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अङ्गिरस् (aGgiras)

 
शब्दसागरः
English
अङ्गिरस्
m.
 (-राः) 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.
 अगि to go, and आनि Unadi
aff.
 with
इरक् inserted.
Capeller Eng
English
अ॑ङ्गिरस्
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. — °रस्तम (superl. ) quite an
A.
 , अङ्गिरस्व॑त्
adv.
like an
A.
Yates
English
अङ्गिरस् (राः) 5.
m.
 Name of a sage.
Wilson
English
अङ्गिरस्
m.
 (-राः) 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.
 अगि to go, and असि Uṇādi
aff.
 with इरक् inserted.
Monier Williams Cologne
English
अ॑ङ्गिरस्
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.
(असस्) 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.
Goldstucker
English
अङ्गिरस् I. m. sing. (-राः) 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 अङ्गिरस् coming from the same radical as,
and its sound recalling that of, अग्नि, 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 अङ्गिर्.) 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 अथर्वन्.
II. m. pl. (-रसः)
^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
अथर्वन् pl. and अथर्वाङ्गिरस् pl. E. अङ्ग्, uṇ. aff. असि with
āgama इरुट्, or, according to another authority, a Tatpur.
composed of अन् (meaning अन्न food, from अन् kṛt aff. क्विप्)
and गिरस् (from गॄ to swallow) ‘devouring food’. The latter
etymology, apparently without any grammatical authority,
would refer especially to अङ्गिरस् as epithet of Agni. See
also अङ्गिरस्तम. The plural अङ्गिरसः is considered, though
without any etymological necessity, as the plural of the
deriv. form आङ्गिरस with luk or elision of the affix.
Benfey
English
अङ्गिरस् अङ्गिरस्,
m.
 The name of
a Ṛṣi, or saint.
--
Comp.
तृण-सोम-,
m.
 one of the seven priests attending
a sacrifice.
Apte Hindi
Hindi
अङ्गिरस्
पुं*
 - अङ्ग+अस्+इरुट्
"ऋग्वेद के अनेक सूक्तों का द्रष्टा एक प्रसिद्ध ऋषि, अंगिरा ऋषि की सन्तान"
Shabdartha Kaustubha
Kannada
अङ्गिरस्
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಅಂಗಿರಸ್ಸೆಂಬ ಋಷಿ
निष्पत्तिः - > अगि (गतौ) “असिः” इरुडागमश्च (उ० ४-२३५) ।
प्रयोगाः - > “अथाङ्गिरसमग्रण्यम्” ।
उल्लेखाः - > कुमा० ६-६५ ।
विस्तारः - > [ಈ ಋಷಿಯು ಬ್ರಹ್ಮನ ಮಾನಸಪುತ್ರರಲ್ಲೊಬ್ಬರು. ಮಹಾಭಾರತದಲ್ಲಿ ಈ ಋಷಿಯು ಅಗ್ನಿಪುತ್ರರೆಂದು ಹೇಳಿರುತ್ತೆ.]
Edgerton Buddhist Hybrid
English
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〕).
Lanman
English
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.
अभिधानचिन्तामणिः
Sanskrit
--source--
मरीचिप्रमुखाः सप्तर्षयश्चित्रशिखण्डिनः ।
-wordlist-
सप्तर्षि (पुं), चित्रशिखण्डिन् (पुं), मरीचि (पुं), अत्रि (पुं), अङ्गिरस् (पुं), पुलस्त्य (पुं), पुलह (पुं), क्रतु (पुं), वसिष्ठ (पुं)
Mahabharata
English
Aṅgiras^1, one of the maharshis, Brahmán's spiritual sons (mānasāḥ putrāḥ). § 86 (Sambhavap.): I, 65, 2518 (six maharshis).--§ 109 (Aṃśāvat.): I, 66, 2568 (do.).--§ 110 (do.): 66, 2569 (father of Bṛhaspati, Utathya, and Saṃvartta).--§ 145 (Kaca): I, 76, 3201 (ṛsher Aºaḥ pautraṃ Kacam), 3231
77, 3257 (Aºaḥ pautra, i.e. Kaca), 3258 (ṛshiṛ).--§ 165 (Satyavatīlābhop.): I, 100, 4003 (Aºaḥ putraḥ, i.e. Bṛhaspati).--§ 191 (Arjuna): I, 123, 4808 (among those who came to the birth of Arjuna).--§ 201 (Droṇa): I, 130, 5122 (Aºaḥ kule, sc. Droṇa).--§ 270 (Brahmasabhāv.): II, 11, 436 (in the palace of Brahmán).-§ 299 (Dyūtap.): II, 68, 2335.--§ 371 (Tuṅgaka): III, 85, 8189 (muner Aºaḥ sutaḥ, i.e. Sārasvataḥ).--§ 373 (Prayāga): III, 85, 8214 (ºpramukhāḥ brahmarshayaḥ
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 Arcishmatī, Havishmatī, and Mahishmatī
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 pṛthagvidhān|tapasaś ca Manuṃ putraṃ Bhānuñ cāpy Aṅgirāḥ sṛjat).--§ 493 (do.): 222, 14224 (Bhṛgv-Aṅgirādibhir bhūyas tapasotthāpitas…Śikhī).--§ 494 (do.): 222, 14238 (eka evaisha bhagavān vijñeyaḥ pṛathamo 'ṅgirāḥ).-§ 496 (Skandotp.): 225, 14299 (Śivā bhāryā tv Aºaḥ), 14301.--§ 570 (Sainyaniryāṇap.): V, 151, 5114 (sakhā cāºo nṛpaḥ Drupado).--§ 581 (Bhīshmavadhap.): VI, 68
3041 (referred to in a hymn to Nārāyaṇa).--§ 595 (Shoḍaśarāj.): VII, 66, 2343 (Aº yathā).--§ 599 (Jayadrathavadhap.): VII, 94, 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 Aºe prādād Deveśo varma bhāsvaraṃ).--§ 606 (Tripurākhyāna): VIII, 34, 1497 (Atharvāºau), 1505 (Bhṛgv-Aṅgiro-manyu-bhavaṃ krodhāgniṃ, sc. śaraṃ?).--§ 615u (Skanda): IX, 45, 2512 (came to the investiture of Skanda).--§ 637 (Rājadh.): XII, 47, 1597 (among those who surrounded Bhīshma on his bed of arrows).--§ 641 (do.): XII, 69, 2666 (two verses sung by his son Bṛhaspati)
122, 4505 (Vishṇu made chastisement over to A., and A. to Indra and Marīci).--§ 656 (Khaḍgotp.): XII, 166, 6185 (among the sons begotten by Brahmán, seven besides Pracetas and Rudra), 6142 () (among those who accepted the religion of the Vedas).--§ 664 (Mokshadh.): XII, 207, 7534 (among the seven will-born sons of Brahmán).--§ 665 (do.): XII, 208, 7570 (AtryAºau among Brahmán's seven sons enumerated by Bhīshma, 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, 284, 10218 (ºpramukhāḥ devarshayaḥ
among those who waited upon Śiva and Pārvatī on Meru).--§ 702 (Mokshadh.): XII, 297, 10877 (“originally only four gotras arose: Aṅgiras, Kaśyapa, Vasishṭha, and Bhṛgu”).--§ 717b (Nārāyaṇīya): XII, 335, 12685 (among the twenty-one Prajāpatis who were first born).--§ 717c (Uparicara): XII, 336, 12724 (among the seven ṛshis, etc., who promulgated an excellent treatise on duties on Mount Meru
printed in C. Āº, in B. Aº)
337, 12752 (Aºaḥ 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), , 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, 14, 990 (among those who were seen by Kṛshṇa in the presence of Śiva).-§ 733 (do.): 25, 1690 (his enumeration of the sacred waters), 1691, (1694), 1755 (had obtained the discourse from Kaśyapa), 1757 (ºmatam).--§ 734 (do.): 26, 1761 (among the maharshis who had come to see Bhīshma on his arrow bed).--§ 747b (Suvarṇotp.): XIII, 85, 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() (his eight sons called Vāruṇās), 4152, 4154 (jagrāhāṅgirasaṃ devaḥ Śikhī…|tasmād Angirasā jñeyāḥ sarva eva tadanvayāḥ).--§ 749 (Ānuśāsanik.): 92, 4392 (among the masters of yoga).--§ 751b (Śapathavidhi): 94, †4550 (among the ṛshis assembled at Prabhāsa), 4566() (took his oath that he is innocent of the theft of lotus-stalks).--§ 759 (Ānuśāsanik.): 105, 5141 (his utterance to Bhīshma about the merits of fasting which he had declared formerly to the maharshis), (5143), 5179, 5201, †5203
107, 5209 (continuation), 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.): 137, 6260 (Maruttaḥ…kanyām Aṅgirase dattvā divam āśu jagāma saḥ
cf. XII, 8602).--§ 770 (do.): 151, 7108 (his son Bala is mentioned among the Mānavāḥ), 7112 (Tṛṇasomāº, the sixth of the seven ṛtvijes of Yama in the South, ), 7157 (, among the old brahmarshis 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.): 166, 7664 (among the learned brahmans in the eastern region).--§ 778e (Avikshit): XIV, 4, 85 (the priest of Avikshit 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 Avikshit)
6, 134 (Aṅgirasaḥ putraṃ Bṛhaspatim, had in vain been solicited by Marutta for his sacrifice), 137 (Aṅgirasaḥ putraḥ Saṃvartto).--Cf. Agnisambhava.
Aṅgiras^2, pl. (ºaḥ), 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 Yudhishṭhira by Lomaśa).--§ 496 (Skandotp.): III, 224, 14270 (Bhṛgubhiś cāṅgirobhiś ca hutaṃ).--§ 506 (Skandayuddha): III, 231, 14555 (Bhṛgvāº obhiḥ).--§ 555 (Indra): V, 16, 511 (Aṅgirasāṃ varishṭhe Bṛhaspatau).--§ 573 (Ambop.): 193, 7572 (Droṇam Āṅgirasāṃ varaṃ, read with B. Aṅgiº).-§ 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 varishṭhaḥ = Aśvatthāman).--§ 615u (Skanda): IX, 45, 2510 (among those who came to the investiture of Skanda).--§ 621 (Rājadh.): XII, 2, 50 (cakārāṅgirasāṃ śreshṭhād Dhanurvedaṃ guros tadā, i.e. Karṇa from Droṇa), 59 (do. = do.).--§ 665 (Mokshadh.): XII, 208, 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 ºāṃ varaṃ).
Aṅgiras^3 = 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).
Aṅgiras^4 = Sārasvata. § 368 (Tīrthayātrāp.): III, 83, 7058 (yatra Sārasvato yātaḥ so 'ṅgirās tapaso nidhiḥ, i.e. Dadhīcasya tīrthaṃ).
Aṅgiras^5 = 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.).
Aṅgiras^6 = Vishṇu. § 493 (Āṇgirasa): III, 221, 14188 (Vishṇur nāmeha yo 'gnis tu Dhṛtimān nāma so 'ṅgirāḥ).
पुराणम्
English
अंगिरस् १ / 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).(* 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 Kṛtadyutī 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 weeping 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. (bhāgavata, skandha 6, Chapter 14).(2) How aṅgiras cursed sudarśana and transmuted him to a serpent. While sudarśana, a vidyādhara (a class of semigods) 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) Mahāviṣṇu 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) Pulastya2) Vikrīta 10) Aṅgiras3) śeṣa 11) Pracetas4) Saṁśraya 12) Pulaha5) sthāṇu 13) Dakṣa6) marīci 14) Vivasvān7) atri 15) Ariṣṭanemi8) 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) Bṛhadmantra2) Bṛhatjyoti 6) Bṛhadbhāsa3) bṛhadbrahmā 7) bṛhaspati.4) Bṛhadmanā
The names of the eight daughters of aṅgiras are given below:1) bhānumatī 5) Haviṣmatī2) rāgā 6) Māhiṣmatī3) sinīvālī 7) Mahāmatī4) 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 prahlāda 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 become 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, “Hereafter 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. (mahābhārata, 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, aṁśa 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 Vaivasvata 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).
अंगिरस् २ / 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 information is available in the Purāṇas. viṣṇu purāṇa, aṁśa 1, Chapter 13
agni purāṇa, Chapter 18).
Vedic Reference
English
Aṅgiras. — The Aṅgirases appear in the Rigveda^1 as semi-
mythical beings, and no really historical character can be
assigned even to those passages^2 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
1) Cf. Hillebrandt, Vedische Mythologie,
ii. 156-169.
2) Rv. i. 45, 3
139, 9
iii. 31, 7,
etc.
Chāndogya Upaniṣad, i. 2, 10.
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.
वाचस्पत्यम्
Sanskrit
अङ्गिरस्
पु०
 अङ्गति अगि--गतौ असि इरुट् । ब्रह्मणोमानस-पुत्रे स्वनामख्याते मुनिभेदे । भारते वन० मार्क०“ब्रह्मणो मानसाः पुत्त्रा विदिताः षण्महर्षयः मरीचि-रत्र्यङ्गिसौ पुलस्त्यः पुलहः क्रतुः” इति“त्वमग्ने प्रथमोऽङ्गिरा ऋषिर्देवानामिति” श्रुतौ अग्ने-रङ्गिरस्त्वमुक्तं तत्कथा भारते वन० मार्क० ।“यदा क्रुद्वो हुतवहस्तपस्तप्तुं वनं गतः ॥
तदा च भग-वानग्निः स्वयमेवाङ्गिराभवत् । सन्तापयंश्च प्रभया नाशयंस्तिमिराणि च ॥
पुराङ्गिरा महावाहो! चचार तप उत्त-मम् । आश्रमस्थो महाभागो हव्यवाहं विशेषयन् ।तथा स भूत्वा तु तदा जगत् सर्व्वं व्यकाशयत् ॥
तपश्चरं-स्तु हुतभुक् सन्तप्तस्तस्य तेजसा । भृशं ग्लानश्च तेजस्वीन स किञ्चित् प्रजज्ञिवान् ॥
अथ सञ्चिन्तयामासभगवान् हव्यवाहनः । अन्योऽग्निरिह लोकानां ब्रह्मणासंप्रकल्पितः ॥
अग्नित्वं विप्रनष्टं हि तप्यमानस्य मेतपः । कथमग्निः पुनरहं भवेयमिति चिन्त्य सः ।अपश्यदग्निवल्लोकांस्तापयन्तं महामुनिम् ॥
सोऽपासर्प-च्छनैर्भीतस्तमुवाच तदाङ्गिराः । शीघ्रमेव भवस्वाग्निस्त्वंपुनर्लोकभावनः । विज्ञातश्चासि लोकेषु त्रिषु संस्थान-चारिषु ॥
त्वमग्निः प्रथमं सृष्टो ब्रह्मणा तिमिरापहः ।स्वस्थानं प्रतिपद्यस्व शीघ्रमेव तमोनुद! ॥
अग्निरुवाच ।नष्टकीर्त्तिरहं लोके भवान् जातो हुताशनः । भवन्त-मेव ज्ञास्यन्ति पावकं न तु मां जनाः ॥
निक्षिपाम्यह-मग्नित्वं त्वमग्निः प्रथमो भव । भविष्यामि द्वितीयोऽहंप्राजापत्यक एव च ॥
अङ्गिरा उवाच । कुरु पुण्यंप्रजासर्गं भवाग्निस्तिमिरापहः । माञ्च देव! कुरुष्वाग्ने!प्रथमं पुत्त्रमञ्जसा ॥
मार्कण्डेय उवाच । तच्छुत्वाङ्गिरसोवाक्यं जातवेदास्तथाकरोत् । राजन् बृहस्पतिर्नामतस्याप्यङ्गिरसः सुतः इति” ॥
तस्य च यथा अग्निपुत्त्रत्वं येन येन रूपेण च आविर्भाव-स्तथोक्तमग्निशब्दे । अग्नौ च । “शिवो भव प्राजापत्योमानुषीभ्यामङ्गिरः इति य० अङ्गिरोभिः ऋषिभिःसम्पादितत्वात् अङ्गसौष्ठवाद्वा अङ्गिरा अग्निरूपःहे अङ्गिरः! अग्निरूपेति” वेददीपः । अङ्गिरसः गोत्रा-पत्यम् शिवा० अण् । आङ्गिरसः बहुषु लुक् ।अङ्गिरसस्तद्गोत्रापत्ये ब० व० । “सर्व्वे सान्ता अदन्ताःस्युः” इत्युक्तेः पृ० सलोपे अङ्गिरशब्दोऽप्यत्र, “येनानवग्वे अङ्गिरे” इति वेदः । मन्वत्रिविष्णुहारीतयाज्ञवल्क्योशनोऽङ्गिरा इति याज्ञ्य० “एवं त्यक्त्वा शरीरंतु परमे तपसि स्थितः । भृग्वङ्गिरादिभिर्भूयस्तप-साप्यायितस्तदेति” भार० ।
Capeller
German
अ॑ङ्गिरस्
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.
Grassman
German
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 BR.). 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}—_{888, 4}.
-asas [N.] {365, 6}
{399, 8}
{506, 5}
{568, 3}
(turaṇyávas)
{904, 5} (viśvárūpās)
{934, 8}, (návagvās). _{934, 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}—_{840, 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:
-asas [V.] {888, 1}
-asas [N.] {299, 11}
{558, 1}
-obhias {774, 9}.
Burnouf
French
अङ्गिरस् अङ्गिरस्
m.
 (अङ्ग्) Vd. np. d'une famille de poètes
védiques
souvent dans le Veda, prêtre en général.
Stchoupak
French
अङ्गिरस्-
m.
n.
 d'un Ṛṣi et auteur (rar. अङ्गिर- अङ्गिरस-)
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.