Ribhus : in Rig-Veda, Ribhū or Ribhukshan, Vibhū or Vibhva, & Vaja, the three sons of Sudhanwan (q.v.), are human powers who by the work of sacrifice & their brilliant ascension to the high dwelling-place of the Sun have attained to immortality &, becoming divinities, help mankind to repeat their achievement. They are divine craftsmen who shape by the mind Indra’s horses, the Ashwins’ chariot, the weapons of the Gods – all the means of the journey & the battle. The eldest of them is “the skilful Knower or the Shaper in knowledge”.
... is born out of chit mhśas pure Force. The connection of Ribhus with Indra becomes clearer when it is suggested that Indra as the divine mind impels in the human being the human aspirations after immortality, and Ribhus represent the human aspiration for Immortality. Ultimately, Rishis attain the status of artisans of Immortality. Ribhus are brothers, —the eldest is Ribhu or Ribhukshan, Page... these parts of the being that the force of the pure delight, the boon of the Ashwins, can be brought in the instrumental personality. This is what Ribhus accomplished and fulfilled the condition of the attainment of the state of immortality: (c) Ribhus again fashion the cow that gives sweet milk; this is a symbolic expression of the manifestation of the universal forms the light of Aditi, the Cow... Again, it is said: "O Ribhus, in your pervasion you made young again the Parents, you who seek the straight path and have the Truth in your mentalising." The Parents are, indeed, the Mind or Heaven who is the father, and the body or the Earth, who is the mother. These parents are aged, having lived long in the tasks of upward evolution. According to the Vedic parable, the Ribhus ascend to the house ...
... That consciousness is brought out by the Ribhus from the veiling movement of Nature and a figure of her is fashioned here in us by them. She is, by the action of the powers of the duality, separated from her offspring, the soul in the lower world; the Ribhus restore it to constant companionship with its infinite mother. 5 Another great work of the Ribhus is in the strength of their previous deeds... Immortality. The names of the three Ribhus are, in the order of their birth, Ribhu or Ribhukshan, the skilful Knower or the Shaper in knowledge, Vibhwa or Vibhu, the Pervading, the self-diffusing, and Vaja, the Plenitude. Their names indicate their special nature and function, but they are really a trinity, and therefore, although usually termed the Ribhus, they are also called the Vibhus and the... Twashtri, the Framer of things. The hymn opens with an indication of its objective. It is an affirmation of the power of the Ribhus made for the divine Birth, made by men whose minds have attained to illumination and possess that energy of the Light from which the Ribhus were born. It is made by the breath of the mouth, the life-power in the world. Its object is to confirm in the human soul the entire ...
... action, by the traversing of obstacles, by the speaking of the word, they who were mortal, have laid hands of enjoyment on immortality; Ribhus, children of Sudhanwan, saw with the sun for eye and were joined wholly to his thoughts in the year of Time. (5) The Ribhus have measured out like a field and have shaped as if with a sharp-cutting instrument the one cup that is carried on the paths. Hymned... powers who give not the nectar wine. (8) The Ribhus pressed into shape the Cow of Light out of her skin and joined the Mother with the child. O children of Sudhanwan, in your desire of perfect works you made our aged Father and Mother young again. (9) Increase us by the Vajas, lords of the plenty, in the winning of plenty; O Indra with the Ribhus, tear for us from its hiding place our rich felicity... 111 (1) The Ribhus who do all their works by knowledge have carved by knowledge the fair-moving chariot of Indra, shaped his two bright horses of strong rich substance. And they have made for the Father and the Mother their youthful age and for the child of the Ray his mother to be always at his side. (2) Carve for our sacrifice a birth in which shall be the works of the Ribhus, carve light in ...
... of Atri. In each of these Mandalas the Suktas addressed to Agni are first collected together and followed by those of which Indra is the deity; the invocations of other gods, Brihaspati, Surya, the Ribhus, Usha etc. close the Mandala. A whole book, the ninth, is given to a single god, Soma. The first, eighth and tenth Mandalas are collections of Suktas by various Rishis, but the hymns of each seer are... supposed that man by the right use of their mental action in the inner sacrifice to the gods can convert them into their true or divine nature, the mortal can Page 66 become immortal. Thus the Ribhus, who were at first human beings or represented human faculties, became divine and immortal powers by perfection in the work, sukṛtyayā, svapasyayā . It is a continual self-offering of the human to ...
... parts of action and prepare our mental, vital and physical being for an easy and victorious ascension. Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape... conscious, is active. We create for ourselves by the sacrifice and by the word shining seers, heroes to fight for us, children of our works. The Rishis and the Gods find for us our luminous herds; the Ribhus fashion by the mind the chariots of the gods and their horses and their shining weapons. Our life is a horse that neighing and galloping bears us onward and upward; its forces are swift-hoofed steeds ...
... parts of action and prepare our mental, vital and physical being for an easy and victorious ascension. Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape... conscious, is active. We create for ourselves by the sacrifice and by the word shining seers, heroes to fight for us, children of our works. The Rishis and the Gods find for us our luminous herds; the Ribhus fashion by the mind the chariots of the gods and their horses and their shining weapons. Our life is a horse that neighing and galloping bears us onward and upward; its forces are swift-hooved steeds ...
... towards the enjoyment rich in offerings that makes through to the goal. Page 327 Commentary The hymns of the Rig Veda addressed to the two shining Twins, like those addressed to the Ribhus, are full of symbolic expressions and unintelligible without a firm clue to their symbolism. The three leading features of these hymns to the Ashwins are the praise of their chariot, their horses and... difficult in the Veda itself to distinguish between these brilliant and happy Twins or to discover what each severally represents. We have no such indication as is given us in the case of the three Ribhus. But perhaps the Greek names of these two Dioskouroi, Divo napātā , sons of Heaven, contain a clue. Kastor, the name of the elder, seems to be Kashtri, the Shining One; Poludeukes 2 may possibly ...
... volitions symbolized in the Veda by the Horse, ashwa. Attainment of perfection in works has been noted as a condition for the attainment of immortality, such as that found in the hymns related to Ribhus. The Veda celebrates Knowledge as illumination attained by meditation in which activities of thought, understanding and intellect are so concentrated on the highest source of knowledge that supramental... practice of yoga; (2) This shastra is illustrated in the examples of hundreds of Rishis, — not only those who have composed the hymns of the Veda, but also those forefathers like Angirasas, Ribhus and others whose yogic achievements have been variously described; Page 64 (3) This shastra is not only a record of the subjective experiences of the composers or others, but owing to ...
... that breaks out from a hundred iron walls and wrests from the jealous guardians of Felicity, the wine of Soma. And, as in Ribhus, there is confirmation in the Soul of the entire delight of the Beatitude, the thrice seven ecstasies of the divine Life (RV, 1.20). And one invites Ribhus to the human sacrifice to fashion for man the things of immortality even as they fashioned them for themselves (RV, IV ...
... proceed with such a considerable undertaking". 22 Although many of the hymns are addressed to gods other than Agni - that is to say, Indra, Surya, Mitra, Varuna, Savitri, Soma, Brihaspati, the Ribhus, Usha, the Aswins, the Maruts, the Vishvedevas, Ila, Saraswati, Mahi, and so on - yet Agni is somehow the dominant deity in the Rig Veda. In the various Mandalas, the Suktas addressed to him are placed... heaven; and thou art made manifest by the rays of the Sun; and thou encirclest the Night upon either side; and thou becomes the lord of Love (Mitra) by the law of thy actions, O God. The Ribhus are the "artisans of Immortality", Vishnu is the all-pervading godhead, Soma is Lord of delight and also the divine food. As for the conquest of the Panis or the Dasyus by the Aryans, "it is clear ...
... is expressed by Medhatithi Kanwa (I.20.7) as the thrice seven ecstasies of the Beatitude, ratnāni triḥ sāptāni , or more literally, the ecstasies in their three series of seven, each of which the Ribhus bring out in their separate and complete expression, ekam ekaṁ suśastibhiḥ . × Cittim acittiṁ cinavad ...
... double form, 1 the divine Angirases, ṛṣayo divyāḥ , who symbolise and preside over certain psychological powers and workings like the gods, and the human fathers, pitaro manuṣyāḥ , who like the Ribhus, also described as human beings or at least human powers that Page 187 have conquered immortality by the work, have attained the goal and are invoked to assist a later mortal race in the ...
... [unless] it is ramshackle or broken down, which cannot be the Rishi's meaning. For the construction of a chariot with the mind for the tool of the worker, cf Rigveda I.20, Medhatithi's hymn to the Ribhus, the heavenly artificers, य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी .. तक्ष्न्नासत्याम्यां परिज्मानं सुखं रथं, "who fashioned, by the mind, yoked to speech, for Indra his yoke of steeds, and fashioned for ...
... birth and growth in us of all the gods, the children of Aditi, the All-Gods ( Viśve Devāḥ ) and especially of the four great luminous Kings, Varuna, Mitra, Bhaga, Aryaman. Indra and the Maruts and the Ribhus, Vayu, Agni, Soma and the Ashwins are indeed the principal agents; Vishnu, Rudra, Brahmanaspati, the future mighty Triad, preside over the indispensable conditions,—for the one paces out the vast framework ...
... Theosophic. Sept. 13 Sortilege—इहोप यात शवसो नपातः सौधन्वना ॠभवो माप भूत । अस्मिन्हि वः सवने रत्नधेयं गमन्तविन्द्रमनु वो मदासः ।। An exact application to the circumstances of the Yoga. The Ribhus are the gods of formation who proceed from the divine Tapas (शवसो नपातः) and use it to form thought, action & condition. This formative process is now the course of the Yoga (अस्मिन्हि वः सवने) and ...
... to the frequent naming of the God-Aryans as "Kings". Mitra-Varuṇa, Agni, Brihaspati, Soma, Indra (e.g., 1,22,11; 1,98,1; 2,30,9; 8,98,7; 6,19,10) - all have their kingship hailed. In one place the Ribhus are addressed: "Rejoice you with the Maruts, and with Indra, with the Kings, Gods!" (4,34,11), where, as Griffith notes, 390 "Kings" stands for "the other Gods, or the Gods in general". Now ...
... Rigvedic/Vedic, 208-10, 230, 255, 299-300, 308, 309, 313-14, 352, 369-71, 395-99, 412 Saka, 314-17 Renfrew, Colin, 185, 254, 255, 257, 259, 260, 262, 263, 276, 337 Rgveda, see Rigveda Ribhus, 360 rice, 236-8, 241, 242, 271, 279-80 Rigveda/Rgveda Saṁhitā (RS), 156, 163-5, 173, 175-6, 179, 192-6, 206-8, 211, 213-14, 233-8, 240, 242-3, 245-6, 251, 253-66, 269, 271-2, 276-7 ...
... Yoga, individual liberation or salvation was regarded as a means towards a great cosmic victory, the eventual conquest of heaven and earth by the super conscient Truth and Bliss, and Angirasa Rishis, Ribhus and others who had achieved the victory in the past have been seen in the Vedic yoga as conscious helpers of their yet battling posterity. The Principal Upanishads give us without veil the plenitude ...
... house of Atri. In each of these Mandalas the sūtra addressed to Agni are first collected together, followed by those of which Indra is the deity; the invocations of other Gods, Brihaspati, Sūrya, the Ribhus, Ushā, etc., close the Mandalas. The whole book, the ninth, is given to a single God, Soma. The first, eighth and tenth Mandalas are collections of Sūtra by various Rishis, but. the hymns of each seer ...
... to wards a great cosmic victory, the eventual conquest of heaven and earth by the Superconscient Truth and Bliss, and those who achieved the victory in the past, such as the Angirasa Rishis and the Ribhus, continue to be conscious Page 19 helpers of their yet battling posterity. This note seems to be missing in the later Upanishads, but the earlier Upanishads are quite explicit in their ...
... its raptures, it attains to immortality. The path to the truth and immortality has been built by the fathers, pitarah, and they, too, like the gods, help us in our journey. There are Ribhus, those ancient human beings, who had attained to the condition of godhead by power of knowledge and perfection in their works and they are invited to participate in our human journey to fashion for ...
... Human consciousness can take infinite pains, go through the infinite details of execution, through countless repetitions and mazes: patience and perseverance are the very badge and blazon of the tribe. Ribhus, the artisans of immortality – children of Mahasaraswati – were originally men, men who. have laboured into godhood. Human nature knows to wait, wait infinitely, as it has all the eternity before it ...
... category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in Aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinity – Brahma, Vishnu and Shiva – with lndra as the fourth member forms a parallel system embodying a similar conception. Another tradition gives the ...
... Hymns to Agni, 455-57; language of the Veda, 456; who is Agni, 456; a god elect, eclectic, unique, 457; 'Apri' hymns, 457; Varuna, Mitra, Indra, Vayu, 457; Usha, Aswins, 458; Savitri, Ribhus, Vishnu, Soma, 458; Veda Unveiled, 459,473,490 Seetaraman, M. V, 672 Sen, Indra, 760 Sen, Keshub Chunder, 16, 185 Sen, Kshitish Chandra, 244 Sen, Sushil, 305 ...
... Suktas 100 – 107 were translated under the heading “Hymns to Indra”, Suktas 108 – 9 under the heading “Hymns to Indra-Agni” and Page 725 Suktas 110 – 11 under the heading “Hymns to the Ribhus”. There is no separate heading in the manuscript for Suktas 105 – 7, addressed to the Vishwadevas. Sukta 123.1 – 6 . Rishi: Kakshivan Dairgatamasa. Circa 1913. Heading in the manuscript: “Hymn ...
... obvious or the traditional identifications, Indra, the Maruts, the triple Agni, Surya, Usha, but we find that Mitra was identified with the Day, Varuna with the Night, Aryaman and Bhaga with the Sun, the Ribhus with its rays. We have here the seeds of that naturalistic theory of the Veda to which European learning has given so wide an extension. The old Indian scholars did not use the same freedom or the ...
... ground for confidence; for it is obvious that Varuna is not merely a Vedic Uranus or Neptune, but a god with great and important moral functions; Mitra and Bhaga have the same psychological aspect; the Ribhus who form things by the mind and build up immortality by works can with difficulty be crushed into the Procrustean measure of a naturalistic mythology. Still by imputing a chaotic confusion of ideas ...
... It is however, powerfully active & there is knowledge, though not jyotirmaya knowledge. 5) Gita —Commentary on the Gita to be written Karma Life Divine II—Veda. Nirukta & Hymns to the Ribhus, the latter commenced today, the former yesterday. Lipi. 6) Tapas —ie it will continue, in answer to a doubt in the mind. 7) telepathy. the telepathy of the trikaldrishti This is working ...
... indeed realised in the Saguna Brahman, but not in the Ishwara (Lilamaya). The fusion of Indra into the Agni-Vayu-Aryaman (containing already Mitra-Varuna-Surya-Bhaga-Aswins-Brihaspati-Twashtri-Maruts-Ribhus) seems to have been effected. The female energies have already been resumed in the Mahakali bhava. Only shadows now remain of the separate bhavas, shadows that are about to be absorbed. Page ...
... cult. The hymns were written round this institution and were understood by the vulgar as ritual chants in praise of the Nature-gods, Indra, Agni, Surya Savitri, Varuna, Mitra and Bhaga, the Aswins, Ribhus, Page 677 Maruts, Rudra, Vishnu, Saraswati, with the object of provoking by the sacrifice the gifts of the gods,—cows, horses, gold and other forms of wealth of a pastoral people, victory ...
... Hans, 315 -Atom .& Cosmos, 315n Relativity, 141 Renaissance, 21, 52, 130, 145, 149, 152, 163, 206-8, 211, 329 Renan, Emest, 91, 94 -Qp'est-ce qu'une nation?, 94n Ribhus; 271 Richelieu, 90 Riemann, 325 Romains, Jules, 69, 360 -Vie Unanime, 360 Romanticism, 212 Romantic Revival, the, 207, 212 Rome, 16, 25, 72 ...
... performs the yoga of sacrifice for the attainment of immortality and immortal bliss of imperishable life. It was this Yoga that was exemplified in the Veda in the experiences and realizations of the Ribhus. The individual is the Son of the Father, the Supreme Lord, of whom Vishwamitra speaks in Rigveda; 57 many other hymns also speak of that son. The individual is conceived in the Veda in the image ...
... the nature of immortality that we find in the Veda and the Upanishads. The immortality to which Parāshara refers in Rig Veda, 127 as also in several other statements, including those relating to Ribhus, the artisans of immortality, 128 can be termed in the language of the Gita as a status of śādharmya mukti. In the sāyujya mukti, there is the abolition of the soul's personal being by the absorption ...
... declares that there has to come about the eventual conquest of heaven and earth by the superconscient Truth and Bliss, and when we study the accounts of the victories such as those of Angirasa Rishis and Ribhus, we find that those who had achieved the victory in the past are the conscious helpers of their yet battling posterity. The Upanishads have provided to humanity with great clarity, plenitude and noble ...
... 200 Pythagoras, 180 RACINE, 210 Raghus, the, 214 Rakshasas, 46 Rama, 58 Ramakrishna, 116, 128, 141, 160, 243, 247,383 Raphael, 210 Ravana, 58 Ravel, 427 Red Sea, 324 Ribhus, the, 208 Rome, 199,421 Rudra, 160, 163, 208 Russell, Bertrand, 56 Russo-Japanese War, 213 SAHARA,324 St. Augustine, 73 St. Francis of Assisi, 243 St. (}enevieve, 199 ...
... category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in Aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinity —Brahma, Vishnu and Shiva—with Indra as the fourth member forms a parallel system embodying a similar conception. Another tradition gives the ...
... 55. 3 Ibid., p. 84. 4 Ibid., p. 50. 5 Ibid., p. 54. 6 Ibid., p. 61. 7 Ibid., p. 371. 8 Ibid., p. 82. Page 309 "O Fire, thou art the craftsman Ribhu, near to us and to be worshipped with obeisance of surrender" (II.1.10). 1 "A skilled craftsman, a god knowing all the manifestations of knowledge, he forms the beautiful and desirable ...
... from the violence of the adversary. त्वमग्न ऋभुराके नमस्तस्त्वं वाजस्य क्षुमतो राय ईशिषे । त्वं वि भास्यनु दक्षि दावने त्वं विशिक्षुरसि यज्ञमातनिः ॥१०॥ 10) O Fire, thou art the craftsman Ribhu, near to us and to be worshipped with obeisance of surrender; thou hast mastery over the store of the plenitude and the riches. All thy wide shining of light and onward burning is for the gift of the ...
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