01. Atharvans, Aṅgirses, and Brahmans
In IV, 19 Mystic power of the apāmārga−plant, against demons and sorcerers 2 of Atharvaveda, a Brāhmaṇa is mentioned to have been blest, by Kaṇva, the descendant of Nṛṣad. According to Kāḷidāsa’s Abhijñānaśākuntaḷa the Kaṇva ancestral name was prevalent even at the time of Duṣyanta, the famous king. Atharvans, Aṅgirses, and Brahmans were three major clans among the early Āryans to have control over their ritualistic and religious rites. They overwhelmed in witchcraft, sorcery, magic and medicine. Each of them competed for their supremacy using their priestly, political and weaponry power.
07-066 Mitra-Varuṇa 8 of Ṛgveda brings us back to an Iranian period as both these deities are prayed for jointly as, “With wealth of gold may this my song bring unmolested power and might, And, Brahmans, gain the sacrifice.” This proves the strength and wealth of the Bramans during the Iranian conflict period of the Āryans. A detailed scruitiny of the Ṛṣis of the Ṛgveda and Atharvaveda would reveal the prominence of the Atharvan, Aṅgirs, and Brahman ancestries. But these clans developed jealousy and competitions for power.
Atharvaveda XIX, 34 Charm with an amulet derived from the gafigpida−tree, against diseases and demons 6 states, “Thrice the gods begot thee that hast grown up upon the earth. The Brāhmaṇas of yore knew thee here by the name of Aṅgiras” Thus a deduction may be arrived at that Aṅgirases were either more prominent than the Brahmans in the earlier period or that Brahmans were a later branch of the Aṅgirases. They seem to have co-operated during this period against the Atharvans. But later when the Brahmans obtained supremacy and developed a theology, the Aṅgirases and Atharvans came together upholding their older ancestry in time by raising Time as a prominent God as stated in Atharvaveda in “XIX, 53 Prayer to Kāla (time), personified as a primordial power 8. In Time tapas (creative fervor) is fixed; in Time the highest (being is fixed); in Time Brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Prajāpati. 9. By him this (universe) was urged forth, by him it was begotten, and upon him this (universe) was founded. Time, truly, having become the Brahma (spiritual exaltation), supports Parameṣṭin (the highest lord). 10. Time created the creatures (prajāh), and Time in the beginning (created) the lord of creatures (Prajāpati); the self-existing Kaśyapa and the tapas (creative fervor) from Time were born.” And in “ XIX, 54 Prayer to Kāla (time), personified as a primordial power. 1. From Time the waters did arise, from Time the Brahma (spiritual exaltation), the tapas (creative fervour) the regions (of space did arise). Through Time the sun rises, in Time he goes down again. 2. Through Time the wind blows, through Time (exists) the great earth; the great sky is fixed in Time. In Time the son (Prajāpati) begot of yore that which was, and that which shall be. 3. From Time the ṛks arose, the Yajus was born from Time; Time put forth the sacrifice, the imperishable share of the gods. 4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds (are founded), in Time this Aṅgiras and Atharvan rule over the heavens. 5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their holy divisions; having by means of the Brahma (spiritual exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens onward.” Thus they claim that the Brahmans are only attributions or present manifestations of this Kāla where the rulers over the heavens in Time are Aṅgiras and Atharvan.
02. The Āryan exodus
The conflicts of these three clans were not the results of a few simple incidents, but a process of centuries where a rancher society underwent its exodus to find a convenient country to settle in. In Ṛgveda “02-024 Brahmaṇaspati 4 The well with mouth of stone that poured a flood of meath, which Brahmaṇaspati hath opened with his might- All they who see the light have drunk their fill thereat: together they have made the watery fount flow forth,” we have a reference to a folklore of a time of great draught, or may be during a period where the people resided at a desert. Ṛgveda “05-031 Indra 4 Anus have wrought a chariot for thy Courser, and Tvastar, Much-invoked! thy bolt that glitters. The Brahmans with their songs exalting Indra increased his strength that he might slaughter Ahi” refers to a land where serpents were most dreaded. Ṛgveda “02-025 Brahmaṇaspati 4 For him the floods of heaven flow never failing down: first with the heroes he goes forth to war for kine. He slays in unabated vigour with great might, whomever Brahmaṇaspati takes for his friend. 5 All roaring rivers pour their waters down for him, and many a flawless shelter hath been granted him. Blest with the happiness of Gods he prospers well, whomever Brahmaṇaspati takes for his friend,” describes a warfront at roaring rivers. Ṛgveda “10-112 Indra 8 I will declare thy deeds of old, O Indra, the mighty acts which thou hast first accomplished. In genuine wrath thou loosenedst the mountain so that the Brahman easily found the cattle,” denotes an Āryan dwelling at a mountain range. While describing the Deities in Atharvaveda, “XI, 6. Prayer for deliverance from calamity, addressed to the entire pantheon. 10. The heavens, the stars, the earth, the Yakshas, the mountains, the seas, the rivers, and the lakes,” also proves the variety of geographical settlements where the Āryans had kinship with.
03. The early ancestral worship among the Āryans
Āryans were worshippers of natural essence. But like any other ancient people, they also believed in ancestral worship. Atharvans, Aṅgirases and Brahmans alike believed that their early forefathers had found heaven as their dwelling place. Each of these clans believed that their patriarchs had predominance over the forerunners of the others. Their forefathers were first believed as Ṛṣis, children of the Gods as stated in Ṛgveda 10-062 Viśvadevas, Etc. 4. Both the Brahmans and Aṅgirases believed so. Atharvans were also no exception. The next stage was the divinization of these Ṛṣis. Ṛgveda “07-042 Viśvadevas 1. LET Brahmans and Aṅgirases come forward, and let the roar of cloudy heaven surround us. Loud low the Milch-kine swimming in the waters: set be the stones that grace our holy service,” is an example of such exaltation. Brahmans and Aṅgirases here are Gods somehow connected with thunder and rain which was attributed earlier to Indra. Atharvaveda “XI, 6. Prayer for deliverance from calamity, addressed to the entire pantheon 11. The seven Ṛṣis, the divine waters, Prajāpati, the Fathers with Yama at their head. 13. The Ādityas, Rudras, Vasus, the divine Atharvans in heaven, and the wise Aṅgiras 14. The sacrifice and the sacrificer, the ṛks, the sāmans, and the healing (Atharvan) charms, the yajus-formulas and the invocations (to the gods) 16. The Arāyas (demons of grudge), Rakṣas, serpents, pious men, Fathers and the one and a hundred deaths,” categorically mentions died fathers, the sacrifice, the Ṛṣis, the divine Atharvans in heaven, and the wise Aṅgiras as Gods.
04. Ancestor worship of the Brahmans
The Brahmans had introduced the Brahman Bṛhaspati, as the preceptor of Indra in their lore as their representative in the heavens. Ṛgveda “05-040 Indra Surya Atri 8 The Brahman Atri, as he set the press-stones, serving the Gods with praise and adoration, Established in the heaven the eye of Surya, and caused Svarbhānu's magic arts to vanish,” situates the Brahman Atri among gods also. However Atri being given a status of a Ṛṣi God, and Bṛhaspati being subordinate to Indra, the requirement of the Brahmans for a war god during a continuous period of wars necessitated the invention of a war hero God, who was named Brahmaṇaspati, literally meaning the leader of the Brahmans. The names Bṛhaspati and Brahmaṇaspati are seen used synonymically in 02-023 Brahmaṇaspati and 02-024 Brahmaṇaspati of Ṛgveda. Here Brahmaṇaspati is an all wise, immortal war god.
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