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

APP. TO CHAP. V—THE THIRTY DAWNS. 119
Gods have subdued their enemies; by his powers (he) has
become the slayer of the Asuras.
9. You have made a companion (lit. the after-born) for
me, who was (before) without a companion. Truth-teller (as
thou art), I desire this, that I may have his good will, just as
you do not transgress each the other.
10. The All-knowing has my good will, has got-a hold
(on it), has secured a place (therein). May I have his good will
just as you do not transgress each the other.
11. Five milkings answer to the five dawns; the five
seasons to the five-named cow. The five sky-regions, made by
thus commenced the year, which began with the period of sunshine. he
word eka in Ekâshṭakâ perhaps denotes the first month, the lastdawn
probably falling on the 8th day of the first lunar month of the year.
A companion for me : that is, Indra or the sun, whose birth is
mentioned in the previous verse ; and the poet now prays that his new
friend, the after-born follower or companion, should be favourable to
him. It should be noted that the birth of the sun is described after
the lapse of thirty dawns, during which the poet had no companion.
Truth-teller: Sâyaṇa seems to take satyam vadanti as a vocative plural;
but it is not in strict accordance with grammar. In the pada text, it
is evidently a feminine form of nom. sing., and I have translated accord-
ingly, though not without some difficulty. In Ṛig. III, 61, 2, the
dawn is called sûnṛitâ îrayantî which expresses the same idea.
Just as you do not trangress each the other: compare the Ṛig-Veda
VII, 76, 5, where we are told that the Dawns, though collected in the
same place, do not strive against or quarrel with each other.
10. The All-knowing : Sâyaṇa takes vishva-vedâh to mean the
Dawn; but it obviously refers to the companion (anujâm) mentioned in
the preceding verse. The worshipper asks for a reciprocity of good will.
The All-knowing (Indra) has his good will; let him, he prays, have now
the All-knowing's good will. The adjective vishva-vedâh is applied in
the Ṛig-Veda to Indra or Agni several times, Cf. Ṛig. VI, 47, 12; I, 147, 3.
11. Five milkings: Sâyaṇa refers to Taitt. Brâh. II, 2, 9, 6-9,
where darkness, light, the two twilights, and day are said to be the five
milkings (dohâh) of Prajâpati. The idea seems to be that all the five-
fold groups in the creation proceeded from the five-fold dawn-groups.
Five-named Cow: the earth, according to Sâyaṇa, who says that the
earth has, five different names in the five seasons, e. g. pushpa-vatî