कल्पान्तरे विश्वासटिप्पन्यः

Angiras Angiras is one of the ten primordial sages mentioned in Manusmrti 1.34-35). It is & very ancient oame even in the Rgverle. On Yāj. I. 50 Viśvarūpa quotes a verge of Angiras that what is done according to one’s owo will without follow ing the dictates of Sāstra is fruitless.578 On Yaj. III. 248 Viśvarūpa says that the vrutie called Vajra wu8 prescribed by Angiras for Brāhmunas guilty of deadly sins. Viśvarūpa (on Yāj. III. 255 ) quotes two verses of Argiras on the prayaścitta for killine the wife of a brāhinana who has kindled the sacred fires for killing wives of other brahmanas and ksatriyas and vaisyas. On Yāj. III. 266 he quotes two verses of

ST374

577 अनिर्दिष्टाच्च निर्दिष्टमेकत्र च विलेखितम् । विशेषलिखितं ज्याय इति कात्या

maaia ll 977. Al, vol. III. part I. p. 235. 578 स्वाभिप्रायकृतं कर्म यतु धर्मविवर्जितम् । क्रीडाकमैव बालानां

निष्प्रयोजनम् ॥

508

Angiras laying down prāyaścitta for killing certain beasts and birds, wherein Angiras himself is men tioned with honour (bhagavān ). Aparārka (pp. 22-23 ) quotes thirteen verses from Arigiras on the constitution of pariṣad, wherein such terms as cāturvilya, vitarkī, angavid, dharmapāthaka are explained and the last of which says that

pariṣcıd sitting in judgment over those who are guilty of mahāpāta kas may consist of hundreds. The Mitāksarā ( on Yāj. I. 86 ) quotes several verses on the practice of satī and escribes them to both Saṅkha and Angiras.579 Aparārka (pp. 109, 112 ) quotes four other verses on the same practice, one of which is in the Indravajrā metre and another prohibits & brāhmana wife from following that practice. Medhātithi (on Manu. V. 157 ) quotes the view of Angiras on satī and disapproves of it. The Mitakṣara, Haradatta and others quote numerous verses of Angiras on āsauca and priyaścitta. Haradatta on Gautama (20. I) quotes a verse of Angiras about the seven antyajas, 580 Viśvarūpa (on Yāj. III. 237 ) quotes a sutra of Sumantu in which Angirasa is cited as an authority. The Suddhi-mayūkha quotes a verse of Angiras which relies upon Śatātapa.681 The Smṛticandrikā quotes Angiras on the enumeration of Upasmṛtis ( vide note 260 above). The Smșticandrikā also contains a few proge quota tions from Angiras; the same work cites ā verse of Arigiras holding the dharmaśāstra of Manu as the supreme guide.882

The Angiras-smrti (in Jivananda part I, pp. 554-560 ) in 72 verses is probably an abridgment. It lays down prayas cittas for various occasions, such as taking food and drink from antyajus, for cruelly beating or causing various injuries to cows. It also lays down various rules for the wearing of the dark cloth (nīlivastra ) by women. It cites Angiras and Apastamba by name. The penultimate verse condemns those who rob women of their wealth.

679 One of them is the well-known verse faet: TEILT aga

लोमानि मानुषे । तावत्कालं वसेत्स्वर्गे भर्तारं यानुगच्छति ॥ 680 GUE[ơ: 4 : I am a fewGut | HI TIāi đa nhā Ita

HRT: 11 681 सर्वेषामेव वर्णानी सूतके मृतके तथा । दशाहाच्छुद्धिरेतेषामिति शातातपोवतिसाद 582 यत्पूर्व मनुना प्रोक्तं धर्मशास्त्रमनुत्तमम् । नहि तत्समतिक्रम्य वचनं हितमात्मनः ।।

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FOUNDED

1917

Angiras

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In the Anandāśrama collection of Smṛtis (published in 1905 ) there is an Angiras-Smrti in 168 verses. At the begin ning it is said that, when asked by Bharadvāja and others, Angiras declared the Smrti dealing with rules of prāyascitta. It names the following Smrtikāras, viz. Saṅkhalikhita ( in v. 15), Sumantu ( in v. 26 ), Apastamba ( v. 76 ), Manu ( v. 86 ), Angiras ( 147 and 155 ). In 1953 Mr. A. N. Krishna Aiyan. gar published an Angirasasmrti at Adyar. This is different from the preceding two works and contains over 1200 ślokas. Pandit Manoranjan Sastri (of Gauhati) claims that he has found the insg. of a different Argirasasmrti compiled before 14th century A. D. (p. 100 of the Pragjyotisa Souvenir pub lished by him at the time of the All India Oriental Conference at Gauhati in January 1965). As the text is not yet available to scholars, and no reasons are given except the learned Pandit’s opinion on reading the Kāmarūpa Ms., other scholars have to suspend their judgment. The Kalpataru (on Suddhi p. 18 ) states that Vasistha and Angiras have certain passages in common ( vide note below ).583

There are several mss. in the Govt. Mss. Library at the Bhandarkar Institute ( Pooua ) wbich contain a varying number of verses on prāyascitta agreeing more or less with Jivananda’s text. For example, No. 53 of 1879-80 contains about one hundred verses, No. 205 of 1882-83 contains 54 verges, while No. 65 of Visrām bāg collection and No. 83 of 1895-1902 contain only 32 ; No. 81 of 1884-86 is styled Bșhad–Argiras and contains 151 verses, many of which are identical with those in the Calcutta text.

The Mitāksarā (on Yāj. 111. 277 ) and the Smṣtiratnāvali of Vedācārya (I. O. cat. No. 1552 p. 475 ) quote & Bșhad Angiras and the Mitāksarā also quotes a Madhyama Angiras several times (on Yaj. III. 243, 247, 258 and 260 ).

583 वसिष्टोऽनिराश्च । जनने तु मातापित्रोरेव सूतकम् । इत्येवमेव स्यादिप्राणां शुद्धि

मिच्छताम् । मातापित्रीर्वा । तन्निमित्तत्वान्मातुरित्येके । अथाप्युदाहरन्ति नाशौचं सूतके पुंसः संसर्ग चेन्न गच्छति । रजस्तत्राशुचि ज्ञेयं तच्च पुति… विद्यते । Compare वसिष्ठधर्मसूत्र IV. 20-23.