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According to Bal Gangadhar Tilak referring to [[RV 1]].161.13 the twelve days, when the Ribhus rested at the house of Agohya, took place "at the end of the year"<ref>''The Orion'', p.113 f.</ref> (when according to [[RV 7]].103.7-8 the [[Atiratra]] rite of [[Soma]] was celebrated as [[David Frawley]] in context of the seasons mentioned).<ref>David Frawley ''Gods, Sages And Kings'', first Indian Edition, Delhi 1993, p.173</ref> Bal Gangadhar Tilak further interpreted the hound or dog, which according to [[RV 1]].161.13 woke the Ribhus, as the "dogstar" [[Sirius]], which appears at the [[vernal equinox]] "at the end of the Pitriyana".<ref>''The Orion'', p.113 f.</ref> The "Pitriyana" (meaning "the path of the fathers", called [[Pitrs]]),<ref>''Gods, Sages And Kings'', p.177</ref> are the six southern signs of the [[Zodiak]], by Bal Gangadhar Tilak also called "the eternal waters of Yamaloka".<ref>''The Orion'', p.114, see also p.109</ref> This refers to Maitrayani [[Upanishad]] VI, 1<ref>http://www.gatewayforindia.com/upanishad/maitrayeni_upanishad.htm</ref> wherein the year is described as divided into two halfes, one of which belongs to Agni (Fire) and the other to [[Varuna]] (Water).<ref>''Gods, Sages And Kings'', p.157</ref> Thus according to Bal Gangadhar Tilak 1893 at the time of the ''Rigveda'' the year started at the vernal equinox<ref>''The Orion'', p.170</ref> and the Ribhus recommenced working after their awakening in the beginning of the new year.<ref>''The Orion'', p.169</ref> [[William Dwight Whitney]] 1895 rejected this interpretation by Tilak.<ref>''Dates and Eras of Ancient Indian History'' Vol.1, p.52 f., refering to W.D. Whithey in ''Indian Antiquity'' </ref>
According to Bal Gangadhar Tilak referring to [[RV 1]].161.13 the twelve days, when the Ribhus rested at the house of Agohya, took place "at the end of the year"<ref>''The Orion'', p.113 f.</ref> (when according to [[RV 7]].103.7-8 the [[Atiratra]] rite of [[Soma]] was celebrated as [[David Frawley]] in context of the seasons mentioned).<ref>David Frawley ''Gods, Sages And Kings'', first Indian Edition, Delhi 1993, p.173</ref> Bal Gangadhar Tilak further interpreted the hound or dog, which according to [[RV 1]].161.13 woke the Ribhus, as the "dogstar" [[Sirius]], which appears at the [[vernal equinox]] "at the end of the Pitriyana".<ref>''The Orion'', p.113 f.</ref> The "Pitriyana" (meaning "the path of the fathers", called [[Pitrs]]),<ref>''Gods, Sages And Kings'', p.177</ref> are the six southern signs of the [[Zodiak]], by Bal Gangadhar Tilak also called "the eternal waters of Yamaloka".<ref>''The Orion'', p.114, see also p.109</ref> This refers to Maitrayani [[Upanishad]] VI, 1<ref>http://www.gatewayforindia.com/upanishad/maitrayeni_upanishad.htm</ref> wherein the year is described as divided into two halfes, one of which belongs to Agni (Fire) and the other to [[Varuna]] (Water).<ref>''Gods, Sages And Kings'', p.157</ref> Thus according to Bal Gangadhar Tilak 1893 at the time of the ''Rigveda'' the year started at the vernal equinox<ref>''The Orion'', p.170</ref> and the Ribhus recommenced working after their awakening in the beginning of the new year.<ref>''The Orion'', p.169</ref> [[William Dwight Whitney]] 1895 rejected this interpretation by Tilak.<ref>''Dates and Eras of Ancient Indian History'' Vol.1, p.52 f., refering to W.D. Whithey in ''Indian Antiquity'' </ref>


Also 1893 Bal Gangadhar Tilak interpreted the Period of twelve days as the twelve [[intercalary day]]s,<ref>''The Orion'', p.168 f.</ref> to fix the difference between the [[lunar year]] of 354 days and the [[solar year]] of 366 days.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p. 51</ref> But while he interpreted the beginning of the year at the vernal equinox, [[Arthur Anthony Macdonell]] 1917 stated that the twelve intercalary days "in all probability" were inserted at the [[winter solstice]].<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.76, Note 86, refering to A.A. Macdonell ''A History of Sanscrit Literature'', p.106</ref> A.B. Keith 1925 also criticized Tilak's interpretation by pointing to "... the fact that a year of 360 days and 12 months is ... the only year clearly known to the whole of Vedic literarure prior to the late [[Sutras]]".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56, refering to A.B. Keith ''Philosophy and Religion of the Veda and Upanishads'' Vol.1</ref> Because he also "admits that ancient Indians had knowledge of intercalation" his statements on that point are concidered "confused".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57; 56</ref> But already 1895 A similar view was stated by [[George Thibaut]]<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56</ref> and W.D. Whitney<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57</ref> in ''Indian Antiquity''. In 1960 Narendra Nath Law in ''Indian Antiquity Quaterly'' wrote that: "W(hitney) would be correct if the 7th season or the 13th month (presumably for intercalation) had not been mentionend."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57</ref> He was refering to [[RV 1]].164.15 which was interpreted by [[H.H. Wilson]] as describing seven seasons.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.55, refering to H.H. Wilson ''Rigveda'' (Translation) Vol.2, p.131 f.</ref> But according to the translation of [[Ralph Thomas Hotchkin Griffith]] [[RV 1]].164.15 means the seven [[Rishis]].<ref>Ralph Thomas Hotchkin Griffith ''The Hymns of the Rigveda'' Vol.1, Benares 1889, Reprint USA 2012, p.286</ref> Already [[Moritz Winternitz]] 1907 pointed "to the fact that there are certain passages in the Vedic texts which admid of various interpretations."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.49, refering to M. Winternitz ''A History of Indian Literature'' Vol.1, german 1907, english translation 1927, p.30</ref> So A.B. Keith's and A.A. Macdonell's 1912 statement, the 12 days were "merely the 'reflexion of the year' (samvatsarasya pratima) in the same way that they represent the twelve months and have no relation to chronology at all"<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57, refering to A.B. Keith and A.A. Macdonell ''Vedic Index of Names and Subjects'' Vol.2 "Samvatsara", p.411-13</ref> is still appplicable.
Also 1893 Bal Gangadhar Tilak interpreted the Period of twelve days as the twelve [[intercalary day]]s,<ref>''The Orion'', p.168 f.</ref> to fix the difference between the [[lunar year]] of 354 days and the [[solar year]] of 366 days.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p. 51</ref> But while he interpreted the beginning of the year at the vernal equinox, [[Arthur Anthony Macdonell]] 1917 stated that the twelve intercalary days "in all probability" were inserted at the [[winter solstice]].<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.76, Note 86, refering to A.A. Macdonell ''A History of Sanscrit Literature'', p.106</ref> A.B. Keith 1925 also criticized Tilak's interpretation by pointing to "... the fact that a year of 360 days and 12 months is ... the only year clearly known to the whole of Vedic literarure prior to the late [[Sutras]]".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56, refering to A.B. Keith ''Philosophy and Religion of the Veda and Upanishads'' Vol.1</ref> Because he also "admits that ancient Indians had knowledge of intercalation" his statements on that point are concidered "confused".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57; 56</ref> But already 1895 a similar view in terms of the length of the year was stated by [[George Thibaut]]<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56</ref> and W.D. Whitney<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57</ref> in ''Indian Antiquity''. In 1960 Narendra Nath Law wrote in ''Indian Antiquity Quaterly'' that: "W(hitney) would be correct if the 7th season or the 13th month (presumably for intercalation) had not been mentionend."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57</ref> He was refering to [[RV 1]].164.15 which was interpreted by [[H.H. Wilson]] as describing seven seasons.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.55, refering to H.H. Wilson ''Rigveda'' (Translation) Vol.2, p.131 f.</ref> But according to the translation of [[Ralph Thomas Hotchkin Griffith]] [[RV 1]].164.15 means the seven [[Rishis]].<ref>Ralph Thomas Hotchkin Griffith ''The Hymns of the Rigveda'' Vol.1, Benares 1889, Reprint USA 2012, p.286</ref> Already [[Moritz Winternitz]] 1907 pointed "to the fact that there are certain passages in the Vedic texts which admid of various interpretations."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.49, refering to M. Winternitz ''A History of Indian Literature'' Vol.1, german 1907, english translation 1927, p.30</ref> So A.B. Keith's and A.A. Macdonell's 1912 statement, the 12 days were "merely the 'reflexion of the year' (samvatsarasya pratima) in the same way that they represent the twelve months and have no relation to chronology at all"<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57, refering to A.B. Keith and A.A. Macdonell ''Vedic Index of Names and Subjects'' Vol.2 "Samvatsara", p.411-13</ref> is still appplicable.


==Notes==
==Notes==

Revision as of 16:48, 20 September 2012

The Ribhus (Sanskrit: ऋभु, ṛbhu) are three at first mortal beings who according to Sayana attained godhood by austerities.[1] As gods they were besought to grant boons to their worshipers, especialy dexterity.[2] Their individual names were Ribhu (or Rhibhu), Vaja and Vibhvan, but after the name of their leader they were collectively called Rhibhus or Ribhus (ṛbhú-, pl. ṛbhava). The meaning of this name is "clever, skillful, inventive, prudent", cognate to Latin labor and Gothic arb-aiþs "labour, toil", and perhaps to English elf.[3]. They were first mentioned in the oldest Hindhu scriptures of the Rigveda, wherein eleven hymns are dedicated to them (RV 1.20, 110, 111, 161, RV 3.60, RV 4.33-37, RV 7.48), and the Atharvaveda. In the Rigveda the adjective in its lexical meaning "skillful" is also applied to Indra, Agni and the Adityas.

Parentage

The three Ribhus are said to be the sons of Sudhanvan, a descendant of Angiras.[4] In later Hindu mythology (Vishnu Purana Book 2, Chapters 15 - 16[5] and the Song of Ribhu[6]) Ribhu (or Rhibhu), supposed to be the leader of them, is said to be a son of Brahma. Unlike that identification the "Puranic Encyclopedia" states that this Ribhu is not identical with the leader of the Rhibhus whose name therein is Rbuksan.[7]

Works

The Ribhus are supposed to dwell in the solar sphere. They are artists who formed the horses of Indra, the carriage of the Ashvins, and the miraculous cow of Brihaspati, made their parents young, and performed other wonderful works. According to Yaska they also founded the sacrifices.[8] When the Devas (gods) heard of their skill, they sent Agni to them with the one cup of Tvashtar, the artificer of the devas, bidding the Ribhus to construct four cups from it. When they had successfully executed this task, the devas received the Ribhus among themselves gave them immortality and allowed them to partake of their sacrifices. They appear generally as accompanying Indra, especially at the evening sacrifice.

The Ribhus are supposed to take their ease and remain every year for twelve days idle in the house of Agohya (an appellation of Aditya which means "one who cannot be concealed", therefore the Sun).[9] Bal Gangadhar Tilak describes this period as the holiest days of the year of which the ancestors of todays Indians believed, that the gods then would leave heaven to visit the homes of the humans.[10]

Interpretations

According to Yaska and Sayana the Ribhus represent the rays of the sun. Bal Gangadhar Tilak 1893 in The Orion interpreted them as representing the three seasons of the year of the early Vedic period.[11] The Satapata Brahmana XIV.I.1.28 mentions "three divisions of the year"[12] and in RV 1.164.48 the "three spokes" are supposed to mean this three seasons. But A. Berriedale Keith 1925 mentioned that "the assertion that the Rbhus are really the Rthus" (the seasons) "is not 'in the slightest degree plausible'".[13]

According to Bal Gangadhar Tilak referring to RV 1.161.13 the twelve days, when the Ribhus rested at the house of Agohya, took place "at the end of the year"[14] (when according to RV 7.103.7-8 the Atiratra rite of Soma was celebrated as David Frawley in context of the seasons mentioned).[15] Bal Gangadhar Tilak further interpreted the hound or dog, which according to RV 1.161.13 woke the Ribhus, as the "dogstar" Sirius, which appears at the vernal equinox "at the end of the Pitriyana".[16] The "Pitriyana" (meaning "the path of the fathers", called Pitrs),[17] are the six southern signs of the Zodiak, by Bal Gangadhar Tilak also called "the eternal waters of Yamaloka".[18] This refers to Maitrayani Upanishad VI, 1[19] wherein the year is described as divided into two halfes, one of which belongs to Agni (Fire) and the other to Varuna (Water).[20] Thus according to Bal Gangadhar Tilak 1893 at the time of the Rigveda the year started at the vernal equinox[21] and the Ribhus recommenced working after their awakening in the beginning of the new year.[22] William Dwight Whitney 1895 rejected this interpretation by Tilak.[23]

Also 1893 Bal Gangadhar Tilak interpreted the Period of twelve days as the twelve intercalary days,[24] to fix the difference between the lunar year of 354 days and the solar year of 366 days.[25] But while he interpreted the beginning of the year at the vernal equinox, Arthur Anthony Macdonell 1917 stated that the twelve intercalary days "in all probability" were inserted at the winter solstice.[26] A.B. Keith 1925 also criticized Tilak's interpretation by pointing to "... the fact that a year of 360 days and 12 months is ... the only year clearly known to the whole of Vedic literarure prior to the late Sutras".[27] Because he also "admits that ancient Indians had knowledge of intercalation" his statements on that point are concidered "confused".[28] But already 1895 a similar view in terms of the length of the year was stated by George Thibaut[29] and W.D. Whitney[30] in Indian Antiquity. In 1960 Narendra Nath Law wrote in Indian Antiquity Quaterly that: "W(hitney) would be correct if the 7th season or the 13th month (presumably for intercalation) had not been mentionend."[31] He was refering to RV 1.164.15 which was interpreted by H.H. Wilson as describing seven seasons.[32] But according to the translation of Ralph Thomas Hotchkin Griffith RV 1.164.15 means the seven Rishis.[33] Already Moritz Winternitz 1907 pointed "to the fact that there are certain passages in the Vedic texts which admid of various interpretations."[34] So A.B. Keith's and A.A. Macdonell's 1912 statement, the 12 days were "merely the 'reflexion of the year' (samvatsarasya pratima) in the same way that they represent the twelve months and have no relation to chronology at all"[35] is still appplicable.

Notes

  1. ^ Dates and Eras in Ancient Indian History Collection of Articles from the Indian Historical Quaterly compiled by P. Mittal Geeta Dua, Delhi 2010, Vol.1, p.76, Note 83
  2. ^ Dates and Eras in Ancient Indian History Vol.1, p.76, Note 85, refering to A. Berriedale Keith Philosophy and Religion of the Veda and Upanishads Vol.1, p.176
  3. ^ suggested in OED
  4. ^ RigVeda Samhita Vol.I According to the translation of H.H. Wilson and Bhasya of Sayanacarya by Ravi Prakash Arya and K.L.Joshi
  5. ^ H.H. Wilson The Vishnu Purana A System of Hindhu Mythology And Tradition, Delhi 1980, Reprint 2003, Vol.1 p.366 ff.
  6. ^ The Song of Ribhu: Translated from the Original Tamil version of Ribhu Gita: Translated by Dr. H. Ramamoorthy and Nome, Published by Society of Abidance in Truth
  7. ^ Vettam Mani Puranic Encyclopedia, Delhi 1975, 9th Reprint 2010, p.647
  8. ^ Dates and Eras in Ancient Indian History Vol.1, p.76, Note 72
  9. ^ Dates and Eras in Ancient Indian History Vol.1, p.53
  10. ^ The Orion, Or, Researches Into The Antiquity Of The Vedas, Reprinted from 1893 Edition Delhi 2008, p.139
  11. ^ Dates and Eras in Ancient Indian History Vol.1 p.51
  12. ^ Dates and Eras of Ancient Indian History Vol.1, p.76, Note 73
  13. ^ Dates and Eras in Ancient Indian History Vol.1, p.76, Note 85, refering to A.B. Keith Philosophy and Religion in the Veda and Upanishads Vol.1, p.178
  14. ^ The Orion, p.113 f.
  15. ^ David Frawley Gods, Sages And Kings, first Indian Edition, Delhi 1993, p.173
  16. ^ The Orion, p.113 f.
  17. ^ Gods, Sages And Kings, p.177
  18. ^ The Orion, p.114, see also p.109
  19. ^ http://www.gatewayforindia.com/upanishad/maitrayeni_upanishad.htm
  20. ^ Gods, Sages And Kings, p.157
  21. ^ The Orion, p.170
  22. ^ The Orion, p.169
  23. ^ Dates and Eras of Ancient Indian History Vol.1, p.52 f., refering to W.D. Whithey in Indian Antiquity
  24. ^ The Orion, p.168 f.
  25. ^ Dates and Eras in Ancient Indian History Vol.1, p. 51
  26. ^ Dates and Eras in Ancient Indian History Vol.1, p.76, Note 86, refering to A.A. Macdonell A History of Sanscrit Literature, p.106
  27. ^ Dates and Eras in Ancient Indian History Vol.1, p.56, refering to A.B. Keith Philosophy and Religion of the Veda and Upanishads Vol.1
  28. ^ Dates and Eras in Ancient Indian History Vol.1, p.57; 56
  29. ^ Dates and Eras in Ancient Indian History Vol.1, p.56
  30. ^ Dates and Eras in Ancient Indian History Vol.1, p.57
  31. ^ Dates and Eras in Ancient Indian History Vol.1, p.57
  32. ^ Dates and Eras in Ancient Indian History Vol.1, p.55, refering to H.H. Wilson Rigveda (Translation) Vol.2, p.131 f.
  33. ^ Ralph Thomas Hotchkin Griffith The Hymns of the Rigveda Vol.1, Benares 1889, Reprint USA 2012, p.286
  34. ^ Dates and Eras in Ancient Indian History Vol.1, p.49, refering to M. Winternitz A History of Indian Literature Vol.1, german 1907, english translation 1927, p.30
  35. ^ Dates and Eras in Ancient Indian History Vol.1, p.57, refering to A.B. Keith and A.A. Macdonell Vedic Index of Names and Subjects Vol.2 "Samvatsara", p.411-13
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