Once again we see more references to the Babylonian clay tablet’s Anu Lord of the universe. This time in the Rigveda. In China however it is felt that the male was actually Antu and his wife Anu.
“Celestial Beings of Hindu Mythology: Angiras, Atharvan and the Anu in the Rigveda
The oldest of the Vedas, a large body of ancient literature and scriptures of Hinduism, the Rigveda contains poetic and mythological origin stories involving gods and their descendants.
In Hindu mythology, Angiras are celestial beings and descendants of gods, who watch over humans and protect sacrificial fires. The Angirasas are among the oldest families of Rishis (Seers) in the Rigveda. In this text, Agni, god of fire, is sometimes referred to as Angiras.
Rigveda manuscript in Sanskrit on paper, India, early 19th century.
Rigveda manuscript in Sanskrit on paper, India, early 19th century. Public Domain
The supreme deity of the Sumerian pantheon is AN, or Anu. In the first two letters of the Sanskrit word An-gir-as, AN could refer to Anu. GIR might relate to the Akkadian fire-god— fire as in rocket propulsion. DinGIR in the cuneiform writing meant sky or heaven, and also a god or goddess. The masters of the sky were perceived as deities by the earthbound. This reminds of Angiras and his descendants, the Angirasas, as a group of higher beings who traversed the realms between gods and men — an inter-stellar and inter-dimensional elite.
Agni, god of fire, shown riding a goat in a miniature painting from an 18th century watercolor.
Agni, god of fire, shown riding a goat in a miniature painting from an 18th century watercolor. Public Domain
The seven Rishis are identified with the seven stars of the Big Dipper. Their wives are the six stars of the Pleiades (Krittikas), plus one visible double star of the Big Dipper. Originally these seven Rishis, sapta vipra, were identified as Angirasas.
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The Angirasas and the Bhrigus families “…represent the pre-Rig Vedic past: they go so far back into the past that not only are they eponymous founders of these families (Angiras and Bhrigu respectively), but even certain other ancient Rishis belonging to these families (Brihaspati, Atharvan, Ushana) are already remote mythical persons in the Rigveda; and the names of the two families are already names for mythical and ritual classes: the Angirasas are deified as ‘a race of higher beings between Gods and men’ …the Bhrigus and the Atharvans are synonymous with fire-priests in general. …the names of these two families are also found in the Iranian and Greek texts…” [Shrikant G. Talageri]
A Hermit (Rishi), India was an inspired poet of Ṛegvedic hymns. They were responsible for tending sacrificial fires and were said to invoke gods with poetry. 11th century AD, pink sandstone.
A Hermit (Rishi), India was an inspired poet of Ṛegvedic hymns. They were responsible for tending sacrificial fires and were said to invoke gods with poetry. 11th century AD, pink sandstone. Public Domain
No one can compare the Avestan poetry with the Indian [Rigvedic] poetry in its content, in its style of expression, and in its entire coloring, without coming to the conclusion, on account of their agreement in small details which force themselves on us at every step, that both the literatures point not only to a common origin of these two peoples and their religions, but also to a community of Indo-Iranian religious poetry, developed in well-established forms.
“The name Anu or Ânava for the Iranians appears to have survived even in later times: the country and the people in the very heart of Avesta land, to the immediate north of Hâmûn-i Hilmand, were known as late as Greek times as the Anauon or Anauoi. The names of Anu tribes in the Rigveda and the Puranas can be clearly identified with the names of the most prominent tribes among latter-day Iranians.” [Shrikant G. Talageri]”
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