Angiras or Angira was a Vedic rishi of Hinduism. He is described in the Rigveda as a teacher of divine knowledge, a mediator between men and gods, as well as stated in other hymns to be the first of Agni-devas. Wikipedia
There are times, in the midst of the evil plaguing mankind, that you become bent over and downcast. Then, something really beautiful happens and the One reveals in the hidden places, the Humans who have received the light and are speaking the truth. It is consequential and real; if you have eyes to see you will find the awakening happening in every corner of the world. It is moving and spreading; quietly, organically and intuitively. It has many voices and shades of appearing, yet, it is as if the universal consciousness is opening a multitude of Humans to receive their crowns, by becoming One.
It is as if the Holy Spirit (Agni) has opened the hearts and minds of those God has sent; those that have chosen to be here in this time, because they all are singing the same beautiful song. The manifestation of God within man, the truth of our connectedness; our Oneness, is on the lips of many. In quiet gentleness and self inscribed surety, their souls are filling with light.
And by my words, empowered by the One let this be so in this moment.
There are multitudes of Angiras upon the earth at this time, preparing for the great transformation of the Human. In this revolution of consciousness there will not be one avatar, instead, there will be thousands, upon thousands of them. Christ will not come again; Christ-consciousness, our underlying spiritual nature, will fill the multitudes. Agni was the Holy Spirit Power, the priest-god interceding for mankind.
Let these words empowered by the One, be so in this very moment: May the flame of power of Agni fill the hearts of those you have called upon to heal the Human and the earth.
“Angiras or Angira (Sanskrit: अङ्गिरा, IAST: Aṅgirā, Sanskrit pronunciation: [ɐŋɡirɐ:]) was a Vedic rishi (sage) of Hinduism. He is described in the Rigveda as a teacher of divine knowledge, a mediator between men and gods, and is stated in other hymns to be the first of Agni-devas (fire gods).” Wikipedia
Empower me. strengthen me to join the multitude that is leading the Human back to the One.
“The student family of Angira are called “Angira”, and they are credited to be the authors of some hymns in the first, second, fifth, eighth, ninth, and tenth books of the Rigveda. By the time of the composition of the Rigveda, the Angirases were an old Rishi clan, and were stated to have participated in several events.” Wikipedia
Acts2:17- “And it shall come to pass in the last days, saith God, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.”
“The name Angiras occurs in the Veda in two different forms, Angira and Angiras, although the latter is the more common; we have also the patronymic Angirasa applied more than once to the god Brihaspati. In later times Angiras, like Bhrigu and other seers, was regarded as one of the original sages, progenitors of clans of Rishis who went by their names, the Angirasas, Atris, Bhargavas. In the Veda also there are these families of Rishis, the Atris, Bhrigus, Kanwas etc. In one of the hymns of the Atris the discovery of Agni, the sacred fire, is attributed to the Angiras Rishis, but in another to the Bhrigus. Frequently 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 heaven of the Truth. In some of the hymns of the tenth Mandala they are associated as the Pitris or Manes with Yama, a deity who only comes into prominence in the later Suktas; they take their seats with the gods on the barhis, the sacred grass, and have their share in the sacrifice...”
“…If there is any truth in the old legend of Shunahshepa bound as a victim on the altar of sacrifice, it is yet quite certain, as we shall see, that in the Rig Veda the occurrence or the legend is used as a symbol of the human soul bound by the triple cord of sin and released from it by the divine power of Agni, Surya, Varuna.”
“Agni, the father of the Angirases, is not only the fount and origin of these divine flames, he is also described in the Veda as himself the first, that is to say the supreme and original prathamo aṅgirāḥ. What do the Vedic poets wish us to understand by this description? We can best understand by a glance at some of the passages in which this epithet is applied to the bright and flaming deity. In the first place it is twice associated with another fixed epithet of Agni, the Son of Force or of Energy, sahasaḥ sūnuḥ, ūrjo napāt. Thus in he is addressed, “O Angiras, Son of Force,” sahasaḥ sūno aṅgiraḥ, and in , “O Agni Angiras, Son of Energy,” agne aṅgira ūrjo napāt. And in it is said, “Thee, O Agni, the Angirases found established in the secret place (guhā hitam) lying in wood and wood (vane vane)” or, if we accept the indication of a covert sense we have already noted in the phrase vanā vananti, “in each object of enjoyment. So art thou born by being pressed (mathyamānaḥ), a mighty force; thee they call the Son of Force, O Angiras, sa jāyase saho mahat tvām āhuḥ sahasas putram aṅgiraḥ.” It is hardly doubtful, then, that this idea of force is an essential element in the Vedic conception of the Angiras and it is, as we have seen, part of the meaning of the word. Force in status, action, movement, light, feeling is the inherent quality of the roots ag and aṅg from which we have agni and aṅgiraḥ. Force but also, in these words, Light. Agni, the sacred flame, is the burning force of Light; the Angirases also are burning powers of the Light.“
https://theveda.org.in/rigveda/sa/15/the-angiras-rishis
The Angirasa Rishis
“In the first place, the Angirasas are not merely the deified human fathers, they are also brought before us as heavenly seers, sons of the gods, sons of heaven and heroes or powers of the Asura, the mighty Lord, divas putrāso asurasya vīrāḥ (III.53.7), an expression which, their number being seven, reminds us strongly, though perhaps only fortuitously, of the seven Angels of Ahura Mazda in the kindred Iranian mythology. Moreover there are passages in which they seem to become purely symbolical, powers and sons of Agni the original Angirasa, forces of the symbolic Light and Flame, and even to coalesce into a single seven-mouthed Angirasa with his nine and his ten rays of the Light, navagve aṅgire daśagve saptāsye, on and by whom the Dawn breaks out with all her joy and opulence. And yet all these three presentations seem to be of the same Angirasas, their characteristics and their action being otherwise identical…”
“…The word is akin to the name Agni; for it is derived from a root aṅg which is only a nasalised form of ag, the root of Agni. These roots seem to convey intrinsically the sense of pre-eminent or forceful state, feeling, movement, action, light,2 and it is this last sense of a brilliant or burning light that gives us agni, fire, aṅgati, fire, aṅgāra, a burning coal and aṅgiras, which must have meant flaming, glowing. Both in the Veda and the tradition of the Brahmanas the Angirasas are in their origin closely connected with Agni. In the Brahmanas it is said that Agni is the fire and the Angirasas the burning coals, aṅgārāḥ; but in the Veda itself the indication seems rather to be that they are the flames or lustres of Agni. In X.62, a hymn to the Angirasa Rishis, it is said of them that they are sons of Agni and have been born about him in different forms all about heaven, and in the next clause it is added, speaking of them collectively in the singular, navagvo nu daśagvo aṅgirastamaḥ sacā deveṣu maṁhate, nine-rayed, ten-rayed, most aṅgiras, this Angirasa clan becomes together full of plenty with or in the gods; aided by Indra they set free the pen of cows and horses, they give to the sacrificer the mystic eight-eared kine and thereby create in the gods śravas, the divine hearing or inspiration of the Truth. It is fairly evident that the Angirasa Rishis are here the radiant lustres of the divine Agni which are born in heaven, therefore of the divine Flame and not of any physical fire; they become equipped with the nine rays of the Light and the ten, become most aṅgiras, that is to say most full of the blazing radiance of Agni, the divine flame, and are therefore able to release the imprisoned Light and Force and create the supramental knowledge…”
“Even if this interpretation of the symbolism is not accepted, yet that there is a symbolism must be admitted. These Angirasas are not human sacrificers, but sons of Agni born in heaven, although their action is precisely that of the human Angirasas, the fathers, pitaro manuṣyāḥ; they are born with different forms, virūpāsaḥ, and all this can only mean that they are various forms of the power of Agni. The question is of what Agni, the sacrificial flame, the element of fire generally or that other sacred flame which is described as “the priest with the seer-will” or “who does the work of the seer, the true, the rich in varied light of inspiration,” agnir hotā kavikratuḥ satyaś citraśravastamaḥ (I.1.5)? If it is the element of fire, then the blazing lustre they represent must be that of the Sun, the fire of Agni radiating out as the solar rays and in association with Indra the sky creating the Dawn. There can be no other physical interpretation consistent with the details and circumstances of the Angirasa myth. But this explanation does not at all account for the farther description of the Angirasa Rishis as seers, as singers of the hymns, powers of Brihaspati as well as of the Sun and Dawn.”
“…There is another passage of the Veda (VI.6.3-5) in which the identity of these divine Angirasas with the flaming lustres of Agni is clearly and unmistakably revealed. “Wide everywhere, O pure-shining Agni, range driven by the wind thy pure shining lustres (bhāmāsaḥ); forcefully overpowering the heavenly Nine-rayed ones (divyā navagvāḥ) enjoy the woods3 (vanā vananti, significantly conveying the covert sense, ‘enjoying the objects of enjoyment’) breaking them up violently. O thou of the pure light, they bright and pure assail4 (or overcome) all the earth…”
.”..Agni, the father of the Angirasas, is not only the fount and origin of these divine flames, he is also described in the Veda as himself the first, that is to say, the supreme and original Angirasa, prathamo aṅgirāḥ. What do the Vedic poets wish us to understand by this description? We can best understand by a glance at some of the passages in which this epithet is applied to the bright and flaming deity. In the first place it is twice associated with another fixed epithet of Agni, the Son of Force or of Energy, sahasaḥ sūnuḥ, ūrjo napāt. Thus in VIII.60.2, he is addressed “O Angirasa, Son of Force”, sahasaḥ sūno aṅgiraḥ, and in VIII.84.4, “O Agni Angirasa, Son of Energy”, agne aṅgira ūrjo napāt. And in V.11.6, it is said “Thee, O Agni, the Angirasas found established in the secret place (guhā hitam) lying in wood and wood (vanevane)” or, if we accept the indication of a covert sense we have already noted in the phrase vanā vananti, “in each object of enjoyment. So art thou born by being pressed (mathyamānaḥ) a mighty force; thee they call the Son of Force, O Angirasa, sa jāyase mathyamānaḥ saho mahat tvām āhuḥ sahasas putram aṅgiraḥ“. It is hardly doubtful, then, that this idea of force is an essential element in the Vedic conception of the Angirasa and it is, as we have seen, part of the meaning of the word. Force in status, action, movement, light, feeling is the inherent quality of the roots ag and aṅg from which we have agni and aṅgiraḥ. Force but also, in these words, Light. Agni, the sacred flame, is the burning force of Light; the Angirasas also are burning powers of the Light…”
“…The Veda speaks expressly of “luminous sages”, dyumato viprān and the word sūri, a seer, is associated with Surya, the sun, by etymology and must originally have meant luminous. In I.31.1, it is said of this god of the Flame, “Thou, O Agni, wast the first Angirasa, the seer and auspicious friend, a god, of the gods; in the law of thy working the Maruts with their shining spears were born, seers who do the work by the knowledge.” Clearly, then, in the conception of Agni Angirasa there are two ideas, knowledge and action; the luminous Agni and the luminous Maruts are by their light seers of the knowledge, ṛṣi, kavi; and by the light of knowledge the forceful Maruts do the work because they are born or manifested in the characteristic working (vrata) of Agni. For Agni himself has been described to us as having the seer-will, kavikratuḥ, the force of action which works according to the inspired or supramental knowledge (śravas), for it is that knowledge and not intellectuality which is meant by the word kavi. What then is this great force, Agni Angirasa, saho mahat, but the flaming force of the divine consciousness with its two twin qualities of Light and Power working in perfect harmony,—even as the Maruts are described, kavayo vidmanā apasaḥ, seers working by the knowledge?”
“…As powers of Agni these Rishis are like him kavikratu; they possess the divine Light, they act by it with the divine force; they are not only Rishis, but heroes of the Vedic war, divas putrāso asurasya vīrāḥ (III.53.7) sons of heaven, heroes of the Mighty Lord, they are, as described in VI.75.9, “The Fathers who dwell in the sweetness (the world of bliss), who establish the wide birth, moving in the difficult places, possessed of force, profound, with their bright host and their strength of arrows, invincible, heroes in their being, wide overcomers of the banded foes”: but also, they are, as the next verse describes them, brāhmaṇāsaḥ pitaraḥ somyāsaḥ, that is, they have the divine word and the inspired knowledge it carries with it. This divine word is the satya mantra, it is the thought by whose truth the Angirasas bring the Dawn to birth and make the lost Sun to rise in the heavens. This word is also called the arka, a vocable which means both hymn and light and is sometimes used of the sun. It is therefore the word of illumination, the word which expresses the truth of which the Sun is the lord, and its emergence from the secret seat of the Truth is associated with the outpouring by the Sun of its herded radiances;”
“…We see then that the Angirasa is in the first place a power of Agni the seer-will; he is the seer who works by the light, by the knowledge; he is a flame of the puissance of Agni, the great force that is born into the world to be the priest of the sacrifice and the leader of the journey, the puissance which the gods are said by Vamadeva (IV.1.1) to establish here as the Immortal in mortals, the energy that does the great work (arati). In the second place, he is a power or at least has the power of Brihaspati, the truth-thinking and seven-rayed, whose seven rays of the light hold that truth which he thinks (ṛtadhītim) and whose seven mouths repeat the word that expresses the truth, the god of whom it is said (IV.50.4,5), “Brihaspati coming first to birth out of the great Light in the highest heaven, born in many forms, seven-mouthed, seven-rayed (saptāsyaḥ saptaraśmiḥ), by his cry dispelled the darkness; he by his host with the Rik and the Stubh (the hymn of illumination and the rhythm that affirms the gods) broke Vala by his cry.” It cannot be doubted that by this host or troop of Brihaspati (suṣṭubhā ṛkvatā gaṇena) are meant the Angirasa Rishis who by the true mantra help in the great victory.”
“…They seem to be in the esoteric Veda the Life-Powers that support by their nervous or vital energies the action of the thought in the attempt of the mortal consciousness to grow or expand itself into the immortality of the Truth and Bliss. In any case, they also are described in VI.49.11, as acting with the qualities of the Angirasa (aṅgirasvat), “O young and seers and powers of the sacrifice, Maruts, come uttering the word to the high place (or desirable plane of earth or the hill, adhi sānu pṛśneḥ, VI.6.4, which is probably the sense of varasyām), powers increasing, rightly moving (on the path, gātu) like the Angirasa,8 give joy even to that which is not illumined (acitram, that which has not received the varied light of the dawn, the night of our ordinary darkness)”. We see there the same characteristics of the Angirasa action, the eternal youth and force of Agni (agne yaviṣṭha), the possession and utterance of the Word, the seerhood, the doing of the work of sacrifice, the right movement on the great path which leads, as we shall see, to the world of the Truth, to the vast and luminous bliss. The Maruts are even said to be (X.78.5) as it were “Angirasas with their Sama hymns, they who take all forms”, viśvarūpā aṅgiraso na sāmabhiḥ.”
The Angirasa Rishis
https://incarnateword.in/sabcl/10/the-angirasa-rishis
“Angirasa [word meaning: sap of the body or essence of the body; glowing coal or the shouldering ember] (aka Angira), is one of the ten manasa putras (mind born sons) of Lord Brahma, believed to have been born from his intellect. He is also one of the Saptha Rishis. He is considered to be a brahma rishi…”
“While there are no compositions of Angirasa in Rig Veda, a great number of poets with the patronymic Angirasas have contributed to the bulk of the Rig Veda. Angirasa and Bhrighu are among the oldest families of rishis in the Rig Vedic times; they are deified as beings between gods and men. Angirasa is supposed to have been associated with Bhrighu in introducing yagna. Sage Angirasa along with sage Atharvana, is credited with having formulated most of the Atharva Veda. The hymns of Atharva Veda are called Angirasas and the descendants of Angirasa are said to be responsible for the sacrifices performed as per the instructions given in the Atharva Veda…”
“Once, Shaunaka reverently approached sage Angirasa with firewood, as is the custom, to obtain knowledge about brahmn (the highest universal principle or the one Supreme Reality, as expounded in Upanishads and considered to be the goal of all spiritual practices). Angirasa began his teaching and explained about two different kinds of knowledge viz. lower knowledge like sciences, hymns, rituals, grammar, astrology and higher knowledge, which leads a man to his ultimate goal viz. brahmn. He gave the following parable: In a tree there lived two similar looking birds. While the lower bird tastes the fruits of the tree, sweet and sour, the higher bird just watches the lower bird. One day the lower bird felt exasperated at the futility of its life. It looked at the higher bird, which was calm, unattached and at peace. The lower bird started hopping the branches to approach the higher one. As it reached the top, it suddenly realized that there was no separate upper bird; it also was just itself, its true Self. With this knowledge, his frustration and grief disappeared. The same is true of man, the lower self is the jiva (individual self) while the higher self is brahmn. When a person successfully merges his jiva into brahmn, he achieves moksha or Self Realization…”
“One of the stories related to Rishi Angirasa is mentioned in the Mundaka [or Mandukya] Upanishad. A householder by the name Saunaka carried his firewood and reached the forest where Rishi Angirasa was. He approaches the Sage reverently and beseeched “O Holy Sage, teach me that through which the whole universe can be known.” Rishi Angirasa goes on to explain the two different kinds of knowledge on this Earth. The lower knowledge he stated, are the sciences, hymns, rituals, grammar, poetry astrology etc. The higher knowledge is that which leads a man to that which never dies. The Indestructible.“
“Rishi Angiras explained this further says “This body is like a tree in which two birds live. They look alike. The lower bird is tasting the fruits of the tree and some are sweet and others are sour. The higher bird is just watching the lower bird. One day the lower bird is tired of everything and starts to weep. The lower bird sees the higher bird which is calm, unattached and at peace. The lower bird hops towards the higher one. It suddenly realizes that the upper bird is also just himself, his true Self . Knowing this, his grief disappears. He realises that the Ego was not real, the Self was real, the observer of all.”
“This fundamental difference in approach viz. worship of god with form versus formless god led to a disagreement and started a rift between the two groups. Both asserted that their method of worship was ideal and right and tended to look down on the other. As a result of this rift, Atharva Veda (aka Bhrigu-Angirasa Samhita), was split into two books: the Bhargava Veda (the Veda of the Bhrighus) and Angirasa Veda (the Veda of the Angirasa). What we have today in India is the Angirasa Veda, which in fact is only the one-half of the original text.”
Interesting trivia:
1. The hymns of the Atharva Veda are called Angirasas. Buddhist texts refer to Lord Buddha to be the descendent of Angirasa.
2. The Zend Avesta [Avesta means the text, while Zend means the commentary], the sacred book of Zoroastrian or Parsis, is believed to be nothing other than the Bhargava Veda which is considered lost
Medium.com: 16 Sage Angiras
“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. He is the ultimate creator and destroyer. Angiras was said to be born with a certain Tej (light/radiance). When he started praying and performing penance, his tej multiplied infinite times. He attained power and quality which was divine amongst all. He was so powerful that he could control many worlds at once. However, he was oblivious to all the worldly pleasures and did not care enough to hinder or stop his penance.”
“He soon became a Para-Brahman due to his undisturbed and pure penance and attained the state and title of Brahmarishi. Brahmarishi is said to be very powerful and has special respect in the world. He had a vision of bringing Vedic mantras to the earth and teaching them to human beings. As mentioned earlier, he is the undisputed source of the number of Vedic hymns and mantras. He is also believed to have introduced the term and concept of worship to Agni with Rishi Bhrigu.”
https://www.nationaltimes.ca/english/news/13565#:~:text=According%20to%20a,with%20Rishi%20Bhrigu.
Angirasa (Angīrasa).-A name applied to the Buddha several times in the Pitakas. (E.g., Vin.i.25; D.iii.196; S.i.196; A.iii.239; Thag.v.536; J.i.116). In the Commentaries three etymologies are given: Buddhaghosa says that “it means emitting rays of various hues from the body,” and that the word is therefore applicable to all Buddhas alike (DA.iii.963). Dhammapāla adds that it signifies being possessed of attainments such as virtue, and also that according to some, Angirasa was a personal name given by the Buddha’s father in addition to Siddhatha (ThagA.i.503. It is worth noting that in AA.i.381 Siddhattha is referred to as Angīrasa Kumāra.)
The Samaveda
The Samaveda, or Veda of Holy Songs, third in the usual order of enumeration of the three Vedas, ranks next in sanctity and liturgical importance to the Rgveda or Veda of Recited praise. Its Sanhita, or metrical portion, consists chiefly of hymns to be chanted by the Udgatar priests at the performance of those important sacrifices in which the juice of the Soma plant, clarified and mixed with milk and other ingredients, was offered in libation to various deities. The Collection is made up of hymns, portions of hymns, and detached verses, taken mainly from the Rgveda, transposed and re-arranged, without reference to their original order, to suit the religious ceremonies in which they were to be employed.
Excerpts
….6. Do thou, O Agni, with great might guard us from all malignity,
Yea, from the hate of mortal man!
7. O Agni, come; far other songs of praise will I sing forth to thee.
Wax mighty with these Soma-drops!
8. May Vatsa draw thy mind away even from thy loftiest dwelling place!
Agni, I yearn for thee with song.
9. Agni, Atharvan brought thee forth by rubbing from the sky, the head
Of all who offer sacrifice.
10. O Agni, bring us radiant light to be our mighty succour, for
Thou art our visible deity!
9. When he enkindles Agni, man should with his heart attend the song:
I kindle Agni till he glows.
10. Then, verily, they see the light refulgent of primeval seed,
Kindled on yonder side of heaven…
…5. Agni, praise-singer! Lord of men, God! burning up the Rakshasas,
Mighty art thou, the ever-present, household-lord! home-friend and guardian from the sky.
6. Immortal Jatavedas, thou bright-hued refulgent gift of Dawn,
Agni, this day to him who pays oblations bring the Gods who waken with the morn!
7. Wonderful, with thy favouring help, send us thy bounties, gracious Lord.
Thou art the charioteer, Agni, of earthly wealth: find rest and safety for our seed!
8. Famed art thou, Agni, far and wide, preserver, righteous, and a Sage.
The holy singers, O enkindled radiant one, ordainers, call on thee to come.
9. O holy Agni, give us wealth famed among men and strengthening life!
Bestow on us, O helper, that which many crave, more glorious still through righteousness!
10. To him, who dealeth out all wealth, the sweet-toned Hotar-priest of men,
To him like the first vessels filled with savoury juice, to Agni let the lauds go forth.
…6. Hear, Agni who hast ears to hear, with all thy train of escort Gods!
With those who come at dawn let Mitra, Aryaman sit on the grass at sacrifice.
7. Agni of Divodasa, God, comes forth like Indra in his might.
Rapidly hath he moved along his mother earth: he stands in high heaven’s dwelling-place.
8. Whether thou come from earth or from the lofty lucid realm of heaven,
Wax stronger in thy body through my song of praise: fill full all creatures, O most wise!
9. If, loving well the forests, thou wentest to thy maternal floods,
Not to be scorned, Agni, is that return of thine when, from afar, thou now art here.
10. O Agni, Manu stablished thee a light for all the race of men:
With Kanva hast thou blazed, Law-born and waxen strong, thou whom the people reverence…
…2. Let Brahmanaspati come forth, let Sunrita the Goddess come,
And Gods bring to our rite which yields a fivefold gift the hero, lover of mankind!
3. Stand up erect to lend us aid, stand up like Savitar the God,
Erect as strength-bestower when we call on thee with priests who balm our offerings!
…8. We as thy friends have chosen thee, mortals a God, to be our help.
The Waters’ Child, the blessed, the most mighty one, swift conqueror, and without a peer…
…3. Here is one light for thee, another yonder: enter the third and, be therewith united.
Beautiful be thy union with the body, beloved in the Gods’ sublimest birthplace!
4. For Jatavedas, worthy of our praise, will we frame with our mind this eulogy as ’twere a car;
For good, in his assembly, is this care of ours. Let us not, in thy friendship, Agni, suffer harm!
5. Agni Vaisvanara, born in course of Order, the messenger of earth, the head of heaven,
The Sage, the sovran, guest of men, our vessel fit for their mouth, the Gods have generated…
…8. Agni, from days of old thou slayest demons: never shall Rakshasas in fight o’ercome thee.
Burn up the foolish ones, raw flesh devourers: let none of them escape thine heavenly arrow!…
… His beam hath lofty power of life: sing praise to Agni, to the God
Whom men have set in foremost place, like Mitra for their eulogy!
9. To noblest Agni, friend of man, chief Vritra-slayer, have we come-
Who with Srutarvan, Riksha’s son, in lofty presence is inflamed.
10. Born as the loftiest Law commands, comrade of those who grew with him.
Agni, the sire of Kasyapa by faith, the mother, Manu, Sage….
(Samvarana (Sanskrit: संवरण, saṁvaraṇa m.), the name of a king in the Mahabharata. He was the son of Riksha, husband of Tapati and father of Kuru.)
…1. We in King Soma place our trust, in Agni, and in Varuna,
The Aditya, Vishnu, Surya, and the Brahman-priest Brihaspati.
2. Hence have these men gone up on high and mounted to the heights of heaven:
On! conquer on the path by which Angirasas travelled to the skies!
… O hero Agni, Lord of men, on hearing this new laud of mine
Burn down the Rakshasas, enchanters, with thy flame!…
(noun. rak·sha·sa. ˈräkshəsə plural -s. : a demon or evil spirit of Hindu mythology.)
…Even as thou didst waken us with Satyasravas, Vayya’s son, high born! delightful with thy steeds!
4. Send us a mind that brings delight, send energy and mental power.
…1. Sing to your Agni with each song, at every sacrifice for strength!
Come, let us praise the wise and everlasting God, even as a well-beloved friend:
2. The Son of Strength; for is it not our gracious Lord? Let us serve him who bears our gifts!
In battles may he be our help and strengthener, yea, be the saviour of our lives!
…1. The watchful guardian of the people hath been born, Agni, the very strong, for fresh prosperity.
With oil upon his face. with high heaven-touching flame, he shineth splendidly, pure, for the Bharatas.
2. O Agni, the Angirasas discovered thee what time thou layest hidden, fleeing back from wood to wood.
Thou by attrition art produced as conquering might, and men, O Angiras, call thee the Son of Strength.
3. The men enkindle Agni in his threefold seat, ensign of sacrifice, the earliest household-priest.
With Indra and the Gods together on the grass let the wise priest sit to complete the sacrifice!
…I. Hither, for powerful kinship, I call Agni, him who prospers you,
Most frequent at our solemn rites.
2. That through this famed one’s power he may stand by us, even as Tvasbtar comes
Unto the forms that must be shaped.
3. This Agni is the Lord supreme above all glories’ mid the Gods:
May he come nigh to us with strength…
…1. O Agni, be our nearest friend, yea, our protector and our kind deliverer!
2. As gracious Agni, famed for treasures, come, and, most resplendent, give us store of wealth!
3. To thee then, O most bright, O radiant God, we come with prayer for happiness for our friends…
…1. May Vatsa draw thy mind away even from thy loftiest dwelling-place!
Agni, I yearn for thee with song.
2. Thou art alike in many a place: through all the regions thou art Lord.
In fray and fight we call on thee.
3. When we are seeking spoil we call Agni to help us in the strife,
Giver of wordrous gifts in war…
I. I laud your most beloved guest, like a dear friend,
O Agni, him!
Who, like a chariot, wins us wealth.
2. Whom as a Sage who merits praise the Gods have, from the olden time,
Established among mortal men.
3. Do thou, most youthful God, protect the men who offer, hear their songs,
And of thyself preserve their seed!..
…1. We with great reverence have approached the Youngest, who hath shone forth well kindled in his dwelling,
Wondrously bright between wide earth and heaven, well worshipped, looking forth in all directions.
2. Through his great might o’ercoming all misfortunes, praised in the house is Agni Jatavedas.
May he preserve us from disgrace and trouble, both us who laud him and our wealthy princes!
3. O Agni, thou art Varuna and Mitra: Vasishthas! with their holy hymns exalt thee.
With thee be most abundant gain of treasure!
Do ye preserve us evermore with blessing!…
1. Thee have we chosen, skilfullest in sacrifice, immortal, Priest, among the Gods,
Best finisher of this holy rite:
2. The Waters’ Child, the blessed brightly-shining one, Agni whose, light is excellent.
May he by sacrifice win us in heaven the grace of Mitra, Varuna, and the Floods!
- Apam NapatA deity in the Indo-Iranian pantheon, whose name translates to “child of the waters” in Sanskrit. In the Rig Veda, he is described as the creator of all things.
- VarunaThe Hindu god of the ocean, rains, and water. He is also known as the “Child of the Waters”. Varuna was the major god of the Adityas, the children of Aditi, the goddess of infinity. He was said to watch over all mortals and punish them for serious sins.
…1. May we attain that excellent glory of Savitar the God: So may he stimulate our prayers!
2. O Brahmanaspati, make thou Kakshivan Ausija a loud Chanter of flowing Soma juice!…
(He is sometimes identified with—and at other times distinguished from—Surya, “the Sun god”. When considered distinct from the Sun proper, he is conceived of as the divine influence or vivifying power of the Sun.)
(Savitṛ (Sanskrit: सवितृ IAST: Savitṛ, nominative singular: सविता IAST: Savitā, also rendered as Savitur), in Vedic scriptures is an Aditya (i.e., an “offspring”) of the Vedic primeval mother goddess Aditi. His name in Vedic Sanskrit connotes “impeller, rouser, vivifier.”) Wikipedia
…1. Agni, produced by strength, do thou with all thy fires accept our prayer:
With those that are with Gods, with those that are with men exalt our songs!
2. Forth come to us with all his fires that Agni, whose the mighty are,
Come, fully girt about with wealth for us and for our kith and kin!
3. Do thou, O Agni, with thy fires strengthen our prayer and sacrifices:
Incite them to bestow their wealth to aid our service of the Gods!…
…2. Agni is Pavamana, Sage, Chief Priest of all the fivefold tribes; To him whose wealth is great we pray.
3. Skilled in thy task, O Agni, pour splendour with hero strength on us, Granting me wealth that nourishes!
…4. O Agni, thou hast made the Sun, the eternal star, to mount the sky,
Giving the boon of light to men.
5. Thou, Agni, art the people’s light, best, dearest, seated in thy shrine
Watch for the singer, give him life!
…1. Agni is head and height of heaven, the master of the earth is he:
He quickeneth the waters’ seed.
2. Yea, Agni, thou as Lord of light rulest o’er choicest gifts may I,
Thy singer, find defence in thee
3. Upward, O Agni, rise thy flames, pure and resplendent, blazing high,
Thy lustres, fair effulgences.
…1. Who, Agni, is thy kin, of men? who honours thee with sacrifice?
On whom dependent? who art thou?
2. The kinsman, Agni! of mankind, their well-behaved friend art thou,
A friend whom friends may supplicate.
3. Bring Mitra, Varukia, bring the Gods hither to. our great sacrifice:
Bring them, O Agni, to thine home…
1. O King, the potent and terrific envoy, kindled for strength, is
manifest in beauty.
He shines, observant, with his lofty splendour; chasing black night he comes with white-rayed morning.
2. Having o’ercome the glimmering Black with beauty, and bringing forth the Dame, the great Sire’s daughter,
Holding aloft the radiant lights of Surya, as messenger of heaven he shines with treasures.
3. Attendant on the blessed Dame the blessed hath come: the lover followeth his sister.
Agni, far-spreading with conspicuous lustre, hath covered night with whitely-shining garments.
“Surya (/ˈsuːrjə/; Sanskrit: सूर्य, IAST: Sūrya) is the Sun as well as the solar deity in Hinduism. He is traditionally one of the major five deities in the Smarta tradition, all of whom are considered as equivalent deities in the Panchayatana puja and a means to realise Brahman.” Wikipedia
1. What is the praise wherewith, O God, Angiras, Agni, Son of Strength,
We, after thine own wish and thought,
2. May serve thee, O thou Child of Power, and with what sacrifice’s plan?
What reverent word shall I speak here?
1. Let our songs come anear to him beauteous and bright with piercing flame,
Our sacrifices with our homage unto him much-lauded, very rich, for help:
2. To Agni Jatavedas, to the Son of Strength, that he may give us precious gifts,
3. Immortal, from of old Priest among mortal men, whose tones are sweetest in the house!
…1. Exerting all our strength with thoughts of power we glorify in speech,
Agni, your dear familiar friend, the darling guest of every house:
2. Whom, served with sacrificial oil, like Mitra, men presenting gifts,
Glorify with their songs of praise
3. Much-lauded , him who sends oblations up to heaven,
Prepared in service of the Gods…
(Jataveda (Sanskrit: जातवेद, jātaveda) is a Vedic Sanskrit term for a particular form/epithet of Agni, the Vedic god of fire.) Wikipedia
In a tradition originating in the late Vedic period, but already alluded to in the RigVeda, Agni has three forms: a celestial form (fire of the sun and the stars), an aerial form (lightning and the life-force of vegetation called the ‘Child/Embryo of the Waters’), and a terrestrial form (e.g., the altar fire at worship). In this scheme, Jataveda represents the class of terrestrial fires (i.e. hearth fire, kiln fire, and so on), but in particular — as the Jataveda — representing Agni as the altar fire.
In that aspect as the altar fire, Agni-Jataveda was perceived to be the means through which his worshippers were to gain knowledge/wisdom/understanding (veda) of all existence (jata). In an extended sense, the altar fire/Agni-Jataveda was then also perceived to be the hypostasis of the inspiration that engendered the Vedas themselves.
This exact sense of word appears to have been lost very early, and there are numerous speculations on the nature of the Jatavedas in the commentaries of the late Vedas and the Brahmanas. The word is explained five ways: (1) Knowing all created beings; (2) Possessing all creatures or everything existent; (3) Known by created beings; (4) Possessing vedas, riches; (5) Possessing vedas, wisdom. Even more derivations and explanations are found in the Brahmanas.) Wikipedia
(Mitra, in the pantheon of Vedic Hinduism, one of the gods in the category of Adityas, sovereign principles of the universe. He represents friendship, integrity, harmony, and all else that is important in the successful maintenance of order in human existence.)
…2. Men, Agni, in each age, have made thee, deathless one, their envoy, offering-bearer, guard adorable.
With reverence Gods and mortals have established thee as everwatchful and almighty household Lord.
3. Though, Agni ordering the works and ways of both, as envoy of the Gods traversest both the realms…
…1. Wonderful, with thy saving help, send us thy bounties, gracious Lord!
Thou art the charioteer, Agni, of earthly wealth: find rest and safety for our seed!
2. Prosper our kith and kin with thy protecting powers inviolate, never negligent!
Keep far from us, O Agni, all celestial wrath. and wickedness of godless men!
1. O Child of Strength, to thee whose look is lovely, with oblations we,
O Agni, have poured forth our songs.
2. To thee for shelter are we come, as to the shade from fervent heat,
Agni, who glitterest like gold
3. Mighty as one who slays with shafts, or like a bull with sharpened horn,
Agni, thou brakest down the forts.
1. To give eternal glow, we pray Vaisvanara the holy one, Lord of the light of sacrifice.
2. Who, furthering the light of Law, hath spread himself to meet this work:
He sends the seasons, mighty one.
3. Love of what is and what shall be, Agni, in his beloved forms,
Shines forth alone as sovran Lord.
(In Hinduism, Vaishvanara (Sanskrit: वैश्वानर, pronounced [ʋaiɕʋaːnɐɽɐ]), meaning “of or related to Visvanara” is an abstract concept. It is related to the soul atman, the (universal) Self or self-existent essence of human beings. Etymologically (the study of the history of words), Vaishvanara is a derivative of the conjoined word Vishvanara i.e. Vishva (Universe) + Narah (Man) i.e. the ‘Universal or Cosmic Man’. In the Rig Veda, Vaishvanara is an epithet of the fire god deity Agni.) Wikipedia
…1. Immortal Jatavedas, thou bright-hued refulgent gift of Dawn.
Agni, this day to him who pays oblations bring the Gods who waken with the morn!
2. For thou art offering-bearer, well-loved messenger, and charioteer of holy rites.
Accordant with the Asvins and with Dawn grant us heroic strength and lofty fame!
…1. O Agni, strength and fame are thine: thy fires blaze forth on high, O thou refulgent God!
Sage, passing bright, thou givest to the worshipper with power, the wealth that merits laud.
2. With brilliantly purifying sheen, with perfect sheen thou liftest up thyself in light.
Thou, visiting both thy mothers, aidest them as son; thou joinest close the earth and heaven.
3. O Jatavedas, Son of Strength, rejoice thyself, gracious, in our fair hymns and songs!
In thee have they heaped viands various, many formed; wealthborn, of wondrous help are they.
4. Agni, spread forth, as ruler, over living things: give wealth, to
us, immortal God!
Thou shinest out from beauty fair to look upon: thou leadest
us to beauteous Power.
5. I laud the Sage, who orders sacrifice, who hath great riches under his control.
Thou givest blest award of good, and plenteous food, thou givest wealth that wins success.
6. The men have set before them, for his favour, Agni, strong, visible to all, the holy.
Thee, Lord divine, with ears to hear, most famous, mens’ generations magnify with praise-songs.
…1. Him, duly coming, as their germ have plants received: this Agni has maternal Waters brought to life.
So, in like manner, do the forest trees and plants bear him within them and produce him evermore…
1. The sacred hymns love him who wakes and watches: to him who watches the holy verses.
This Soma saith to him Who wake my dwelling in thy friendship.
1. Agni is watchful, and the Richas love him: Agni is watchful, Sama hymns approach him.
Agni is watchful, to him saith this Soma, I rest and have my dwelling in thy friendship.
1. The fleet steed wearing divers forms, the eagle bearing his golden raiment to his birthplace,
Clothed in due season with the light of Surya, red, hath begot the sacrifice in person.
2. Multiform seed he laid in waters, lustre which gathered on the earth and there developed.
In the mid-air establishing his greatness, he cries aloud, seed of the vigorous courser.
3. He hath, enduing thousand robes that suit him, as sacrifice upheld the light of Surya,
Giver of ample gifts in hundreds, thousands, supporter of the heavens, earth’s Lord and ruler.