Muneenaamuttamaachaaryah Shree Bhriguhu Sharanam Mama!! Maharshi Bhrigu is one of the brightest and most illumined among the ten great sons of the Brahma — the God of creation. He is a famous Vedic Seer and many vedic hymns are attributed to him. He has inspired people down the millennia and has led generations of men to peace, health and happiness. He has always showered the seekers with his blessings and has given suitable and effective solutions to their problems and has, thus, alleviated their sufferings.
He is known as one of the Prajapatis — the Proginators of humanity — and has been extolled as the Being of Light and Knowledge in the sacred books.
It is said that he, even in the present times, reveals his Divine Form to the devout and imparts the sacred knowledge. The Vedas inform us that the ultimate destiny of every Individual Soul is Self realization and Maharshi Bhrigu Foundation endeavours to assist spiritual seekers to achieve their highest potential in the form of Self- realization, which, in fact, is a Journey to Super-consciousness — A Journey Within. Upon being entrusted with the task Maharishi Bhrigu decided to test Lord Brahma first. He went on to see Lord Brahma in Brahmaloka. On reaching Brahmaloka, lord Brahma sensed his arrogance and ignored him.
To this day, there are very few temples devoted to Lord Brahma the notable exception being the Brahma Temple at Pushkar. Bhrigu then decided to visit Lord Shiva at Kailasa Parvata. However, there is a statue form of lord Shiva in Kashi Maha Mrityunjaya Temple said to be over years old. Then, the Maharishi reached Vaikuntha Dhama.
Maharishi asked him to wake up, but the divine lord was in deep sleep. On seeing no reaction from Lord, Maharishi stamped Lord Vishnu on his vaksha-sthala chest. My chest is strong but your foot is not so strong. While Vishnu was pressing his feet he purposely pressed the eye and at once Bhrigu realised his egotistical outbursts and ahamkara for even daring to test Trimurti.
In extreme pain, he realised his grave folly and begged forgiveness with utmost devotion from the compassionate lord. Vishnu was pleased with his sincerity and blessed him.
BhRgus are specifically referred to as Gods X. There are also, of course, references which refer to the introduction of the fire ritual by the BhRgus X. The difference in treatment of these RSis is also sharp: a. BRhaspati is completely deified, and, by a play on sounds, identified also as BrahmaNaspati, the Lord of prayer, worship and brahmanhood itself; he is the deity of thirteen whole hymns I.
He is, in addition, lauded or invoked as a deity in 69 other verses, distributed throughout the Rigveda: I. They are collectively known as Rbhus, but, rarely, also as VAjas. They are the deities of eleven whole hymns I. They are, in addition, lauded or invoked in 30 other verses distributed throughout the Rigveda: I.
In addition, Agni is called a Rbhu in II. Although these references are laudatory ones, these RSis are definitely not treated as deities in the Rigveda. And it is clear that the praise accorded to them, in these references, is primarily on account of the historical role played by them in introducing the ritual of fireworship among the Vedic Aryans. This role is hinted at in a number of ways: Some of the references refer directly or indirectly to the introduction of fire-worship by these RSis I.
The references to the three RSis fall into clear chronological categories: a.
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In some, BhRgu composers refer to their ancestors X. In the other references, these RSis are mentioned as the favoured of the Gods, either alone I.
They were only referred to, in early parts of the Rigveda, in deference to the fact that it was they who introduced the ritual of fire-worship among the ANgirases. The Post-Rigvedic Situation The BhRgus, outside the Vedic pale for most of the period of the Rigveda, were accepted into the Vedic mainstream only towards the end of the Rigvedic period. However, in the post-Rigvedic period, there is a sudden miraculous transformation in their status and position. The BhRgus were clearly a very enterprising and dynamic family if their ancient role in the introduction of fundamental rituals is a pointer , and, once they were accepted into the Vedic mainstream, they rapidly became an integral part of this mainstream.
In fact, before long they took charge of the whole Vedic tradition, and became the most important of all the families of Vedic RSis. The extent of their domination is almost incredible, and it starts with a near monopoly over the Vedic literature itself: the only recession of the Rigveda that is extant today is a BhRgu recession SAkala ; one and the more important one of the two extant recessions of the Atharvaveda is a BhRgu recession Saunaka ; one and the most important one of the three extant recessions of the SAmaveda is a BhRgu recession JaiminIya ; and one and the most important one among the four KRSNa or Black recessions of the six extant recessions of the Yajurveda is a BhRgu recession TaittirIya.
The BhRgus are the only family to have extant recessions of all the four Vedas next come the VasiSThas with extant recessions of two; other families have either one extant recession or none. Not only is the only extant recession of the Rigveda a BhRgu recession, but nearly every single primary text on the Rigveda, and on its subsidiary aspects, is by a BhRgu. The PadapAtha SAkalya.
The RgvidhAna Saunaka. An American scholar, Robert P.
Goldman, in a detailed study of the history of the BhRgus as it appears from the myths in the MahAbhArata, makes some significant observations. According to him: 1. If, as has been suggested on the basis of the Iranian evidence, the asuras were the divinities of Aryans for whom, perhaps, the devas were demons, then Sukra and perhaps the BhArgavas were originally their priests.
What is particularly worthy of note is that these myths, and these hymns, have been faithfully preserved for posterity by a priesthood dominated by none other than the BhRgus themselves - i. And it is clear that these later BhRgus, even as they faithfully recorded and maintained hymns and myths which showed their ancestors in a peculiar or questionable light, were puzzled about the whole situation. The origin of the relationship was evidently puzzling to the epic redactors themselves, for the question is raised at least twice in the MahAbhArata.
In neither case is the answer given wholly satisfactory. The Avesta clearly represents the opposite side in the conflict: a. The Avesta also shows the movement of a group from among the BhRgus towards the side of the Deva-worshippers: there are two groups of Athravan priests in the Avesta, the Kavis and the Spitamas, and it is clear that the Kavis had moved over to the enemies.
However, the Kavis as a class are regularly condemned throughout the Avesta, right from the GAthAs of ZarathuStra onwards, and it is clear that they are regarded as a race of priests who have joined the ranks of the enemies even before the period of ZarathuStra himself. Hence, it is not the BhRgus or AtharvaNas as a whole who are the protagonist priests of the Avesta, it is only the Spitama branch of the Athravans. Hence, also, the name of the Good Spirit, opposed to the Bad Spirit Angra Mainyu a name clearly derived from the name of the ANgirases , is Spenta Mainyu a name clearly derived from the name of the Spitamas.
The picture that emerges from this whole discussion is clear: a. There was a period of acute hostility between the Vedic Aryans and the Iranians, which left its mark on the myths and traditions of both the peoples.
Now the crucial question on which hinges the history of the Indo-Iranians, and the problem of the Indo-Iranian homeland, is: where and when did this hostility take place? Dear genie, Many thanks indeed. I appreciate how deep you have gone into this subject. I opened the link you gave me. You see a long article by David Lane mostly on Bhrigu Samhita, with a short post script too which you have reproduced here. The main article shows the details of his own experience and that of other Westerners, who have all talked about the amazing exactness of the predictions starting with names.
The proof of the pudding lies in eating. Why bother about Science to prove things when Science is not ready for it? In the Post Script, Lane has made two opposing statements. One is: "It now appears to me that the book is a fraud.