वेदों की प्राचीनता एवं काल-निर्णय / ओरायन (लोकमान्य बाल गंगाधर तिलक - खगोलीय वैदिक शोध)

298 THE ARCTIC HOME IN THE VEDAS. legend of Trita A'ptya--Trita, or the third, represents the third part of the year--The Indo-Germanic origin of the legend-- The Âpas--Their character and nature described--Seven-fold and ten-fold division of things in the Vedic literature-- Various instances of seven-fold and ten-fold division collected --This two-fold division probably due to the seven and ten months' period of sunshine in the Arctic region--The Dâsha- râjna fight--Represents struggle with the ten-fold division of darkness--Brihaspati and his lost wife in the Ṛig-Veda-- The ten non-sacrificing kings and Râvana compared--Mythi- cal element in the Râmâyana probably derived from the Vedic mythology--Hanumân and Vrishâkapi-- Was Râmâyana copied from Homer--Both may have a common source-- Conclusion. THE inadequacy of the Storm theory to explain the legend of Indra and Vṛitra has been fully set forth in the last chapter; and we have seen how a number of points therein, hitherto unintelli- gible, can be explained by the Arctic theory, combined with the true conception of the circulation of aerial waters in the upper and the nether world. We shall now take up the legends that are usually explained on the Vernal theory, and show how, like the Storm theory, it fails to account satisfactorily for the different features of these legends. Such legends are to be found amongst the achievements of the Ashvins, the physicians of the gods. These achievements are summed up, as it were, in certain hymns of the Ṛig-Veda (I, 112; 116; 117; 118), each of which briefly refers to the important exploits of these twin gods. As in the case of Vṛitra, the character of the Ashvins and their exploits are explained by different schools of interpre- ters in different ways. Thus Yâska (Nir. XII, 1) informs us that the two Ashvins are regarded by some as representing Heaven and Earth, by others as Day and Night, or as Sun and Moon; while the Aitihâsikas take them to be two ancient kings, the performers of holy acts. But as before, we propose to examine the legends connected with the Ashvins only according to the naturalistic or the Nairukta school of interpretation. Even in this school there