Ṛtus as Pitṛs | Festivals as Obeisance – Part 1 - The Hindu New Year

In the cosmology of Bhārata, time is not merely a linear progression but a sacred rhythm, a divine cycle that repeats and renews itself. At the heart of this cosmic rhythm are the Ṛtus — the six seasons — which are not only temporal markers but revered as Pitṛs, the progenitors of life and order. This conception, rooted in the Brahmāṇḍa Purāṇa, presents a profound worldview where the seasons themselves are ancestors, and all beings — animate and inanimate — are their offspring.

Ṛtus as Pitṛs: Seasons as Ancestors

According to the Brahmāṇḍa Purāṇa, when Brahmā created the six Ṛtus (each spanning two months), he named them Pitṛs, declaring that all life would be their children. In this tradition, Hindus welcome the New Year by paying homage to these seasonal forebears through regional festivals and rituals aligned with the cycles of nature.

Each Ṛtu brings with it Ārtavas — seasonal changes, including the biological rhythms that facilitate regeneration and reproduction. These cyclical changes are seen as manifestations of Pitṛtva, the generative essence of the ancestors. Thus, the Ṛtus are not mere backdrops to life; they are the very cause and condition for its continuation.

In the 10th Maṇḍala of the Ṛg Veda, in the Puruṣa Sūkta, there is a further elucidation of this. From the cosmic sacrifice of the Puruṣa arose butter and curds — a transformation that mirrors how the seasons alter the landscape, bringing life into motion. In this cosmology, the milk-to-curd transformation is a symbol of the dynamic shifts which nature undergoes to foster life.

Accordingly, the Ārtavas are considered our fathers, while the Ṛtus are our grandfathers. And above them, the Samvatsara, the full year, is venerated as the great-grandfather, identified with Prajāpati Brahmā himself.

Ṛta: The Eternal Law of the Seasons

The Ṛtus derive their name from Ṛta — the cosmic law that governs order, rhythm, and truth. As eternal principles, the Ṛtus have existed across all Manvantaras (cosmic cycles) and will continue to guide time through their unchanging patterns.

The Ṛg Veda beautifully captures this conception of time as a chariot drawn by the Sun across the sky. In hymn 1.164.2, it describes:

They yoke the seven (six Ṛtus and an intercalary month) to the one-wheeled chariot (year); one horse (the Sun), named seven, draws it; the three-axled wheel (the day with its three junctures) is unceasing.

In verse 1.164.48, the metaphor deepens:

The wheel has twelve fellies (months); the wheel is one (year); it has three axles (the three pairs of seasons); within it are 360 spokes (days) — fixed and yet moving.

This vision of time affirms its divine design — eternal, cyclical, and intricately interconnected with celestial and earthly rhythms.

Rasa Ṛtu – The Essence of Spring

The months of March and April — Madhu and Mādhava (Caitra and Vaiśākha) — mark the onset of Vasanta, the spring season. These are the ‘sweet’ months, thus named in Saṃskṛta, as they are rich in fragrance, color, and vitality, often associated with Rasa, or essence, juice, sap.

According to the Śiva Purāṇa, Padma Purāṇa, Brahma Purāṇa and Harivaṃśha Purāṇa, Madhu and Mādhava were the two sons (out of ten) of the third manu, Uttama Manu.

The Viṣṇu Purāṇa names the Spring months as Madhu and Mādhava, too.

Spring, in the Puruṣa Sūkta, is the ghṛta (clarified butter) of the cosmic yajña (sacrifice), with Summer as the fuel and Autumn as the oblation. In other words, Spring is that sacred medium through which the cosmos is sustained and reborn.

Ādityas and the Cosmic Order

Each month of the Hindu calendar is presided over by one of the twelve Ādityas, the solar deities.

Caitra is overseen by Dhātā, the giver of health and wealth.

Mādhava/Vaiśākha is ruled by Āryamā, considered the chief among the Pitṛs. Āryamā is also revered as an aspect of Lord Viṣṇu and associated with the Kūrma Avatāra. He is said to be the brother of Vāmana, as both are born of Devī Aditī.

In many regions, the New Year begins with the Sun’s entry into Meṣa Rāśi (Aries) during Vaiśākha month—known as Meṣa Saṅkrānti—marking the commencement of the solar sidereal year. Tamil, Malayalam, Assamese, and North Indian traditions align with this astronomical transition.

Sangam literature, such as Neṭunalvāṭai by Nakkīrar and Silappadikāram, attests to the antiquity of this calendrical understanding, affirming the cyclical passage of time through the 12 Rāśis (zodiac signs), beginning with Meṣa/Citirai.

It should be noted that, as per their regional calendars, the Telugu, Marathi, and Kashmiri New Year, known as Ugadi, Gudi Padwa, and Navreh respectively, are celebrated just two weeks before, at the start of the first month of Spring - Caitra, with the commencement of Navarātri that month.

New Year Rituals: Honoring the Pitṛs

Despite regional diversity, a common thread in Hindu New Year celebrations is the act of honoring ancestors. For example - in Puthandu (Tamil Nadu), Vishu (Kerala), Navreh (Kashmir), and Baisakhi (North India), rituals symbolizing creation and renewal are performed.

A ceremonial tray filled with fruits, ornaments, currency, the pañcāṅga (Hindu almanac), flowers, and a mirror is arranged the night before. In the morning, the lamp is lit, and elders read the pañcāṅga, reaffirming the presence and guidance of the Pitṛs.

In Kerala’s Thirunelli temple, on Vishu, devotees gather to perform bali (ancestral offerings) at a sacred rock, continuing this ancient tradition of seasonal homage.

In Kashmir, Navreh celebrates Devī Śārikā of Hari Parbat. According to the Nīlamata Purāṇa, also known as the Kashmiri Mahātmya, it was on this day that the Saptaṛṣis requested Her, a form of Pārvatī Devī, to rescue them from a demon. Thereafter, our progenitors - the very Saptaṛṣis themselves - were saved by the Devī and through Her grace, we exist today.

The Kashmiri Hindus calendar is even named in honor of the divine Saptaṛṣis, as it is known as the Saptaṛṣi Samvat.

In Gudi Padwa, there is a special ritual of elders gifting younger ones and the latter seeking the elders blessings.

We see the same during Ugādi, during the Panchanga Sravanam where the new year’s Hindu calendar is read out by a priest or elder in the family.

Bwisagu and Rongal Bihu: Tribal Echoes of Cosmic Memory

The Bodos of Assam begin Bwisagu, their New Year, with Manasi or Manasini Bwisagu, dedicated to Pitṛs and ancestral spirits. This celebration extends over seven days, honoring animals, plants, and the elements, reflecting the vision of universal connectedness found in the Puruṣa Sūkta.

In Rongali Bihu, the Manu or Manuh Bihu day is marked by offerings to elders and ancestral spirits. Ceremonial Gamusa cloths are presented to the elders, signifying continuity, gratitude, and reverence.

An Unbroken Tradition Rooted in Cosmic Harmony

From Vaidika Sūktas to Sangam verses, from Paurāṇika stories to tribal observances, from Mārgīya to Desīya traditions, the thread is clear: time is sacred, and our ancestors, the Ṛtus, are alive in every cycle. The Hindu New Year is not merely a celebration; it is a reaffirmation of our place in a cosmos sustained by eternal laws.

Through our rituals, offerings, and remembrance, we do not just mark time - we become participants in the ongoing yajña of creation.

References

1. Rig Veda (translation and commentary) by H. H. Wilson
2. Brahmanda Purana by G.V. Tagare
3. Shiva Purana by J.L. Shastri
4. Brahma Purana by G.P. Bhatt
5. Harivamsha Purana by M.N. Dutt
6. Padma Purana by N.A. Deshpande
7. Vishnu Purana by McComas Taylor
8. Neṭunalvāṭai
9. Tolkāppiyam
10. Silappadikāram
11. Nīlamata Purāṇa