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

180 THE ARCTIC HOME IN THE VEDAS. interpreted by Western scholars to mean 'human generations or tribes,' the real meaning of these passages has become obscure and unintelligible. Thus in VIII, 46, 12, we have "All (sacrificers), with ladles lifted, invoke that mighty Indra for mānuṣhā yugā"; and the meaning evidently is that Soma libations were offered to Indra during the period of human ages. But taking mānuṣhā yugā to denote 'human tribes,' Griffith translates "All races of mankind invoke &c.," a ren- dering, which, though intelligible, does not convey the spirit of the original. Similarly, Agni is said to shine during 'human ages' in VII, 9, 4. But there too the meaning 'human tribes' is unnecessarily foisted upon the phrase. The most striking illustration of the impropriety of interpreting yuga to mean 'a generation' is, however, furnished by Ṛig. II, 2, 2. Here Agni is said to shine for mānuṣhā yugā and kṣhapāḥ. Now kṣhapāḥ means 'nights' and the most natural interpre- tation would be to take mānuṣhā yugā and kṣhapāḥ as allied ex- pressions denoting a period of time. The verse will then mean:— "O Agni! thou shinest during human ages and nights." It is necessary to mention 'nights,' because though mānuṣhā yugā is a period of sunshine, including a long day and a succession of ordinary days and nights, yet the long or the continuous night which followed mānuṣhā yugā could not have been in- cluded in the latter phrase. Therefore, when the whole period of the solar year was intended, a compound expression like "mānuṣhā yugā and the continuous nights" was necessary, and that is the meaning of the phrase in II, 2, 2. But Prof. Oldenberg, * following Max Muller, translates as follows, "O Agni! thou shinest on human tribes, on continuous nights." Here, in the first place, it is difficult to understand what 'shining on human tribes' means; and secondly if kṣhapāḥ means continuous

• See S. B. E. Series Vol. XLVI, pp. 193, 195.

MONTHS AND SEASONS. 181 nights', it could mean nothing except 'the long continuous night,' and if so, why not take mânushâ yugâ to represent the period of the solar year, which remains after the long night is excluded from it ? As observed by me before, Prof. Max Muller has correctly translated kṣhapaḥ by 'continuous nights,' but has missed the true meaning of the expression mânushâ yugâ in this place. A similar mistake has been committed with respect to IV, 16, 19, where the expression is kṣhapaḥ madema śaradas cha pûrvîḥ. Here, in spite of the accent, Max Muller takes kṣhapaḥ as accusative and so does Sâyaṇa. But Sâyaṇa correctly inter- prets the expression as 'May we rejoice for many autumns (seasons) and nights.' 'Seasons and nights' is a compound phrase, and the particle cha becomes unmeaning if we split it up and take nights (kṣhapaḥ) with one verb, and seasons (śaradaḥ) with another. Of course so long as the Arctic theory was unknown the phrase 'seasons and nights' or 'mânushâ yugâ and nights' was unintelligible, inasmuch as nights were included in the seasons or the yugas. But Prof. Max Muller has himself suggested the solution of the difficulty by interpreting kṣhapaḥ as 'continuous nights' in II. 2, 2; and adopting this rendering, we can, with greater propriety, take seasons and nights together, as indicated by the particle cha, and understand the expression to mean a complete solar year including the long night. The addition of kṣhapaḥ to mânushâ yugâ, therefore, further supports the conclusion that the phrase indicated a period of sunshine as stated above. There are many other passages in translating which unnecessary confusion or obscurity has been caused by taking mânushâ yugâ to mean human tribes; but a discussion of these is not relevant to the subject in hand. An independent corroboration of the conclusion we have drawn from the legends of the Dashagvas and Dirghatamas

182 THE ARCTIC HOME IN THE VEDAS. is furnished by the number of seasons mentioned in certain Vedic texts. A period of sunshine of ten months followed by a long night of two months can well be described as five seasons of two months each, followed by the sinking of the sun into the waters below the horizon; and as a matter of fact we find the year so described in I, 164, 12, a verse, which occurs also in the Atharva Veda (IX, 9, 12,) with a slight variation and in the Prashnopaniṣhad I, 11. It may be literally translated as follows:—"The five-footed (pañcha-pâdam) Father of twelve forms, they say, is full of watery vapours (purîshiṇam) in the farther half (pare ardhe) of the heaven. These others again say (that) He the far-seeing (vichakshaṇam) is placed on the six- spoked (shaḍ are) and seven-wheeled (car), in the nearer (upare, scil. ardhe) half of the heaven."* The adjective 'far-seeing' is made to qualify 'seven-wheeled' instead of 'He' in the Atharva Veda, vichakshaṇe being in the locative case; while Shaṅkarâchârya in his commentary on the Prashnopaniṣhpad splits upare into two words u and pare, taking u as an expletive. But these readings do not materially alter the meaning of the verse. The context everywhere clearly indicates that the year-god of twelve months (âkṛiti, X, 85, 5) is here described. The previous verse in the hymn (Ṛig. I, 164) mentions "The twelve-spoked wheel, in which 720 sons of Agni are established," a clear reference to a year of twelve months with 720 days and nights. There is, therefore,

• Ṛig. I., 164, 12, — पंचपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम्। अथेमे अन्य उपरे विचक्षणं सप्तचक्रे षळर आहुरर्पितम्॥ For विचक्षणम् A. V. (IX, 9 12,) reads विचक्षणे; while Shaṅkarâchârya in his gloss on Prashnopaniṣhad takes उ and परे as two different words. Shaṅkarâchârya's explanation of परे अर्धे is also noteworthy. He trans- lates it by तृतीयास्यां दिवि, 'in the third heaven,' the seat of the third step of Vishṇu, meaning that the five-footed year-god is then hidden in the remotest part of the heaven.

MONTHS AND SEASONS. 183 no doubt that the passage contains the description of the year, and the two halves of the verse, which are introduced by the phrases 'they say' and 'others say,' give us two opinions about the nature of the year-god of twelve forms. Let us now see what these opinions are. Some say that the year-god is five- footed (pañcha-pâdam), that is, divided into five seasons; and the others say that he has a six-spoked car, or six seasons. It is clear from this that the number of seasons was held to be five by some and six by others in early days. Why should there be this difference of opinion? The Aitareya Brâhmaṇa I, 1, (and the Taittirîya Saṁhitâ I, 6, 2, 3) explains that the two seasons of Hemanta and Shishira together made a joint season, thereby reducing the number of seasons from six to five. But this explanation seems to be an afterthought, for in the Shata- patha Brâhmaṇa, XIII, 6, 1, 10, Varshâ and Sharad are com- pounded for this purpose instead of Hemanta and Shishira. This shews that in the days of the Taittirîya Saṁhitâ and the Brâh- maṇas it was not definitely known or settled which two seasons out of six should be compounded to reduce the number to five; but as five seasons were sometimes mentioned in the Vedas, some explanation was felt to be necessary to account for the smaller number, and such explanation was devised by taking together any two consecutive seasons out of six and regard- ing them as one joint season of four months. But the ex- planation is too vague to be true; and we cannot believe that the system of compounding any two seasons according to one's choice was ever followed in practice. We must, therefore, give up the explanation as unsatisfactory, and see if the verse from the Ṛig-Veda, quoted above, enables us to find out a better explanation of the fact that the seasons were once held to be five. Now the first half of this verse describes the five-footed father as full of watery vapours in the farther part of heaven, while the year of six-spoked car is said to

184 THE ARCTIC HOME IN THE VEDAS. be far-seeing. In short, purīshiṇam (full of, or dwelling in, waters) in the first line appears to be a counterpart of vichakshaṇam (far-seeing) in the second line. This is made clear by the verses which follow. Thus the 13th verse in the hymn speaks of " the five-spoked wheel " as remaining entire and unbroken though ancient ; and the next or the 14th verse says that " the unwast- ing wheel with its felly revolves ; the ten draw (it) yoked over the expanse. The sun's eye goes covered with rajas (aerial vapour) ; all worlds are dependent on him."* Comparing this with the 11th verse first quoted, it may be easily seen that purīshiṇam (full of watery vapours) and rajasā āvṛitam (covered with rajas) are almost synonymous phrases, and the only in- ference we can draw from them is that the five-footed year- god or the sun went to dwell in watery vapours i. e., became invisible, or covered with darkness (rajas), for some time in the farther part of the heaven. The expression that " The ten, yoked, draw his carriage," (also cf. Ṛig. IX, 63, 9) further shows that the five seasons were not made by combining any two consecutive seasons out of six as explained in the Brâh- maṇas (for in that case the number of horses could not be called ten), but that a real year of five seasons or ten months was here intended. When the number of seasons became increased to six, the year-god ceased to be purīshin (full of waters), and became vichakshaṇam or far-see- ing. We have seen that the sun, as represented by Dîrgha- tamas, grew old in the tenth month, and riding on aerial waters went into the ocean. The same idea is expressed in the present verse which describes two different views about the nature of the year, one of five, and the other of six sea- sons, and contrasts their leading features with each other.

• Ṛig. I, 164, 13 & 14,—पञ्चारे चक्रे परिवर्तमाने तस्मिञ्छा तस्थुर्भुवनानि विश्वा । तस्य नाक्षस्तप्यते भूरिभारः सनादेव न शीर्यते सनाभिः ॥ सनेमि चक्र- मजरं वि वावृत उत्तानायां दश युक्ता वहन्ति । सूर्यस्य चक्षू रजसैत्यावृतं तस्मि- न्नार्पिता भुवनानि विश्वा ॥

MONTHS AND SEASONS. 185 Thus pare ardhe is contrasted with upare ardhe in the second line, pañcha-pādam (compare pañchāre in the next verse, i.e., Ṛig-Veda I, 164, 13) with ṣhaḍ-are, and purīshiṇam with vichaksh- nam. In short, the verse under consideration describes the year either (1) as five-footed, and lying in waters in the farther part of heaven, or (2) as mounted on a six-spoked car and far-seeing in the nearer part of the heaven. These two descriptions cannot evidently apply to seasons in one and the same place, and the artifice of combining two consecutive seasons cannot be accepted as a solution of the question. Five seasons and ten months, followed by the watery residence of the sun or dark nights, is what is precisely described in the first half of this passage (I, 164, 12), and, from what has been said hitherto, it will be easily seen that it is the Arctic year of ten months that is here described. The verse, and especially the contrast between purīshiṇam and vichakshaṇam, does not appear to have attracted the attention it deserves. But in the light of the Arctic theory the description is now as intelligible as any. The Vedic bards have here preserved for us the memory of a year of five seasons or ten months, although their year had long been changed into one of twelve months. The explanation given in the Brâhmaṇas are all so many post facto devices to account for the mention of five seasons in the Ṛig-Veda, and I do not think we are bound to accept them when the fact of five seasons can be better ac- counted for. I have remarked before that in searching for evidence of ancient traditions we must expect to find later traditions associated with them, and Ṛig. I, 164, 12, dis- cussed above, is a good illustration of this remark. The first line of the verse, though it speaks of five seasons, des- cribes the year as twelve-formed; while the second line, which deals with a year of six seasons or twelve months, speaks of it as 'seven-wheeled,' that is, made up of seven months or seven suns, or seven rays of the sun. This may

186 THE ARCTIC HOME IN THE VEDAS. appear rather inconsistent at the first sight; but the history of words in any language will show that old expressions are preserved in the language long after they have ceased to denote the ideas primarily expressed by them. Thus we now use coins for exchange, yet the word ‘pecuniary,’ which is derived from pecus = cattle, is still retained in the language; and similarly, we still speak of the rising of the sun, though we now know that it is not the lumi- nary that rises, but the earth, by rotating round its axis, makes the sun visible to us. Very much in the same way and by the same process, expressions like saptâshva (seven- horsed) or sapta-chakra (seven-wheeled), as applied to the year or the sun, must have become recognised and esta- blished as current phrases in the language before the hymns assumed their present form, and the Vedic bards could not have discarded them even when they knew that they were not applicable to the state of things before them. On the contrary, as we find in the Brâhmaņas, every artifice, that ingenuity could suggest, was tried to make these old phrases harmonise with the state of things then in vogue, and from the religious or the sacrificial point of view it was quite necessary to do so. But when we have to examine the question from a historical stand-point, it is our duty to separate the relics of the older period from facts or in- cidents of the later period with which the former are some- times inevitably mixed up; and if we analyse the verse in question (I, 164, 12) in this way we shall clearly see in it the traces of a year of ten months and five seasons. The same principle is also applicable in other cases, as, for in- stance, when we find the Navagvas mentioned together with the seven vipras in VI, 22, 2. The bards, who gave us the present version of the hymns, knew of the older or primeval state of things only by traditions, and it is no wonder if these traditions are occasionally mixed up with later events.

MONTHS AND SEASONS. 187 On the contrary the preservation of so many traditions of the primeval home is itself a wonder, and it is this fact, which invests the oldest Veda with such peculiar importance from the religious as well as the historical point of view. To sum up: there are clear traditions preserved in the Ṛig-Veda, which show that the year once consisted of seven months or seven suns, as in the legend of Aditi's sons, or that there were ten months of the year as in the legend of the Dashagvas or Dîrghatamas; and these cannot be accounted for except on the Arctic theory. These ten months formed the sacrificial session of the primeval sacrificers of the Aryan race; and the period was denominated as mânuṣhâ yugâ, or human ages, an expression much misunderstood by Western scholars. The sun went below the horizon in the tenth of these yugas, and Indra fought with Vala in the period of darkness which followed, and, at the end of the year, again brought back the sun "dwelling in darkness" during the period. The whole year of twelve months was thus made up of "mânuṣhâ yugâ and continuous nights," and, in spite of the fact that the Vedic bards lived later on in places where the sun was above the horizon for twelve months, the expression "mânuṣhâ yugâ and kṣhapaḥ (nights)" is still found in the Ṛig-Veda. It is true that the evidence discussed in this chapter is mostly le- gendary; but that does not lessen its importance in any way, for it will be seen later on that some of these traditions are Indo-European in character. The tradition that the year was regarded by some to have been made up only of five seasons, or that only ten horses were yoked to the chariot of the sun, is again in full accord with the meaning of these legends; and it will be shown in the next chapter that in the Vedic litera- ture there are express statements about a sacrificial session of ten months, which are quite independent of these traditions, and which, therefore, independently prove and strengthen the conclusions deduced from the legends discussed in this chapter.

CHAPTER VIII. THE COWS' WALK. The Pravargya ceremony—Symbolises the revival of the yearly sacrifice—Milk representing seed heated in Gharma or Mahâvîra- —Mantras used on the occasion of pouring milk into it —The two creating the five, and the ten of Vivasvat—Indicate the death of the year after five seasons or ten months—The tradi- tion about the sun falling beyond the sky—Annual Sattras— Their type, the Gavâm-ayanam or the Cows' walk—Lasted for 10 or 12 months according to the Aitareya Brâhmaṇa —Two passages from the Taittirîya Samhitâ describing the Gavâm-ayanam—Mention 10 months' duration of the Sattra, but give no reason except that it was an ancient practice —Plainly indicates an ancient sacrificial year of ten months —Comparison with the old Roman year of ten months or 304 days—How the rest of 360 days were disposed of by the Romans not yet known—They represented a long period of darkness according to the legend of the Dashagvas—Thus lead- ing to the Arctic theory—Prof. Max Muller on the threefold nature of cows in the Vedas—Cows as animals, rain and dawns or days in the Ṛig-Veda—Ten months' Cows' walk thus means the ten months' duration of ordinary days and nights—350 oxen of Helios—Implies a night of ten days—The stealing of Apollon's oxen by Hermes—Cows stolen by Vritra in the Vedas —Represent the stealing of day-cows thereby causing the long night—Further sacrificial evidence from the Vedas—Classifi- cation of the Soma-sacrifices—Difference between Ekâha and Ahîna—A hundred nightly sacrifices—Annual Sattras like the Gavâm-ayanam—Model outline or scheme of ceremonies therein—Other modifications of the same—All at present based upon a civil year--But lasted for ten months in ancient times--Night-sacrifices now included amongst day-sacrifices —The reason why the former extend only over 100 nights is yet unexplained--Appropriately accounted for on the Arctic theory—Soma juice extracted at night in the Atirâtra, or the trans nocturnal sacrifice even now--The analogy applied to other night-sacrifices—Râtri Sattras were the sacrifices of the long night in ancient times—Their object--Soma libations exclusively offered to Indra to help him in his fight against

THE COWS' WALK. 189 Vala—Shata-râtra represented the maximum duration of the long night—Corroborated by Aditi's legend of seven months' sunshine —Explains why Indra was called 'Shata-kratu in the Purânas— The epithet misunderstood by Western scholars—Similarity between Soma and Ashvamedha sacrifices—The epithet Shata- kratu, unlike other epithets, never paraphrased in the Vedas —Implies that it was peculiar or proper to Indra—Dr. Haug's view that kratu means a sacrifice in the Vedas—Hundred forts or puraḥ (cities) of Vritra—Explained as hundred seats of dark- ness or nights—Legend of Tishtrya's fight with Apaosha in the Avesta—Only a reproduction of Indra's fight with Vritra—Tish- trya's fight described as lasting from one to a hundred nights in the Avesta—Forms an independent corroboration of hundred nightly Soma sacrifices—The phrase sato-karahe found in the Avesta—The meaning and nature of Ati-râtra discussed—Means a trans-nocturnal Soma sacrifice at either end of the long night —Production of the cycle of day and night therefrom—Hence a fitting introduction to the annual Sattras—Marked the close of the long night and the beginning of the period of sunshine— Sattra, Ati-râtra, night-sacrifices and Ati-râtra again thus formed the yearly round of sacrifices in ancient times—Clearly indicate the existence of a long darkness of 100 nights in the ancient year —Ancient sacrificial system thus corresponded with the ancient year—Adaptation of both to the new home effected by the Brâhmaṇas, like Numa's reform in the old Roman Calendar— The importance of the results of sacrificial evidence. THE legend of the Dashagvas, who completed their sa- crifices during ten months, is not the only relic of the an- cient year preserved in the sacrificial literature. The Pra- vargya ceremony, which is described in the Aitareya Brâh- maṇa, (I, 18-22), furnishes us with another instance, where a reference to the old year seems to be clearly indicated. Dr. Haug, in his translation of the Aitareya Brâhmaṇa, has fully described this ceremony in a note to I, 18. It lasts for three days and precedes the animal and the Soma sacrifice, as no one is allowed to take part in the Soma feast without having undergone this ceremony. The whole ceremony symbolises the

190 THE ARCTIC HOME IN THE VEDAS. revival of the sun or the sacrificial ceremony (yajña), which, for the time being, is preserved as seed in order that it may grow again in due time (Ait. Br. I, 18). Thus one of the chief implements used in the ceremony is a peculiar earthen pot called Gharma or Mahâvîra. Placing it on the Vedic altar the Adhvaryu makes a circle of clay called khara, because it is made of earth brought on the back of a donkey to the sacrificial ground. He places the pot on the circle and heats it so as to make it quite hot (gharma). It is then lifted by means of two shaphas (two wooden pieces), and then milking a cow, the milk is poured into the heated pot and mixed with the milk of a goat whose kid is dead. After this has been done, the contents of the Mahvâvira are thrown into the Âhavanîya fire. But all the contents of the pot are not thus thrown away, for the Hotṛi is described as eating the remainder of the contents of the Gharma, which are said to be full of honey, full of sap, full of food and quite hot. The Aitareya Brâhmaṇa (I, 22) gives us a rational of this ceremony as follows, "The milk in the vessel is the seed. This seed (in the shape of milk) is poured in Agni (fire) as the womb of the gods for production, for Agni is the womb of the gods." This explanation proves the symbolic nature of the ceremony, and shows that the sun, the sacrifice or the year is thus preserved as seed for some time, and then revived at the proper season. The Mantra or the verse, which is reci- ted on the occasion of pouring the milk into the Mahâvîra, is taken from the Ṛig-Veda VIII, 72 (61), 8, and it is very likely that the verse was selected not simply on account of mere verbal correspondence. The hymn, where this verse occurs, is rather obscure. But the verse itself, as well as the two preceding verses (VIII, 72 (61), 6–7–8), present no verbal diffi- culty and may be translated as follows:— "6. And now that mighty and great chariot of his with horses, (as well as) the line of his chariot, is seen."

THE COWS' WALK 191 "7. The seven milk the one, and the two create the five, on the ocean's loud-sounding bank." "8. With the ten of Vivasvat, Indra, by his three-fold hammer, caused the heaven's bucket to drop down."* Here, first of all, we are told that his (sun's) chariot, the great chariot with horses, has become visible, evidently mean- ing that the dawn has made its appearance on the horizon. Then the seven, probably the seven Hotṛis, or seven rivers, are said to milk this dawn and produce the two. This milking is a familiar process in the Ṛig-Veda, and in one place the cows of the morning are said to be milked from darkness (I, 33, 10). The two evidently mean day and night, and as soon as they are milked, they give rise to the five seasons. The day and the night are said to be the two mothers of Sûrya in III, 55, 6, and here they are the mothers of the five seasons. What becomes after the expiry of the seasons is described in the eighth verse. It says that with the ten of Vivasvat, or with the lapse of ten months, Indra with his three-fold hammer shook down the heavenly jar. This means that the three storing places of the aerial waters (VII, 101, 4) were all emptied into the ocean at this time, and along with it the sun also went to the lower world, for sunlight is described to be three-fold in VII, 101, 2, and Sâyaṇa there quotes the Taittirîya Saṁhitâ (II, 1, 2, 5), which says that the sun has three lights, the morning light being the Vasanta, the mid-day the Grîshma, and the evening the Sharad. The verse, therefore, obviously refers to the three-fold courses of waters in the heaven and the three-fold light of the sun; and all this is said to come to an end with the ten of Vivasvat. The sun and the sacrifice are then preserved as seed to be re-generated some time after,—a process symbolised in the Pravargya ceremony. The

• Ṛig. VIII, 72, 6-8,—उतो न्वस्य यन्महदश्वावद्योजनं बृहत् । दामा रथस्य ददृशे ॥ दुहन्ति सप्तैकामुप द्वा पञ्च सृजतः । तीर्थे सिन्धोरधिस्वरे आ दशभिर्विवस्वत इंद्रः कोशमचुच्यवीत् । खेदां त्रिवृता दिवः ॥

192 THE ARCTIC HOME IN THE VEDAS. idea of the sun dropping from heaven is very common in the sacrificial literature. Thus in the Aitareya Brâhmaṇa (IV, 18) we read, "The gods, being afraid of his (sun's) falling beyond them being turned upside down, supported him by placing above him the highest worlds";* and the same idea is met with in the Tâṇḍya Brâhmaṇa (IV, 5, 9-11). The words "falling beyond" (parâchas atipâtât) are very important, inasmuch as they show that the sun dropped into regions that were on the yonder side. One of the Ashvin's protege is also called Chyavâna, which word Prof. Max Muller derives from chyu to drop. The Ashvins are said to have restored him to youth, which, being divested of its legendary form, means the rehabilitation of the sun that had dropped into the nether world. The Pravargya ceremony, which preserves the seed of the sacrifice, is, therefore, only one phase of the story of the dropping sun in the sacrificial literature, and the verses employed in this ceremony, if interpreted in the spirit of that ceremony, appear, as stated above, to indicate an older year of five seasons and ten months. But the Mantras used in the Pravargya ceremony are not so explicit as one might expect such kind of evidence to be. Therefore, instead of attempting to give more evidence of the same kind,—and there are many such facts in the Vedic sacri- ficial literature,—I proceed to give the direct statements about the duration of the annual Sattras from the well-known Vedic works. These statements have nothing of the legendary cha- racter about them, and are, therefore, absolutely certain and reliable. It has been stated before that the institution of sacrifice is an old one, and found amongst both the Asia- tic and the European branches of the Aryan-race. It was, in fact, the main ritual of the religion of these people, and naturally enough every detail concerning the sacrifices was

• Ait. Brâh. VI, 18—तस्य पराचोऽतिपाताद्विभ्यतस्तं परजैः स्वर्गैर्लोकैः परस्तात्प्रत्यस्तम्भ्नुवन् । Also cf. Tâṇḍya Brâh, IV, 5, 9-11.

THE COWS' WALK. 193 closely watched, or accurately determined by the priests, who had the charge of these ceremonies. It is true that in giving reasons for the prevalence of a particular practice, these priests some- times indulged in speculation; but the details of the sacrifice were facts that were settled in strict accordance with custom and tradition, whatever explanations might be given in regard to their origin. But sometimes the facts were found to be so stubborn as to defy any explanation, and the priests had to content themselves with barely recording the practice, and adding that "such is the practice from times immemorial." It is with such evidence that we have now to deal in investigating the duration of the annual Sattras in ancient times. There are many annual Sattras like Âdityânâm-ayanam, Aṅgirasâm-ayanam, Gavâm-ayanam, &c. mentioned in the Brâh- maṇas and the Shrauta Sûtras; and, as observed by Dr. Haug, they seem to have been originally established in imitation of the sun's yearly course. They are the oldest of the Vedic sacrifices, and their duration and other details have been all very minutely and carefully noted down in the sacrificial works. All these annual Sattras are not, however, essentially different from each other, being so many different varieties or modifications, according to circumstances, of a common model or type, and the Gavâm- ayanam is said to be this type, (vide, com. on Âshv. S. S. 11, 7, 1). Thus in the Aitareya Brâhmaṇa (IV, 17) we are told that "They hold the Gavâm-ayanam, that is, the sacrificial session called 'the Cows' walk.' The cows are the Âdityas (gods of the months). By holding the session called the Cows' walk they also hold the Âdi- tyânâm-ayanam (the walk of the Âdityas)."* If we, therefore, ascer- tain the duration of the Gavâm-ayanam, the same rule would apply to all other annual Sattras, and we need not examine the latter separately. This Gavâm-ayanam, or the Cows' walk, is fully

• See Dr. Haug's Ait. Brâh. Vol. II, p. 287. The original is as follows,—गवामयनेन यंति। गावो वा आदित्या आदित्यानामेव तदयनेन यंति.

194 THE ARCTIC HOME IN THE VEDAS. described in three places. Once in the Aitareya Brâhmaṇa and twice in the Taittirîya Saṁhitâ. We begin with the Aitareya Brahmaṇa (IV, 17), which describes the origin and duration of the Sattra as follows:— "The cows, being desirous of obtaining hoofs and horns, held (once) a sacrificial session. In the tenth month (of their sacrifice) they obtained hoofs and horns. They said, 'We have obtained fulfilment of that wish for which we underwent the initiation into the sacrificial rites. Let us rise (the sacrifice being finished).' Those, that arose, are these, who have horns. Of those, who, however, sat (continued the session) saying, 'Let us finish the year,' the horns went off on account of their distrust. It is they, who are hornless (tûparâḥ). They (continu- ing their sacrificial session) produced vigour (ûrjam). Thence- after (having been sacrificing for twelve months and) having secured all the seasons, they rose (again) at the end. For they had produced the vigour (to reproduce horns, hoofs, &c. when decaying). Thus the cows made themselves beloved by all (the whole world), and are beautified (decorated) by all."* Here it is distinctly mentioned that the cows first obtained the fulfilment of their desire in ten months, and a number of them left off sacrificing further. Those, that remained and sacrificed for two months more, are called 'distrust- ful,' and they had to suffer for their distrust by forfeiting the horns they had obtained. It is, therefore, clear, that this yearly Sattra, which in the Saṁhitâs and Brâhmaṇas is a Sattra of twelve months in imitation of the sun's yearly

• See Dr. Haug's Ait. Brâh. Trans. Vol. II, p. 287. The passage is as follows,—गावो वै सत्रमासत । शफ़ाँ शृंगाणि सिषासत्यस्तासां दशमे मासि शफ़ाः शृंगाण्यजायंत । ता अब्रुवन् यस्मै कामायादीक्षामह्यापाम तमुत्ति- ष्ठामेति । ता या उदतिष्ठंस्ता एता शृंगिण्योऽथ याः समापयिष्यामः संवत्सरमि- त्यासत तासामश्रद्धया शृंगाणि प्रावर्तंत । ता एतास्तूपरा ऊर्जं त्वसुन्वंस्तस्मादु ताः सर्वानृतून्प्राप्न्वोत्तरावुत्तिष्ठंस्तूर्जं ह्यसुन्वन् सर्वस्य वै गावः प्रेमाणं सर्वस्य चारुतां गताः । सर्वस्य प्रेमाणं सर्वस्य चारुतां गच्छति य एवं वेद ।

THE COWS' WALK. 195 course, was once completed in ten months. Why should it be so? Why was a Sattra, which is annual in its very nature and which now lasts for twelve months, once completed in ten months? How did the sacrificers obtain all the religious me- rit of a twelve months' sacrifice by sacrificing for ten months only? These are very important questions; but the Aitareya Brâhmaṇa neither raises them, nor gives us any clue to their solution. If we, however, go back to the Taittirîya Saṁhitâ, the oldest and most authoritative work on the sacrificial cere- monies, we find the questions distinctly raised. The Saṁhitâ expressly states that the Gavâm-ayanam can be completed in ten or twelve months, according to the choice of the sacrificer; but it plainly acknowledges its inability to assign any reason how a Sattra of twelve months could be completed in ten, ex- cept the fact that "it is an old practice sanctioned by imme- morial usage." These passages are very important for our purpose, and I give below a close translation of each. The first occurs in the Taittirîya Saṁhitâ (VII, 5, 1, 1-2)*, and may be rendered as follows :— "The cows held this sacrificial session, desiring that 'be- ing hornless let horns grow unto us.' Their session lasted (for) ten months. Then when the horns grew (up), they rose saying, 'We have gained.' But those, whose (horns) were not grown, they rose after completing the year, saying 'We have gained.' Those, that had their horns grown, and those that had not, both rose saying 'We have gained.' Cows' session is thus the year (year session). Those, who know this, reach the year and prosper verily. Therefore, the hornless (cow) moves

• Taitt. Saṁ. VII, 5, 1, 1–2,—गावो वा एतत् सत्रमासताशृंगाः सतीः शृंगाणि नो जायंता इति कामेन । तासां दश मासा निषणा आसन्नथ शृं गाण्य- जायंत ता उदतिष्ठन्नरात्स्मेत्यथ यासां नाजायंत ताः संवत्सरमाप्त्वाोदतिष्ठन्नरा- त्स्मेति । यासां चाजायंत यासां च न ता उभयीरुदतिष्ठन्नरात्स्मेति । गोसत्रं वै संवत्सरो य एवं विद्वाँसः संवत्सरमुपयंत्यृध्नुवंत्येव तस्मात्तूपरा वार्षिकी मासौ षंर्त्वा चरति सत्राभिजितं ह्यस्यै तस्मात्संवत्सरसदो यत्किंच गृहे क्रियते तदाप्त- मवरुद्धमभिजितं क्रियते ।

196 THE ARCTIC HOME IN THE VEDAS. (grazes) pleased during the two rainy months. This is what the Sattra has achieved for her. Therefore, whatever is done in the house of one performing the yearly Sattra is successful- ly, timely and properly done." This account slightly differs from that given in the Aita- reya Brâhmaṇa. In the Saṁhitâ the cows, whose session last- ed for twelve months, are said to be still hornless; but instead of getting vigour (ûrjam), they are said to have obtained as a reward for their additional sitting, the pleasure of comfortable grazing in the two rainy months, during which, as the com- mentator observes, the horned cows find their horns an impe- diment to graze freely in the field, where new grass has grown up. But the statement regarding the duration of the Sattra, viz., that it lasted for ten or twelve months, is the same both in the Saṁhitâ and in the Brâhmaṇa. The Saṁhitâ again takes up the question in the next Anuvâka (VII, 5, 2, 1-2)*, and further describes the cows' session as follows:— "The cows held this sacrificial session, being hornless (and) desiring to obtain horns. Their session lasted (for) ten months; then when the horns grew (up), they said, 'We have gained, let us rise, we have obtained the desire for which we sat (commenced the session).' Half, or as many, of them as said, 'We shall certainly sit for the two twelfth (two last) months, and rise after completing the year,' (some) of them had horns in the twelfth month by trust, (while) by distrust those that (are seen) hornless (remained so). Both, that is, those who got horns, and those who obtained vigour (ûrjam), thus * Taitt. Sam. VII, 5, 2, 1-2.—गावो वा एतत् सत्रमासताशृं˙गाः सतीः शृंगाणि सिषासंतीस्तासां दश मासा निषण्णा आसन्नथ शृंगाण्यजायंत ता अ- ब्रुवन्नरात्स्मोत्तिष्ठामान्न तं काममरुत्स्महि येन कामेन न्यषदामेति तासामु त्वा अ- ब्रुवन्नर्धा वा यावतीर्वाऽस्सामहा एवेमौ द्वादशौ मासौ संवत्सरं संपाद्योत्तिष्ठामेति तासां द्वादशे मासि शृंगाणि प्रावर्तन्त श्रद्धया वाऽश्रद्धया वा ता इमा वास्तूपरा उभय्यो वाव ता आर्ध्नुवन् याश्च शृंगान्यसुन्वन् • याश्चोर्जमवावृंधतर्ध्नोति दशसु मासूत्तिष्ठन्नृध्नोति द्वादशसु य एवं वेद पदेन खलु वा एते यंति विन्दति खलु वै पदेन यन्तङ्गा एतदृद्धमयनं तस्मादेतत्तद्रोत्सनि ।

THE COWS' WALK. 197 attained their object. One, who knows this, prospers, whether rising (from the sacrifice) in the tenth month or in the twelfth. They indeed go by the path (padena); he going by the path indeed attains (the end). This is that successful ayanam (session). Therefore, it is go-sani (beneficial to the cows).” This passage, in its first part, repeats the story given in the previous Anuvâka of the Saṁhitâ and in the Aitareya Brâh- maṇa with slight variations. But the latter part contains two important statements : firstly that whether we complete the sacrifice within ten months or twelve months, the religious me- rit or fruit obtained is the same in either case, for both are said to prosper equally ; and secondly, this is said to be the case because it is the ‘path,’ or as Sâyaṇa explains, “ an immemorial custom.” The Saṁhitâ is, in fact, silent as to the reason why an annual Sattra, which ought to, and as a matter of fact does, now last for twelve months, could be completed in ten months; and this reticence is very remarkable, considering how the Saṁhitâ sometimes indulges in speculations about the origin of sacrificial rites. Any how we have two facts clearly established, (1) that at the time of the Taittirîya Saṁhitâ the Gavâm-aya- nam, the type of all annual Sattras, could be completed in ten months ; and (2) that no reason was known at the time, as to why a Sattra of twelve months could be thus finished in ten, except that it was ‘an immemorial custom.’ The Tâṇḍya Brâhmaṇa, IV, 1, has a similar discussion about Gavâm-aya- nam, and clearly recognises its two-fold character so far as its duration is concerned. Sâyaṇa and Bhaṭṭ-Bhâskara, in their commentaries on the Taittirîya Saṁhitâ, cannot, there- fore, be said to have invented any new theory of their own as regards the double duration of this annual Sattra. We shall discuss later on what is denoted by “ cows ” in the above passages. At present we are concerned with the duration of the Sattra ; and if we compare the above matter-of-fact state- ments in the Saṁhitâ about the double duration of the annual

198 THE ARCTIC HOME IN THE VEDAS. Sattra with the legend of the Dashagvas sacrificing for ten months, the conclusion, that in ancient times the ancestors of the Vedic Aryas completed their annual sacrificial session in ten months, becomes irresistible. This duration of the Sattra must have been changed and all such Sattras made to last for twelve months, when the Vedic people came to live in regions where such an annual session was impossible. But conserva- tism in such matters is so strong that the old practice must have outlived the change in the calendar, and it had to be re- cognised as an alternative period of duration for this Sattra in the Samhitâs. The Taittirîya Samhitâ has thus to record the alternative period, stating that it is an ancient practice, and I think it settles the question, so far as the duration of these Sattras in ancient times is concerned. Whatever reasons we may assign for it, it is beyond all doubt that the oldest annual Sattras lasted only for ten months. But the Taittirîya Samhitâ is not alone in being thus unable to assign any reason for this relic of the ancient calen- dar, or the duration of the annual Sattra. We still designate the twelfth month of the European solar year as December, which word etymologically denotes the tenth month, (Latin decem, Sans. dashan, ten; and ber Sans. vâra, time or period), and we all know that Numa added two months to the ancient Roman year and made it of twelve months. Plutarch, in his life of Numa, records another version of the story, viz., that Numa, according to some, did not add the two months, but sim- ply transferred them from the end to the beginning of the year. But the names of the months clearly show that this could not have been the case, for the enumeration of the months by words indicating their order, as the fifth or Quintilis (old name for July), the sixth or Sixtilis, (old name for August), the seventh or September and so on the rest in their order, cannot, after it is once begun, be regarded to have abruptly stopped at December, allowing only the last two months to be differently named.

THE COWS' WALK. 199 Plutarch has, therefore, rightly observed that "we have a proof in the name of the last (month) that the Roman year contained, at first, ten months only, and not twelve."* But if there was any doubt on the point, it is now removed by the analogy of the Gavâm-ayanam and the legends of the Dashagvas and Dîrghata- mas. Macrobius (Saturnal. Lib. I. Chap. 12) confirms the story of Numa's adding, and not simply transposing, two months to the ancient year of ten months. What the Avesta has to say on this subject we shall see later on where traditions about the ancient year amongst the other Aryan races will also be consi- dered. Suffice it to say for the present that, according to tra- dition, the ancient Roman year consisted only of ten months, and like the duration of the Gavâm-ayanam, it was subsequently changed into a year of twelve months ; and yet, so far as I know, no reason has yet been discovered, why the Roman year in ancient times was considered to be shorter by two months. On the contrary, the tendency is either to explain away the tradi- tion some how as inconvenient, or to ignore it altogether as incredible. But so long as the word December is before us, and we know how it is derived, the tradition cannot be so lightly set side. The Encyclopædia Britanica (s. v. calendar) records the ancient tradition that the oldest Roman year of Romu- lus was of ten months of 304 days, and observes "it is not known how the remaining days were disposed of." If, with all the resour- ces of modern science at our command, we have not yet been able to ascertain why the oldest Roman year was of ten months only, and how the remaining days were disposed of, we need not be surprised if the Taittirîya Saṁhitâ refrained from spe- culating on the point and contented itself with stating that such was the 'path' or the old custom or practice handed down from generation to generation from times immemorial.

• See Plutarch's Lives, translated into English by the Rev. John and William Langhorne (Ward, Lock & Co.), p. 54, f.