Angirasa

Origin, Birth, Family and Lineage

Brahmā, born from the navel lotus of Śrī Mahāviṣṇu, desired assistants in his work of creation and thus willed into being several mind-born sons (mānasaputra). These sons, through their progeny, completed the divine task. Thereafter, Brahmā envisioned from his own intellect a single offspring: Angirasa. At Angirasa’s birth, Brahmā bestowed upon him a splendour equal to the brilliance of the entire universe. Brahmā then ordained that Angirasa should marry, beget children, and undertake tapas for the welfare of the world (loka-saṃgraha).

Divine Mandate and Duties

Brahmā instructed Angirasa to foster the growth and prosperity of humanity by ensuring that people performed virtuous deeds (puṇya) and lived well. He emphasized that one individual’s tapas alone could sustain the welfare of countless descendants. Consequently, Brahmā exhorted Angirasa to undertake tapas for world welfare, to enter household life (saṃsāra) at the appointed time, and to reject liberation (mukti) for the sake of his progeny’s well-being. Angirasa alone accepted this commission, embracing both ascetic discipline and domestic duty.

Tapas and Divine Grace

Acknowledging Brahmā as his creator and supreme authority, Angirasa devoted himself to prolonged tapas without pride or attachment. In the solidity of his fivefold physical frame, he controlled his senses and practised the highest austerities. By Brahmā’s grace and his own penance, Angirasa’s inner radiance grew ever more luminous, and he gained mastery over numerous powers, realms, and divine manifestations. Yet he remained unmoved by pride, never ceased his tapas, and refused to behold the fruits of his own power.

Progeny and Marriages

By his divine sight (divya-dṛṣṭi) on the banks of the Sarasvatī River, Angirasa saw nine daughters of Kardama Prajāpati, and offered them in marriage to the sages in his mind. They became wed to Marīci, Atri, Angirasa himself, Pulastya, Pulaha, Kratu, Bṛgu, Vasiṣṭha, and Atharvan. Each union was solemnized by Kardama with Devaḥūti performing the ceremonies. To Marīci he gave Kālā, to Atri Anasūyā, to Angirasa Śraddhā, to Pulastya Havir-bhuvana, to Pulaha Gati, to Kratu Kriyā, to Bṛgu Khyāti, to Vasiṣṭha Arundhatī, and to Atharvan Śānti. The gods blessed all these unions.

Angirasa accepted Śraddhā, daughter of Kardama, as his wife and entered the householder’s life without forsaking his discipline. He treated domestic living itself as tapas, remaining free from sensual desires and dedicating all actions to the divine presence pervading the world.

Sons and Daughters

In due course, Brahmā reminded Angirasa of his initial mandate to beget progeny. From Śraddhā he begot seven sons named Bṛhat-kīrti, Bṛhat-jyoti, Bṛhad-brahma, Bṛhat-manas, Bṛhat-mantra, Bṛhad-bhānu, and Bṛhaspati, and also seven daughters named Bhānumatī, Rāka, Sinīvālī, Ekānēka, Arṣhīmatī, Haviṣmatī, and Mahāmatī.

The name Rāka signifies the full moon, while Sinīvālī denotes the two new moons—“one manifest, one hidden”—hence the dual aspect of amāvāsya. Among his sons, Bṛhat-kīrti is also called Utathya, and Bṛhat-jyoti Svārtha. Svārtha, “giver of prosperity,” is revered above Bṛhaspati himself. He dwells unattached in the forests near Kāśī, wandering naked in renunciation. It is said he still resides there, and any who approach him in devotion may attain liberation.

Vast Progeny and the Atharva Veda

Angirasa’s line multiplied greatly, and among his descendants was the sage Āyāsya, who appears as the Rishi behind numerous mantras in the Atharva-aṅgirasam—hence the name Atharva-aṅgirasa. He is also associated with certain hymns in the Ṛgveda and Śukla-Yajurveda, and recurs among the brāhmaṇa traditions.

Angirasa, Āyāsya, and Gautama form a triad of gotra founders (gotra-karta), and throughout the Gautama gotra lineage one finds Āyāsya as well. Thus the root patriarch of these clans is the great Brahmarṣi Angirasa.

Loss of Agnihotra, First and Second Divine Fires

Once, a deep longing arose for the sacred Agnihotra fire to be rekindled. Suddenly, Agni disappeared from every yājñashāla and Brahmin household, and the household fires were extinguished. Without Agni, the yajñas could not be performed. Alarmed, all the deities approached Brahmā in supplication. Indra reported, “Without warning, Agni himself has vanished.” Even Brahmā’s search yielded no trace of the divine fire.

Brahmā’s Counsel

Brahmā declared, “There is one who can restore the fire: the venerable Angirasa. Summon him.” When Angirasa arrived, Brahmā entrusted him with the duty: “Mighty Angirasa, you alone are capable. In countless yājñashālas and Brahmin homes, you must appear as Agni himself, rekindling the sacrificial flame and fulfilling its purpose.”

Angirasa Ignites the World

Obedient to Brahmā’s command, Angirasa manifested as the fire-lord in innumerable homes and halls of ritual, simultaneously kindling every sacrificial fire. Thus, no place lacked Agni-hotṛ, and yajñas and sacrifices proceeded perfectly. The realm rejoiced, for Angirasa’s splendour surpassed even that of Agni himself. Devas hailed him, offering prostrations, for never before had one embodied the fire-lord so completely.

Agni’s Lament and Reconciliation

For a time, the true Agni remained hidden, grieving: “Alas, the world has forgotten me. My works through the yugas go unremembered.” He wondered whether the world would honor him again if he reappeared unbidden. At last, Agni approached Indra, only to find Angirasa standing in his stead. Angirasa greeted him: “Dear Agni, in your absence the world has suffered. Please resume your work.”

Angi protested: “Your glory eclipses mine. You, the universally worshipped one, command the power behind every yajña. It was your greatness that drove me away.”

But Angirasa replied with humility: “You have always been the true Agni-hotṛ. I arose only by Brahmā’s command. I am no equal to you. Sustain your eternal office; I will serve as the second fire, ready when summoned.”

First and Second Divine Fires

Agni conceded: “Because of your unbounded devotion and modesty, you shall remain the second fire, invoked alongside me. But as the first fire of Treta-yuga, you alone shall preside.”

Thus, Angirasa secured the position of the seconde invoked Agni, while the primordial fire-lord held the primary office. Devas and sages alike offered obeisance: “You, Angirasa, are unmatched in this task; Agni himself calls you.” So Angirasa fulfilled his role, and from that time onward, Agni-hotṛ never again vanished from the world.

King Citraśena’s Despair and Angirasa’s Consolation

In the region of Śūra Sēna, King Citraśena reigned with immense opulence and fame. His splendour, valour, appearance, and generosity were renowned throughout the land, and he achieved many victories in battle. He was also deeply righteous. Yet despite all his greatness, Citraśena remained childless and lived in sorrow.

The Gift of a Son

Moved by the king’s anguish, the sage Angirāsa visited Citraśena’s palace and offered his blessings. He inquired, “Why do you dwell in grief, O great king?” Citraśena replied, “What can you know, honoured sir? I have no offspring. To what end is all this splendour without a son?” Thereupon Angirāsa performed a putra-kāmeṣṭi-yajña on the king’s behalf and blessed him with a noble son. Before departing, the sage assured Citraśena that he would soon be father to a virtuous heir.

Tragedy and Mourning

When Citraśena’s firstborn arrived, the king’s chief queen—Kṛtadyuti—felt overwhelming pride and love for her son. The other queens, however, consumed by jealousy over Citraśena’s affection for his eldest child, plotted against the boy. They poisoned him, and he perished. Upon hearing this terrible news, King Citraśena and his queen Kṛtadyuti were stricken with grief and wailed bitterly over the loss.

Angirāsa’s Consolation and Teaching

News of the tragedy reached Angirāsa, who returned to Citraśena’s court accompanied by the sage Nārada. He found the king engulfed in sorrow and offered him philosophical counsel:

“You call him your son, yet who are you truly? The fortune of this birth was granted by witnessing a child. You loved and rejoiced, but now grief has overtaken you. Cast aside your attachment, for you are a learned man and need no further instruction.”

At first Citraśena did not recognize the sage and asked, “Who are you, O venerable one?” Angirāsa revealed himself: “I am the one who performed your putra-kāmeṣṭi-yajña and granted you a son. I am Angirāsa, come to guide you in wisdom.” Hearing this, the king’s sorrow was assuaged, and he attained calm through the sage’s teachings.

Revival and Renunciation

Angirāsa then entreated Nārada to restore life to the young prince, who had fallen victim to poison. Through the sage’s power, the boy was revived. At that moment, Citraśena’s heart was freed from attachment, and he embraced renunciation, departing to pursue austere penance. Thus did the great influence of Angirāsa Maharṣi manifest in both renewal and spiritual liberation.

The Temptation of Agni Deva

During a great yajña, Agni Deva beheld the unparalleled beauty of the wives of the Saptarṣis and was overcome with desire. Fearing to touch them, he only gazed upon their forms. Because those ṛṣi-patnīs maintained unbroken loyalty to their husbands, Agni’s inward nature remained hidden from them, and he incurred a fault by longing for another’s wife.

Agni’s Atonement

Realizing his transgression, Agni reflected on his own guilt and immediately sought purification. His radiant power diminished, and he recognized the need to atone for his lustful thoughts.

The Curse of Angirāsa

Among the Saptarṣis was Angirāsa. Observing Agni’s remorse, he pronounced a curse upon the ṛṣi-patnīs as well:

“Because Agni’s gaze of infatuation struck you, a blemish has fallen upon you. To prevent that fault passing to me through contact with you, be born in a Brahmin family on earth to experience the consequences of this sin.”

The Patnīs’ Lament

The ṛṣi-patnīs protested in sorrow:

“We know no sin. We never felt another’s touch. As faultless, devoted wives of great sages, how could we endure birth in the world away from our husbands?”

The Blessing of Liberation

Moved by their innocence and devotion, Angirāsa granted them release from the curse:

“My curse shall become a blessing. Born as Brahmin women, you will behold Kṛṣṇa, the Supreme Lord, and your souls will ascend to Gokula. There your understanding of the Divine will mature. Though your shadows remain in the realm of ṛṣis to uphold household duties, you yourselves will dwell with Kṛṣṇa and attain purity. Thereafter, as liberated wives of ṛṣis, you will return to the world of tapas.”

Thus purified, the ṛṣi-patnīs performed service to Hari, offered him food, and then departed to the supreme temple of the Lord. Their spiritual glory exceeded even their former fine fortunes, for misfortune that leads to liberation is greater than worldly gain.

Agni’s Universal Hunger

Angirāsa also rebuked Agni:

“You consume all offerings in the sacrificial fire—nothing in nature remains untouched by you. Henceforth, you shall be called Sarvabhakṣaka, the Universal Eater.”

From that time onward, Agni Deva has been known by that epithet, signifying that no created thing can truly escape his consuming power.

Revival of King Citraketu’s Son

When King Citraketu’s son died, Angirasa thought of Nārada, and Nārada came and restored the boy’s life. One might wonder why Angirasa himself did not revive him. In truth, Angirasa had originally granted the boy to Citraketu as his gift (prasāda). When the child passed away, Angirasa considered that the matter had run its course. He reflected that if his own gift could perish, there might have been some flaw in the bestowal; and were he to restore the child again, what further outcome could be expected? For these reasons—left to our conjecture—Angirasa chose not to intervene directly.

It is said that Angirasa sent Nārada because he wished to demonstrate both his own reverence for others and the power of divine grace. In the sage’s culture, one never claims a singular right to honor. Instead, they serve as instruments, directing respect and blessings to worthy recipients. By having Nārada perform the resurrection, Angirasa highlighted that it was divine compassion, not his personal power, that sustained the boy’s life.

Angirasas, The Lineage of Angirasa

The Sattra Sacrifice and the Cow’s Milk

In the Taittirīya-Brāhmaṇa there is a story concerning Angirasa and a sacrifice of the Sattra type. Once the Angirasas were performing a Sattra-yajña and had with them a pale-colored cow whose milk they intended to use in the ritual. Yet the cow refused to give its milk, for there had been no rains and no grass to feed it. To remedy this, the Angirasas first summoned the rains by performing a karīrī-yajña. As soon as grass sprouted, they fed it to the cow and used its milk for the sacrifice.

The pitṛ-devatās were angered by this, for the Angirasas had called forth the rains solely for their own ritual and then harvested the grass for the cow. In their wrath they tainted the grass with poison. Fearing why the cow would no longer eat the grass, the Angirasas summoned the pitṛ-devatās and asked for their counsel.

Learning the cause of the cow’s refusal, the pitṛ-devatās explained that the grass must first carry the ritual impurity suffered by those who have died before it could serve in rites for human survivors—that only by experiencing the consequences of their own actions in a human birth could the ancestors achieve purification and ascend to the next world.

Accordingly, the pitṛ-devatās demanded to be given a share of the sacrifice’s milk in all rites performed according to the Angirasasmṛti. The Angirasas complied, offering a measure of milk to the ancestors. Pleased, the pitṛ-devatās removed the poison from the grass, and the cow once more fed and gave its milk freely. The sacrifice then proceeded without impediment, to the benefit of the ancestors.

Mastery of the Sāmaveda and Defeat of the Rākṣasas

The Angirasas are renowned as master chant-performers of the Sāmaveda. On one occasion, when they ascended to heaven, a band of rākṣasas followed them in hopes of reaching the celestial realm. The rākṣasas would not abandon their pursuit, but when the Angirasas chanted their brilliant sāman mantras, the demons were overcome and turned back. Thus the Sāmaveda also celebrates the greatness of Angirasa.

Origin of the Forest–Fire and Agni

The Śatapatha-Brāhmaṇa praises the Angirasas as the first to kindle the forest fire (araṇya-mathana) and to create Agni himself. It relates that in the Agniṣṭoma-yajña the sacrificial priests must wear a mekhala (sacred girdle) to sustain their strength when the rite becomes wearisome. This practice originated when the Angirasas, during a day of sipping only water sacramentally (pratāchamanamātra), grew weak and fashioned mekhalas to bolster themselves. Since then, this girdle has formed part of the yajña-garbha, and the Angirasas are honored as its originators.

Role in Brahma’s Creation and Yajña Leadership

In the creation of Brahma, the first beings to arise were the Angirasas, followed by the Ādityas. The Angirasas were the very first to perform yajñas. When they prepared for a Somayajña, they summoned Agni to consume the soma, and they invited the Ādityas to their side. At the same time, the Ādityas also wished to perform the Somayajña and requested Agni that the Angirasas serve as the adhvaryus in their own sacrifice. Agni granted this request, and the Angirasas accepted it. To honor this arrangement, the Ādityas gave the Angirasas Vāg-devatā as their dakṣiṇa (sacrificial fee). The Angirasas, however, declined her, offering her instead to Sūrya.

Invitation of Agni and Ādityas to the Somayajña

During the Somayajña, the Angirasas chanted the Atharvaveda, and so that Veda came to be known as “Angiro-veda.” Even today, certain lineages and gotras observe that a single mantra from that Veda must be recited by each traditional student of the sacrifice, thereby affirming the Angirasas as its originators.

Preservation of the Soma-yajña Fire

In the Aśvamedha-yajña, the Angirasas alone recite the Atharvaveda as their sacred text. Because of their stewardship over the Atharvaveda, it is also called “Angiro-veda.” In the Gopatha-Brāhmaṇa it is told that Angirasa himself was born through the vigor (vīrya) of Varuṇa. By his birth, ten more Angirasas arose, becoming seers of the Angiro-veda. That Brāhmaṇa even prescribes that students of the Angiro-veda hold the manuscript aloft while reciting it, since its recitation is said to permeate and sustain the entire universe.

Angirasas and the Bṛgu Lineage

The Angirasas, the Bṛgus, and Atharvan (Adhvṛṇa) share a common lineage. Because Angirasa was eldest among them, he is called Adhvarvāngirasa and Bṛguvāngirasa. The Vedas themselves—Angiro-veda, Atharva-veda, and Bṛgu-veda—bear their names. In the Gopatha-Brāhmaṇa it is recounted that the Atharvaveda’s Śaunakī and Piṇḍarīga branches were first revealed to Angirasa, then to Atharvan, and finally to Piṇḍarīga-maharṣi.

Contributions to Agni and Soma-yajñas

The Angirasas are described as the foremost in ritual lore: they first invoked and honored Agni, and they devised all forms of Somayajñas, those involving soma, cooked offerings, and havis. Their mastery of both the Atharvaveda and the performance of Somayajñas secured their place as the great priests whose mantras and rites became the standard for subsequent ṛṣis and their lineages.

Gopatha-Brāhmaṇa Account and the Primacy of Angiro-veda

The Gopatha-Brāhmaṇa further declares that the hymns chanted by Angirasa and the formulae he composed for the Ādityas transformed the Atharvaveda into the world-embracing scripture known as “Angiro-veda.” It asserts that a single recitation of that Veda yields the benefit of all four Vedas, obviating the need to study any others. Consequently, the Angirasas are revered as the creators of the most exalted rituals, whose spiritual power underpins the prosperity and sanctity of all yajñas.

Teachings in the Upaniṣads

In the Mundaka Upaniṣad, Angirasa imparts the highest knowledge of Brahman to Śaṇaka. There, among the Vedas, the Atharva Veda is designated as the principal portion extending from the feet to the navel of the Veda-person (Veda-puruṣa). In the Samaveda Upaniṣads it is said that Angirasa worships the life-air (prāṇa-vāyu) in the form of the Udgītha chant, hence he is himself called Udgītha.

Role in the Brahadaranyaka and Praśna Upaniṣads

In the Bṛhadāraṇyaka Upaniṣad, the teacher known as Ghorāngirasa is credited with instructing Kṛṣṇa on the nature of knowledge (jñāna-bodha). Among the honey-knowledge (madhu-vidyā) teachers listed, such as Gautama and Bharadvāja, many—including Aiyā́sya—belong to the Angirasa lineage. In the Praśna Upaniṣad, several mantras affirm that Angirasa himself abides as Prāṇa, the vital principle.

Pipplādi and Garbha Upaniṣads

In the Pipplādi Upaniṣad, Angirasa is celebrated as a knower of Brahman (Brahmavetta). The Garbha Upaniṣad also recounts how Pipplādi Maharṣi taught the wisdom of Brahman, and in the Parabrahma Upaniṣad he expounded on yoga and the significance of the sacred syllable oṃ.

Guru to Kṣatriyas and Connection to Gautama Buddha

Angirasa served as guru to many kṣatriyas. Śuddhodana, father of Gautama Buddha, bestowed upon his son the names “Angirasa” and “Siddhārtha” in honor of this lineage. This account appears in the Sanskrit Buddhacharita by Aśvaghoṣa, where the Buddha’s pedigree is traced back to the Angirasa line, underscoring the sage’s exalted status.

Angirasa’s Teachings for Śaunaka

While deep in tapasya, Angirasa Maharṣi was visited by Śaunaka Maharṣi, who approached him with devotion and reverence to request instruction in Brahmavidyā. Recognizing the gravity of such a request, Angirasa explained that only one who possesses the right qualification may receive teachings of the Supreme; to instruct without sincerity—or to withhold instruction from one who is sincere—both are causes of sin.

Two Types of Knowledge: Aparavidyā and Paravidyā

Angirāsa taught:

Paths of Action and Knowledge

He further instructed that both karma-yoga and jñāna-yoga paths have their place. Rituals such as atithi-pūjā, when performed in accordance with dharma, support both tapas and the growth of wisdom. The Lord is beyond kṣara and akṣara—that is, beyond the moving and non-moving.

Analogy of Kṣara and Akṣara

In Vedānta, the reflection of the Moon on rippling water is called “kṣara,” because it shifts as the water moves. Though the Moon itself is stainless, its reflection is marred by the water’s disturbance.
“Akṣara” denotes the immutable, pristine essence. When the Moon’s reflection appears unmoving—purely luminous amid still waters—it exemplifies akṣara. Thus the immutable reflection stands for the Supreme beyond both moving and non-moving phenomena.

Method of Upāsana for Liberation

Angirāsa concluded with the prescription for attaining apraṇidhāna-jñāna:

1. Use the Upaniṣhads as the bow
2. Take the mind’s inner organ (antarātmā) as the arrow
3. Apply the string of steady practice (upāsana)
4. With a mind focused single-pointedly on the Supreme

In this manner, one pierces through ignorance to realize the direct, unobstructed knowledge of the Paramātman—which alone is mokṣa.

Teaching in the Upaniṣads and Support for Ādi Śaṅkara

The instruction that Āngirāsa gave to Śaunaka Maharṣi is preserved in the Muṇḍaka Upaniṣad. The very same doctrines are expounded in the Māṇḍūkya-kārikā, and it was through these texts that Ādi Śaṅkara found the foundation for all his commentaries.

Philosophy and Influence

Praise by the Ṛṣis

Many great ṛṣis—Vasiṣṭha, Bharadvāja, Atri, Vāmadeva, Viśvāmitra, Gṛtsamāda, and others—offered stotras to Āngirāsa. It is well known that Āngirāsa was the visionary (dṛṣṭa) of the Atharvaṇaveda. His words serve as authoritative śāstric injunctions in all karmakāṇḍa rites, whether yajñas or daily nitya-naimittika rituals.

Āngirāsa in the Ṛgveda

The Ṛgveda itself attests to Āngirāsa’s high standing. In one hymn Agni is likened to Āngirāsa, and elsewhere Agni declares “I am Āngirāsa.” These verses make clear that Āngirāsa was the very first to invoke and honour Agni through proper mādhana and āvāhana.

Āgni and Āngirāsa

In Vedic parlance Rudra is sometimes identified with Agni. The Ṛgveda and Yajurveda praise deities by varying epithets according to context—“yo Rudro agnau” and “yo Appu,” for example. In Śaiva practice too there is the Śaivāgni, the “Śaiva fire,” to be invoked in ritual. Its installation by mādhana parallels the Rigvedic injunctions, and Agni’s functions throughout the yajña are ascribed to that single Śaiva-fire form. Thus numerous ritual manuals explain these procedures in detail.

The Unique Epithet “Aṅgārān nirūhya”

Gṛtsamāda’s hymns do not say “agnin nirūhya” but “aṅgārān nirūhya.” Each term carries its own nuance, and learned brāhmaṇas versed in the tradition provide commentary to elucidate the inner meaning. Many of these stanzas occur in the Taittirīya Brāhmaṇa, where they appear in several kāṇḍas.

Universal Veneration

Beyond Agni, numerous deities—Uṣas, Soma, Sāvitrī, the Maruts, Yama—also extol Āngirāsa. As a mind-born son of Brahmā, he was recognised as jagat-pūjya, “worthy of worship by the world.” The ṛṣis’ descendants came to be known as the “Āṅgiras” in honour of their ancestor. According to the first maṇḍala of the Ṛgveda, when the deities once praised Āngirāsa, they offered him a kāmadhenú (wish-granting cow), and Aṅgirāsa himself then shared the milk.

Angirasa and Indra

Once, when Angirasa praised Indra, the god himself came before the sage and said, “I remain indebted to you. I seek your friendship.” The ṛṣis of Angirasa’s lineage were the first to worship Agni. For some reason Agni departed into the forest and took refuge beneath the trees. Angirasa sought him out and brought him back. This episode is recorded in the Fifth Maṇḍala of the Ṛgveda. In the Tenth Maṇḍala the ṛṣis of Angirasa are celebrated as the “embodiments of merit,” the first to adore Agni and thereby attain greatness. By their tapas they generated countless host animals for sacrifice. Angirasa, as “pitr-devatā” and upholder of righteousness, was lauded by Āyāśya Angirasa alongside Bṛhaspati, Āyāśya himself, Ghorāngirasa, Kutāngirasa, and Virūpāngirasa as foremost among the Angirasas.

Angirasas and Vedic Ritual

The Tenth Maṇḍala of the Ṛgveda, composed later than the first nine, takes its name from its distinctive language. It alone recounts the history of Angirasa. In the Yajurveda and Sāmaveda too, Angirasa is invoked and praised as the regulator of sacrificial rites, whose procedures became canonical for later generations of ṛṣis. The Taittirīya Saṃhitā and its Brāhmaṇa also speak of him: wherever the formula “Angiraso vāc” appears, the Brāhmaṇa confirms that it is Angirasa himself who serves as the standard for ritual practice.

Angirasas performed full-moon sacrifices together with Sūrya and attained heavenly abode. Through Sattra-yajñas, Ghṛt-yajñas, and Daśa-rātra-yajñas they ascended to the heavens, leaving the fruits of their sacrifices to those who remained on earth. This supreme and exalted role—using only their tapas and then distributing sacrifice-fruit to earth-dwellers—is described in the Taittirīya Saṃhitā.

Worship and Divine Roles

In the Atharvaṇaveda the Angirasas are praised as both deities and pitṛ-devatās, and also as mahārṣis. Thus they stand in threefold esteem: as heavenly gods, as ancestral gods, and as great sages. When the ṛṣi-spirits Soma, Sāvitrī, and the Maruts received offerings of Madhu-gṛta and havis from the Ādityas, the same custom applied to the Angirasas. In the company of Vasus and Rudras they too were honored as deities of the heavenly realms, endowed with power to destroy the lineages of wrongdoers. They are invoked to curse the wicked, and to restore well-being to their devotees. As pitṛ-devatās worthy of Somanīkṣaṇa, they are called upon to destroy evil deeds at their root.

Angirasas are credited with creating the medicinal herb Kuṣṭha, said to cure all diseases. The creatures they fashioned—by Agni’s grace in the Vaśvānara fire—possess power to destroy even fortified robber strongholds. These accounts appear in the Atharvaṇaveda, where the Angirasas are invoked alongside Agni and Mitra-Varuṇa as “dvivacana-devatās.” Their mantras are believed to confer unparalleled potency upon the sacrificial fire.

Relationship with the Ādityas

The Aitareya Brāhmaṇa narrates that during Indra’s installation on his throne, the Angirasas and Maruts sent him a divine seat borne through the sky. It also recounts the bond between the Ādityas and Angirasas: when the Ādityas performed a yajña, the Angirasas carried out its rites on their behalf, earning from them a grant of the earth. Finding the land too hot, the Angirasas relinquished it; later Prajāpati Kashyapa re-formed the earth’s fertility so that countless plants and creatures might arise. Thus, from the Angirasas’ earlier tapas emerged the cooling that paved the way for Kashyapa’s creative work—a tradition expressed in the phrase “kāśyapena abhimantritā.”

Angirasa’s Position Among the Ṛṣis

Angirasa features prominently as the ṛṣi of many gotras. He is counted among the Saptarṣi, the Trayarṣi, and even the Ekādaśarṣi. Tradition holds that one may even marry into two gotras if Angirasa appears as ṛṣi in both, for his presence dissolves any impediment.

Works of Angirasa

Angirasa’s Persona and Dharma Secrets

Āngirāsa was not only a great tapasvī and devoted bhakta but also a veda-vedya, one deeply versed in Brahman (brahmaniṣṭha) and a profound dharmapravakta. The secret of dharma he promulgated is traditionally known as the Aṅgirasmṛti. Though that text is no longer extant in full, its injunctions are quoted by later dharma-śāstra scholars such as Viśvarūpa.

The Lost Smṛtis of Āngirāsa

Tradition speaks of three śāstric works in this Aṅgirasmṛti class: the Bṛhad-Aṅgirasmṛti, the Madhyama-Aṅgirasmṛti, and the Aṅgirasmṛti proper. None of these survives intact today. Many of their prescriptions—especially rites of atonement—may yet lie hidden in lost sections. As Vidyānidhi observed, the portions now missing may have contained extensive prāyaścitta details unknown to us.