from Brahma's head, underscoring his divine and intellectual genesis.^[1] Alternative narratives portray him as the son of Agni, the fire god, with the Mahābhārata (13.85.7832) explicitly calling him the "offspring of Agni," and the Ṛgveda associating the Angirasas as sons of the divine flame (Ṛgveda 10.62).^[3]^[5] Some texts further link him to Prajāpati (often synonymous with Brahma), as one of the ten Prajāpatis created from Brahma's body and mind, blending these creator aspects.^[13] Regarding spouses, Angiras is attributed multiple wives in Puranic literature, each tied symbolically to aspects of ritual and cosmic order, particularly those involving fire. His primary consort is often Surūpa (also called Śubhā or Subha), mentioned in the Mahābhārata (3.217.11073) as the mother of key descendants, representing auspiciousness and prosperity in Vedic rites.^[3] He is also wed to Smṛti, the daughter of Dakṣa and Prasūti, who embodies memory and continuity; the Saurapurāṇa notes she bore him four daughters, including Śinīvalī, Kuhū, Rākā, and Anumatī, linking her to lunar and ancestral worship connected to fire offerings.^[1] Additionally, Svadhā (or Svāhā in some variants) is his wife, symbolizing oblations to ancestors and pitṛs, with the Matsya Purāṇa associating her with the fire ritual's invocatory power, as she facilitates the transmission of offerings through Agni.^[1] Other accounts mention Śraddhā (daughter of Kardama) and Satī, further emphasizing themes of faith and devotion in sacrificial contexts (Monier-Williams Sanskrit-English Dictionary).^[1] These contradictory accounts of parentage and marital relations can be reconciled by viewing them through the lens of evolving mythological frameworks in Vedic and Puranic sources, where Angiras embodies the archetypal fire-sage (agnī-rṣi) with layered origins to highlight his mediatory role between humans, gods, and cosmic elements. The mind-born aspect from Brahma underscores his intellectual and creative essence, while the Agni connection ties him to ritual fire, allowing flexible interpretations across texts without a singular canonical narrative.^[14]^[5] This multiplicity resolves basic inconsistencies by attributing them to symbolic rather than historical intent, as seen in the composite nature of Itihāsa and Purāṇa literature.^[1]

Children and Lineage

Angiras is regarded in Puranic traditions as the father of several prominent sons, including Utathya, Brihaspati, and Samvartaka, each contributing significantly to Vedic and mythological narratives.^[1] Brihaspati, often identified as the guru of the gods and a key figure in cosmic conflicts, embodies divine wisdom and priestly authority, while Utathya is noted for his scholarly lineage, and Samvartaka for his ascetic prowess. These sons are described as possessing Brahmanical glory, underscoring Angiras's role in perpetuating priestly and intellectual heritage.^[15] His daughters, numbering seven in certain accounts, are named in association with aspects of fire, reflecting Angiras's deep connection to Agni and sacrificial rites; examples include Havishmati (related to oblations), Archishmati (flame), and others such as Bhanumati, Raga, Siniwali, Mahishmati, and Mahamati.^[16] These daughters symbolize elemental forces integral to Vedic rituals, emphasizing the family's ties to fire worship and cosmic order. The broader lineage of Angiras extends through the Angirasa gotra, a prominent Brahmin clan traced back to him in later traditions, with sub-clans such as the Gautamas and Bharadvajas composing key sections of the Rigveda and influencing priestly lineages. Descendant figures appear in the Mahabharata, where Brihaspati advises the gods during epic events, and Angirasa clans provide ritual expertise, highlighting their enduring mythological importance.

Puranic Narratives

Birth and Early Life

In Puranic accounts, Angiras is depicted as one of the mind-born sons (mānasaputras) of Brahma, emerging among the initial Prajapatis tasked with aiding in cosmic creation; he is listed alongside Marici, Atri, Pulastya, Pulaha, and Kratu as one of six great hermits born directly from Brahma's thought.^[15] This origin underscores his role as a primordial sage embodying divine intellect and spiritual potency from inception.^[1] Variations in birth narratives appear across texts, such as in the Matsya Purana, where Angiras originates as one of three sages produced from Varuna's sacrificial fire and is subsequently adopted by Agni, the fire god, as his son, highlighting his intrinsic connection to ritual flames.^[1] Similarly, the Brahmanda Purana describes his emergence during Varuna's sacrifice in the Cākṣuṣa Manvantara, when Brahma offered semen into a homa over burning charcoal (aṅgāra), from which Angiras arose—named for the embers—and was claimed by Agni, reinforcing themes of fiery genesis and adoption into the divine order.^[14] From his early existence, Angiras pursued intense meditation practices, turning his senses inward to contemplate Para Brahman, the supreme reality beyond creation, through prolonged penance that cultivated profound tejas (spiritual radiance) and elevated him to sagehood.^[13] This ascetic discipline led to the attainment of divine knowledge, positioning him as a conduit for sacred wisdom. In collaboration with the sage Bhrigu, Angiras is credited with introducing fire-worship rituals (agni-pūjā), establishing foundational yajña practices that integrated sacrificial fire as a medium for divine communion and cosmic harmony among early humanity.^[17]

Key Myths and Interactions

One prominent myth involving Angiras centers on his curse upon the Vidyadhara Sudarsana, who jested inappropriately with the sage during a moment of meditation. Angiras, offended by the disrespect, transformed Sudarsana into a massive serpent and decreed that the curse would lift only in the Dvapara Yuga upon being touched by Krishna's foot. This redemption occurred when the serpent bit Nanda Maharaja, and Krishna touched it with his lotus foot, liberating Sudarsana and restoring his original form.^[15] In the Mahabharata, Angiras is depicted mediating in Indra's divine assembly to resolve cosmic disputes, reciting purifying hymns to maintain harmony among gods and sages.^[3] He also taught mantras to his son Vrihaspati, contributing to divine knowledge. Although not directly participating in the churning of the ocean (Samudra Manthan), his son Brihaspati performed rites during the event to aid its success, reflecting Angiras's indirect influence.^[3] Extended Puranic retellings draw on Vedic lore where Angiras and his descendants, the Angirasas, confront demonic forces like the Panis, who concealed divine cows symbolizing light and knowledge. With Indra's aid, these treasures are recovered, and Angiras propagates fire rituals and mantras to ward off chaos. Such narratives portray Angiras as a mediator resolving tensions through spiritual intervention. According to Jain traditions, the figure Ghora Angirasa from the Chandogya Upanishad—who taught Krishna Devaki-putra principles of austerity, charity, non-violence, truthfulness, and equanimity, likened to the Soma sacrifice—is identified with the twenty-second Tirthankara Neminatha (Arishtanemi), illustrating an extension of Angiras's ascetic ideals into Jain cosmology.

Legacy and Worship

In Astronomy and Later Texts

In Hindu astrology, Angiras is associated with the Anuradha nakshatra through his gotra, a clan lineage attributed to Vedic sages, where his fiery and luminous qualities symbolize transformative energies and ritual efficacy.^[18] This connection underscores Angiras's role in post-Vedic astronomical texts, where nakshatras serve as markers for celestial timing in rituals and calendars, extending his Vedic persona as a mediator of divine fire into predictive and divinatory practices.^[19] In the Mahabharata, Angiras appears as a prominent sage and ancestral figure among the mind-born sons of Brahma, alongside Atri, Pulastya, Pulaha, and Kratu, credited with establishing fire worship and serving as the progenitor of lineages like that of Brihaspati. He is invoked in genealogical contexts and narratives of cosmic order, highlighting his enduring status as a foundational rishi in epic cosmology.^[20] Similarly, the Valmiki Ramayana references Angiras in lists of ancient sages and Prajapatis during Rama's forest exile and in royal genealogies, portraying him as an exemplar of ascetic wisdom integral to the narrative's moral framework.^[21]^[22] Buddhist texts, particularly the Tevijja Sutta of the Digha Nikaya, mention Angiras among revered ancient teachers like Atri and Bharadvaja, whom the Buddha critiques for not fully elucidating the path to union with Brahma, positioning him as a historical Vedic authority in early Buddhist discourse on knowledge and salvation.^[23] In Jain traditions, Ghora Angirasa—a figure from the Angiras family in the Chandogya Upanishad—is identified by scholars as Neminatha, the 22nd tirthankara, linking the sage's lineage to Jain ascetic ideals of non-violence, charity, and truthfulness taught to figures like Krishna. Angiras's influence extends to medieval tantric and ritual literature through the Angirasakalpa, a corpus of Atharvaveda-derived texts attributed to him and his disciple Pippalada, which detail occult rites, mantras for exorcism, and esoteric protections blending Vedic incantations with tantric elements like kundalini practices and deity invocations.^[24] These kalpa texts, preserved in Orissan Atharvavedin traditions, represent a synthesis of Angiras's fire-mediated rituals into later Hindu esotericism, emphasizing protective magic and ritual efficacy against malevolent forces.^[25]

Modern Interpretations

In contemporary scholarship, Indologists such as Sri Aurobindo have reinterpreted Angiras and the associated rishis as symbolic figures in Vedic fire rituals, representing the inner quest for divine illumination and transformation from ignorance to truth-consciousness, with parallels to broader Indo-European motifs of fire as a purifying and enlightening force.^[26] Aurobindo's analysis posits the Angiras legend as a psychological allegory for humanity's aspiration toward supramental awareness, where fire (Agni) embodies the seer-will that liberates rays of knowledge from darkness, influencing modern understandings of Vedic symbolism beyond literal cult practices.^[4] In modern Hinduism, Angiras serves as a metaphor for spiritual enlightenment, embodying the inner fire of wisdom and self-realization, as seen in interpretations linking his name to Agni's transformative power in rituals that foster purity and higher consciousness.^[13] Although not worshipped as a deity with dedicated temples, Angiras is venerated by members of the Angirasa gotra during Hindu rituals, marriages, and sacrifices, where he is invoked as one of the Saptarishis.^[27] Cultural depictions of Angiras in contemporary literature and art remain sparse, primarily appearing in spiritual texts that evoke his role in meditative practices rather than mainstream media or visual representations.^[28] Scholarly discussions highlight gaps in traditional narratives, particularly unresolved contradictions in Angiras's parentage—portrayed variably as a direct son of Brahma alongside siblings like Marichi and Atri, or as an offspring of Agni with eight sons—reflecting the evolutionary layering of Vedic and Puranic clans over time.^[3] These inconsistencies underscore the fluid development of rishi lineages, prompting analyses of how familial attributions adapted to emphasize fire's sacrificial centrality in emerging Brahmanical traditions.^[3]

References

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May 8, 2025 · Aṅgiras (अङ्गिरस्) is a well-known Vedic Sage, one of the six sons of Brahman (Marīci, Atry, Aṅgiras, Pulastya, Pulaha, Kratu), ...Missing: scholarly | Show results with:scholarly
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Angirasa (अङ्गिरसः)
### Summary of Angirasa (अङ्गिरसः)
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The seven original Angiras Rishis are described as the human fathers, pitaro manuṣyāḥ, who discovered the Light, made the sun to shine and ascended to the ...
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May 26, 2024 · According to a legend, sage Angiras was said to have achieved full control over his senses and turned them inwards to meditate on Para-Brahman.
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... INDEX OF NAMES AND. SUBJECTS. Puru§a, or Puru§a, is the generic term for ' man ' in the. Rigveda^ and later.^ Man is composed of five parts accord- ing to the ...
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None
Below is a merged summary of the Angiras and their authorship of hymns in Rigveda Mandalas I, II, IV, VI, and VIII. To retain all information in a dense and organized manner, I’ve used tables in CSV format where appropriate, supplemented by narrative text for context and additional details. The response consolidates data from all provided segments, ensuring no information is lost, while maintaining clarity and structure.
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Its oldest name was 'ATHARVANGIRASAH', because it was contributed by two sages, ATHARVAN and ANGIRA. It is also known as 'Bhaishajjvaveda'. Atharvaveda gives ...Missing: scholarly sources
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The name Angiras in singular stands for the seer Añgiras. 1 The Authorship of ... and in plural it refers to the family of Angiras. The seer Angiras is ...Missing: Angirases | Show results with:Angirases
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Jan 28, 2019 · 3) Bṛhadbrahmā 7) Bṛhaspati. 4) Bṛhadmanā. The names of the eight daughters of Aṅgiras are given below: 1) Bhānumatī 5) Haviṣmatī. 2) Rāgā 6 ...Missing: mythology | Show results with:mythology
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[19]
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Jyeshtha Nakshatra is the 18th Nakshatra as per Hindu astrology in Scorpionis constellation. Jyeshta is ruled by Indra, the ruler of the Gods. Indra is praised ...<|separator|>
[20]
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The Nakshatras or the fixed star constellations in the sky belong to the family of the Seven Seers Rishis called the Saptarishi which are the seven stars of the ...
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... Angiras, Vasava made a gift unto him of the whole Earth with all her jewels and gems and all her wealth of diverse kinds. If these verses declaring the ...
[22]
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... Angira, Pracheta and Pulah were there. And oh, Raghava, Daksha, Vivaswan were while the other name of Vivasvan is Arishtanemi, and lastly the great ...
[23]
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Marichi, Atri, Angirasa, Paulastya, Pulaka, Kratu, Vasishta, Daksha, Bhrigu, Narada); mahendraH= Indra the ruler of gods; dhanadaH= Kubera, teh bestower of ...
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A faithful translation of the Dīgha Nikāya; Translator: Bhikkhu Sujato. Root title: Dīghanikāya; Translation language: English; Root language: Pali. Translation ...
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ĀṄGIRASAKALPA: A BRIEF SURVEY - jstor
The work is a conversation between Angirä and Pippaläda on diverse occult rites. It deals with äsurimahä- mantra , mantroddhăra, kundădtlaksana, ätmapüjävidhi ...
[26]
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Rather it is her Tantric Mantras, these having been embedded in an already tantricized Pur¯an.ic matrix, elevating it from within with their associations of ...
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... Angiras Rishis. 159. XVII. The Seven-Headed Thought, Swar and the Dashagwas 173 ... Kavya have become types and symbols of certain spiritual experiences ...
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According to some legends, he is considered the mind-born son (Manasputra) of Brahma, the creator god in Hinduism. Guru and Teacher: Angiras is also recognized ...Missing: scholarly sources
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