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