The Orion, or Researches into the Antiquity of the Vedas c11.17

c11.17

We shall now take up the verse in the Rigveda, referred to several times previously, the verse, which declares that a dog awakened the Ribhus at the end of the year. (Rig i. 161. 13); and the first question that arises in this connection is, who are the Ribhus? Referring to Nirukta (11. 15 and 16) we find that native scholars consider that the three Ribhus—Ribhu, Vibhvan and Vâja—were the sons of Sudhanvan and that having rendered wonderous services to the Gods they gained divine honors and a share in the sacrifice and immortality.* But even Yâska does not seem to be satisfied with this explanation. There are several hymns in the Rigveda wherein the deeds of the Ribhus are described (Rig. iv. 33-37; i. 20. 110. 111 and 161), and in most of them the Ribhus are spoken of as working in close connection with the year (samvatsam or samvatsara). Thus in the Rigveda i. 110. 4. they are said to have commenced work at the end of the year, and in iv. 33. 4. they are described as engaged, for the whole year (samvatsam), in reviving the cows (the rays of the sun). The Ribhus are further mentioned as resting in the house of Agohya, the "unconcealable" sun-god for twelve days at the end of their course (Rig. iv. 33. 7). In Ait. Br. iii. 30 they are described as sun's neighbours or pupils (ante vâsâs); while in Rig. iv. 51. 6 their work is said to be done by the dawn. Yâska therefore considers that the Ribhus also represented the rays of the sun, and in this he is followed by Sâyaṇa. But the explanation does not account for the number of the Ribhus who are said to be three brothers. We must therefore go a step further and hold that the Ribhus did not merely represent the rays of the sun generally, but the three seasons, as connected with them, as several European scholars have suggested.† In the Rigveda iv. 34. 2, the Ribhus are told to rejoice with the seasons (Ritus) and this supports the latter view. In Rig. i. 15. 10, Draviṇodâ is said to be the *fourth* companion of the seasons and the Shatapatha Brâhmaṇa (xiv. 1. 1. 28) expressly states that there are three seasons. It is therefore generally believed that this was the old division of the year, and that the number of the seasons was increased as the Aryas travelled further from their original home.* The three Ṛibhus, representing the three seasons, may thus be said to be engaged, throughout the whole year, in doing wonders for the gods and received as guests in the house of Agohya at the end of their course. "Here they spend twelve days in enjoyment; then the course begins anew, and anew the earth brings forth fruit, the streams flow; plants cover the heights, and waters the depths."† And now comes the verse (Rig. i. 161. 13) on which I rely:—