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अङ्गिरस (aGgirasa)

 
Spoken Sanskrit
English
अङ्गिरस - aGgirasa -
m.
 - enemy of viSNu in his incarnation of parazurAma
अङ्गिरस - aGgirasa -
m.
 - enemy of viSNu in his incarnation of parazurAma
Apte
English
अङ्गिरसः [aṅgirasḥ], An enemy of Viṣṇu in his incarnation of Paraśurāma.
Apte 1890
English
अंगिरसः An enemy of Viṣṇu in his incarnation of Paraśurāma.
Monier Williams Cologne
English
अङ्गिरस
m.
 an enemy of Viṣṇu in his incarnation of Paraśurāma.
Monier Williams 1872
English
अङ्गिरस, अस्, m. an enemy of Viṣṇu in his
incarnation of Paraśurāma.
Goldstucker
English
अङ्गिरस m. (-सः) A proper name: an enemy of Viṣṇu in
his incarnation as Paraśurāma. E. unknown, perhaps अङ्गि-
रस्, taddh. aff. अच्.
Mahabharata
English
Aṅgirasa^7 = Bala. § 665 (Mokshadh.): XII, 208, 7593 (Balaś cāṅgirasaḥ smṛtaḥ).
Aṅgirasa(ṃ) (“on the descendants of Aṅgiras”). § 488 (Mārk.): Asked by Yudhishṭhira, Mārkaṇḍeya related the following “old story” (itihāsaṃ purātanaṃ): Aṅgiras (the third son of Brahmán, v. 14122) in days of yore practised austerities in his hermitage, so that he excelled Agni, who, thinking that Brahmán had created a new Fire, was greatly depressed, but Aṅgiras, saying that Agni had been created by Brahmán to officiate as fire, asked him to occupy his proper place, and when Agni only wished to be the second or Prājāpatyaka fire, at last prevailed upon him to remain and make him (i.e. Aṅgiras) his first son. Aṅgiras also had a son, Bṛhaspati
knowing him the Āṅgirasa to be the firstborn son of Fire, the gods came and learned the matter from Aṅgiras (III, 217).--§ 489: The children of Aṅgiras and Śubhā (B. Subhā): the son Bṛhaspati, and the eight daughters, Bhānumatī, Rāgā, Sinībālī, also called Kapardisutā, because she was both visible and invisible, Arcishmatī, Havishmatī, Mahishmatī, Mahāmatī, and Kuhū (III, 218).--§ 490: Bṛhaspati~ Cāndramasī (= Tārā, Nīl., and PCR.). Śaṃyu~ Satyā Dharmajā. (1)Bharadvāja~ Vīrā. (2)Bharata~(3--5) 3 daughters. Vīra (= Rathaprabhu, Rathādhvāna, Kumbharetas) ~Śarayū. Bharata. Bharatī. Siddhi. Niścyavana.* *)We are not told in the text whose son Niścyavana is. He might be the second son of Bṛhaspati, and that is apparently the opinion of Nīl. and PCR. Vipāpa (Satya, Nīl., and PCR.). Nishkṛti. †) It is not said in the text whose son he is. PCR. takes Nishkṛti to be another name of Satya. Svana. Viśvajit. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Viśvabhuj ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. ~ Gomatī. Vaḍavāgni. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Ūrdhvabhāj. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Svishṭakṛt. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Manyu. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Manyantī. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Svāhā. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Kāma. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Amogha. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Uktha. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. Mahavāc = Samāśvāsa. ‡) PCR. supposes Viśvajit to be Bṛhaspati's third son, Viśvabhuj the fourth, Vaḍavāgni the fifth, Ūrdhvabhāj the same as Vaḍavāgni, Svishṭakṛt the sixth son of Bṛhaspati, Manyu (fury) as predicate to Manyantī, “daughter of Prajāpati, ” Svāhā the same as Manyantī
Kāma, Amogha, and Uktha the sons of Svāhā, by sattva, rajas, and tamas respectively
Mahāvāc to mean “the great word, i.e. the word of God, ” and Samāśvāsa (“the means of rest”) as epithet of Uktha. § 491: With Kāśyapa, Vāsishṭha, Prāṇa, son of Prāṇa, Agni Āṅgirasa, ||) Nīl. and PCR. takes “agnir Āṅgirasaścaiva” to be an epithet of Cyavana, and Suvarcaka (sic !) to stand alone as the fifth name. and Cyavana Trisvarcaka, ||) Nīl. and PCR. takes “agnir Āṅgirasaścaiva” to be an epithet of Cyavana, and Suvarcaka (sic !) to stand alone as the fifth name. he, §) I.e. Uktha, according to Nīl. and PCR. after a penance lasting for many years, obtained the son Pañcajanya (“appertaining to five men and the progenitor of five tribes, ” v. 14160). Pāñcajanya (= Tapas, v. 14166--8, 14173, 14174), after 10, 000 years of penances, produced the fire of the Pitṛs
from his head he created Bṛhat and Rathantara, from his mouth Vāta and Rasāhara, ) Otherwise PCR. and Nīl. in his navel Śiva, from his might (balād) Indra, from his soul (prāṇato) Vāyu and Agni, from his arms Anudāttau, **) I.e. Udātta and Anudātta, Nīl. and PCR. and Viśve ††) I.e. the five senses, Nīl. and PCR. (!) and the elements (bhūtāni), and then the five sons of the Pitṛs. Bṛhadratha's son was Praṇidhi, Kāśyapa's Mahattara, Āṅgiras' Bhānu, Varca's Saubhara, and Prāṇa's Anudātta, in all twenty-five. --§ 492: He also produced three times five devāḥ: Yajñamushaḥ (“who steal the sacrifices”), Subhīma, Atibhīma, Bhīma, Bhīmabala, Abala, Sumitra, Mitravaṭ, Mitrajña, Mitravardhana, Mitradharman, *) Compare the notes of PCR. Surapravīra, Vīra, Suveśa, Suravarcas, and “Surāṇām api hantṛ.”--§ 493: Bṛhaduktha and Rathantara (cf. § 491) or Mitravinda, sons of Tapas (III, 220). Many “fires” enumerated, among others the five Ūrjaskarāḥ (Purandara, Ushman, Manu, Śambhu, and Āvasathya), sons of Tapas
the six sons of Bhānu with his wives Suprajā and Bṛhadbhāsā Sūryajā (Balada, Manyumat, Vishṇu = Dhrtimat = Aṅgiras, Āgrayaṇa, Agraha, Stubha). Niśā was likewise the wife of Bhānu, and gave birth to one daughter, to Agni and Soma, and to five Fires (Pāvakān). The Fire (Pāvaka) who in company with Parjanya is honoured with the first havis at the Cāturmāsyas is Agni Vaiśvānara. He who is called the lord of all the world is Viśvapati, the second son of Manu, etc. (III, 221). Genealogy of the Fires continued. The Fire Saha, from fear of his grandson the Fire Bharata (Bhara, Niyata), who burns the dead bodies, hid himself in the sea, †) Nīl.: Bhṛguśāpāddhi sarvabhakshatvaṃ prāpto 'gnir ātmānam bahudhā kṛtā 'gnihotrādishu śmaśānādishu ca sthita ity upākhyāyate. asking Atharvan to carry the oblations to the gods. When his place of concealment had been divulged by the fishes, Saha cursed them, saying that they should become the food of all creatures in various ways. Then Saha gave up his body and entered the earth, where he created various metals: from his pus (pūyāt) force (tejaḥ) and scent, from his bones the devadāru, from his phlegm glass (sphāṭikaṃ), from his bile mārakata, from his liver the black iron, the clouds from his nails, the corals from his veins, etc., and remained absorbed in meditation, whence he was roused by the tapas of Bhṛgu, Āṅgiras, etc. Seeing the ṛṣhi (i.e. Atharvāṅgirasa, Nīl. = Atharvan, PCR.), he again took refuge in the water. The whole world with the gods sought the protection of Atharvan, who searched the sea, and finding the Fire, created the worlds (so Nīl. and PCR.). So Agni was formerly destroyed by Atharvan, and called back (āhūtaḥ(?), PCR.) he carries the oblations, and travelling about various countries and living there (i.e. in the sea, PCR.), he produced the various fires mentioned in the Vedas.--§ 494: Enumeration of rivers that are said to be the mothers of the fires. The wife of Adbhuta was Priyā, and his son Vibhūrasi (14234). There are as many somas (i.e. kinds of soma sacrifices, Nīl. and PCR.) as the number of fires mentioned. Also in the race of Atri [these]
mind-born sons of Brahmán (?) ‡) Brahmaṇo might be an opposition to Atreḥ, as in the following verse. sprang forth. Atri, wishing to procreate sons, conceived these [fires]
in his mind, and the fires came out of his, the brahman's, body. ||) Nīl.: evam ca ṛshyantarāṇām apy upalakshaṇaṃ, tathā ca sarvaṃ karmāgnidaivatyaṃ sarve brāhmaṇā agnisantatir ity uktaṃ bhavati. The powers of these fires are the same as those of the Adbhuta fire as related in the Vedas, for they are all one and the same, the first Aṅgiras, sprung from [his]
body in various forms like the jyotishṭoma sacrifice (III, 222).