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

72 THE ARCTIC HOME IN THE VEDAS.
and the context in the Parsi scriptures removes all possible
doubts regarding the Polar character of the statement. The
latter part of the second Fargard, wherein this passage occurs,
contains a discourse between Ahura Mazda and Yima.* Ahura
Mazda warns Yima, the first king of men, of the approach of a
dire winter, which is to destroy every living creature by covering
the land with a thick sheet of ice, and advises Yima to build a
Vara, or an enclosure, to preserve the seeds of every kind of
animals and plants. The meeting is said to have taken place in
the Airyana Vaejo, or the Paradise of the Iranians. The Vara,
or the enclosure, advised by Ahura Mazda, is accordingly prepar-
ed, and Yima asked Ahura Mazda, "O Maker of the material world,
thou Holy One! What lights are there to give light in the Vara
which Yima made?" Ahura Mazda answered, "There are
uncreated lights and created lights. There the stars, the moon
and the sun are only once (a year) seen to rise and set, and a year
seems only as a day." I have taken Darmesteter's rendering, but
Spiegel's is substantially the same. This passage is important
from various standpoints. First of all it tells us, that the Airyana
Vaejo, or the original home of the Iranians, was a place which
was rendered uninhabitable by glaciation; and secondly that in
this original home the sun rose and set only once in the year, and
that the year was like a day to the inhabitants of the place. The
bearing of the passage in regard to glaciation will be discussed
later on. For the present, it is enough to point out how completely
it corroborates and ellucidates the statement in the Taittirīya
Brāhmaṇa stated and discussed above. The yearly rising and set-
ting of the sun is possible only at the North Pole, and the mention
of this characteristic leaves no room for doubting that the Vara

• See Sacred Books of the East Series, Vol. IV, pp. 15-31.

THE NIGHT OF THE GODS. 73
and the Airyana Vaejo were both located in the Arctic or
Circum-Polar regions, and that the passage in the Taittirīya
Brâhmaṇa also refers to the Polar year. The fact that the
statement is found both in the Iranian and the Indian literature
further negatives the probability of its being a fabrication from
mathematical calculation. Nor can we suppose that both the
branches of the Aryan race became acquainted with this fact
simply by an effort of unassisted imagination, or that it was a
mere metaphor. The only remaining alternative is to hold, as
Sir Charles Lyell* has remarked, that the tradition was "founded
on the observation of Nature."
It is true, that the statement, or anything similar to it, is
not found in the Ṛig-Veda; but it will be shewn later on that
there are many other passages in the Ṛig-Veda which go to
corroborate this statement in a remarkable way by referring to
other Polar characteristics. I may, however, mention here the
fact that the oldest Vedic year appears to have been divided
only into two portions, the Devayâna and the Pitṛiyâna, which
originally corresponded with the Uttarâyaṇa and the Dakshiṇâ-
yana, or the day and the night of the Gods. The word Devayâna
occurs several times in the Ṛig-Veda Saṁhitâ, and denotes 'the
path of the Gods. Thus in the Ṛig-Veda, I, 72, 7, Agni is said to
be cognizant of the Devayâna road, and in Ṛig. I, 183, 6, and 184, 6,
the poet says, "We have, O Ashvins ! reached the end of dark-
ness; now come to us by the Devayâna road."† In VII, 76, 2,
we again read, "The Devayâna path has become visible to me...
The banner of the Dawn has appeared in the east." Passages like

• See Elements of Geology, 11th Ed., Vol. I, p. 8.
  † Ṛig. I. 183, 6,—अतारिष्म तम॑सस्पारमस्य प्रति वां स्तोमो अश्विनाव-
  धायि । एह यात॑ पथिभिर्देवयानैः ॥ Ṛig. VII, 76, 2,—प्र मे पंथा देवयाना
  अदृश्रन्.....अभूदु केतुरुषसः पुरस्तात् ।

74 THE ARCTIC HOME IN THE VEDAS.
these clearly indicate that the road of the Devayâna commenced
at the rise of the Dawn, or after the end of darkness ; and that it
was the road by which Agni, Ashvins, Uṣhas, Sûrya and other
matutinal deities travelled during their heavenly course. The path
of the Pitṛis, or the Pitṛiyâna, is, on the other hand, described
in X, 18, 1, as the "reverse of Devayâna, or the path of Death."
In the Ṛig-Veda, X, 88, 15, the poet says that he has "heard" only
of "two roads, one of the Devas and the other of the Pitṛis." If
the Devayâna, therefore, commenced with the Dawn, we must
suppose that the Pitṛiyâna commenced with the advent of dark-
ness. Sâyaṇa is, therefore, correct in interpreting V, 77, 2, as
stating that "the evening is not for the Gods (devayâḥ)." Now
if the Devayâna and the Pitṛiyâna were only synonymous with
ordinary day and night, there was obviously no propriety in
stating that these were the only two paths or roads known to
the ancient Ṛishis, and they could not have been described as
consisting of three seasons each, beginning with the spring,
(Shat. Brâ. II, 1, 3, 1-3).* It seems, therefore, very probable
that the Devayâna and the Pitṛiyâna originally represented a
two-fold division of the year, one of continuous light and the
other of continuous darkness as at the North Pole ; and that
though it was not suited to the later home of the Vedic people it
was retained, because it was an established and recognised fact
in the language, like the seven suns, or the seven horses of a
single sun. The evidence in support of this view will be stated in
subsequent chapters. It is sufficient to observe in this place, that if
we interpret the twofold division of the Devayâna and the Pitṛi-
yâna in this way, it fully corroborates the statement in the
Taittirîya Brâhmaṇa that a year was but a day of the Gods. We
may also note in this connection that the expression 'path

• For a full discussion of the subject see Orion, pp. 24-30.

THE NIGHT OF THE GODS. 75
of the Gods' occurs even in the Parsi scriptures. Thus in the
Farvardin Yasht, paras 56, 57, the Fravashis, which correspond
with the Pitṛis in the Vedic literature, are said to have shown
to the sun and the moon "the path made by Mazda, the way
made by the Gods," along which the Fravashis themselves are
described as growing. The sun and the moon are, again, said
to have "stood for a long time in the same place, without
moving forwards through the oppression of the Daevas (Vedic
Asuras, or the demons of darkness)," before the Fravashis
showed 'the path of Mazda,' to these two luminaries.* This
shows that 'the path of Mazda' commenced, like the Devayâna
road, when the sun was set free from the clutches of the demons
of darkness. In other words, it represented the period of the
year when the sun was above the horizon at the place where
the ancestors of the Indo-Iranian lived in ancient days. We
have seen that the Devayâna, or the path of the Gods, is the
way along which Sûrya, Agni and other matutinal deities are
said to travel in the Ṛig-Veda; and the Parsi scriptures supple-
ment this information by telling us that the sun stood still before
the Fravashis showed to him 'the path of Mazda', evidently
meaning that the Devayâna, or 'the path of Mazda', was the
portion of the year when the sun was above the horizon after
being confined for some time by the powers of darkness.
But the correspondence between the Indian and the
Parsi scriptures does not stop here. There is a strong pre-
judice, connected with the Pitṛiyâna, found in the later
Indian literature, and even this has its parallel in the Parsi
scriptures. The Hindus consider it inauspicious for a man
to die during the Pitṛiyâna, and the great Mahâbhârata
warrior, Bhîshma, is said to have waited on his death-bed
until the sun passed through the winter solstice, as the

• See Sacred Books of the East Series, Vol, XXIII, pp. 193-194.

76 THE ARCTIC HOME IN THE VEDAS.
Dakshiṇâyana, which is synonymous with the Pitṛiyâna, was
then understood to mean the time required by the sun to travel
from the summer to the winter solstice.* A number of passages
scattered over the whole Upanishad literature support the same
view, by describing the course of the soul of a man according as
he dies during the Devayâna or the Pitṛiyâna, and exhibiting a
marked preference for the fate of the soul of a man dying
during the path of the Gods, or the Devayâna. All these
passages will be found collected in Shankarâchârya's Bhâṣhya on
Brahma-Sûtras, IV, 2, 18-21, wherein Bâdarâyaṇa,† anxious to
reconcile all these passages with the practical difficulty sure to
be experienced if death during the night of the Gods were held
to be absolutely unmeritorious from a religious point of view, has
recorded his opinion that we must not interpret these texts as
predicating an uncomfortable future life for every man dying
during the Dakshiṇâyana or the night of the Gods. As an alter-
native Bâdarâyaṇa, therefore, adds that these passages may be
taken to refer to the Yogins who desire to attain to a particular
kind of heaven after death. Whatever we may think of this
view, we can, in this attempt of Bâdarâyaṇa, clearly see a
distinct consciousness of the existence of a tradition, which, if it
did not put an absolute ban on death during the night of the
Gods, did, at any rate, clearly disapprove of such occur-
rences from a religious point of view. If the Pitṛiyâna ori-
ginally represented, as stated above, a period of continuous
darkness the tradition can be easily and rationally explain-
ed; for as the Pitṛiyâna then meant an uninterrupted night,
the funeral ceremonies of any ‘one dying during the period

• For the text and discussion thereon, see Orion, p. 39.
  † The Sûtras are,— रश्म्यनुसारी । १८ । निशि नेति चेन्न, संबंधस्य
  यावद्देहभावित्वाद्दर्शयति च । १९ । अतश्चायनेऽपि दक्षिणे । २० । योगिनः प्रति च
  •स्मर्यते स्मार्ते चैते । २१ । See also Orion, pp. 23-25.

THE NIGHT OF THE GODS. 77
were deferred till the break of the dawn at the end of the
Pitṛiyâna, or the commencement of the Devayâna. Even now
death during night is considered inauspicious, and the funeral
generally takes place after daybreak.
The Parsi scriptures are still more explicit. In the Vendi-
dad, Fargards V, 10, and VIII, 4, a question is raised how the
worshipper of Mazda should act, when a death takes place in a
house when the summer has passed and the winter has come;
and Ahura Mazda answers, "In such cases a Kata (ditch) should
be made in every house and there the lifeless body should be
allowed to lie for two nights, or for three nights, or for a month
long, until the birds begin to fly, the plants to grow, the floods
to flow, and the wind to dry up the water from off the earth."
Considering the fact, that the dead body of a worshipper of
Mazda is required to be exposed to the sun before it is consigned
to birds, the only reason for keeping the dead body in the house
for one month seems to be that it was a month of darkness. The
description of birds beginning to fly, and the floods to flow, &c.,
reminds one of the description of the dawn in the Ṛig-Veda, and
it is quite probable that the expressions here denote the same
phenomenon as in the Ṛig-Veda. In fact they indicate a winter
of total darkness during which the corpse is directed to be kept
in the house, to be exposed to the sun on the first breaking of
the dawn after the long night. * It will, however, be more
convenient to discuss these passages, after examining the whole
of the Vedic evidence in favour of the Arctic home. I have
referred to them here to show the complete correspondence
between the Hindu and the Parsi scriptures regarding the day
and the night of the Gods, and their unmistakable Polar charac-
teristics indicating the existence of an early home within the
Arctic circle.

• See infra Chapter IX.

78 THE ARCTIC HOME IN THE VEDAS.
The same traditions are also found in the literature of many
other branches of the Aryan race, besides the Hindus and the
Parsis. For instance, Dr. Warren quotes Greek traditions
similar to those we have discussed above. Regarding the primi-
tive revolution of the sky, Anaximenes, we are told, likened the
motions of the heaven in early days to "the rotating of a man's
hat on his head".* Another Greek writer is quoted to show
that "at first the Pole-star always appeared in the zenith." It
is also stated, on the authority of Anton Krichenbauer, that in
the Iliad and Odyssey two kinds of days are continually referred
to, one of a year's duration, especially when describing the life
and exploits of the Gods, and the other of twenty-four hours.
The night of the Gods has its parallel also in the Norse my-
thology, which mentions "the Twilight of the Gods," denoting
by that phrase the time when the reign of Odin and the Æsir,
or Gods, would come to an end, not forever, but to be again
revived; for we are told that "from the dead sun springs a
daughter more beautiful than her sire, and mankind starts afresh
from the Life-raiser and his bride Life."† If these traditions
and statements are correct, they show that the idea of half-
yearly night and day of the Gods is not only Indo-Iranian, but
Indo-Germanic, and that it must, therefore, have originated in
the original home of the Aryans. Comparative mythology, it
will be shown in a subsequent chapter, fully supports the view
of an original Arctic home of the Aryan races, and there is no-
thing surprising if the traditions about a day and a night of six
months are found not only in the Vedic and the Iranian, but also
in the Greek and the Norse literature. It seems to have been an

• See Paradise Found, 10th Ed., pp. 192 and 200.
  † See Cox's Mythology of the Aryan Nations, p. 41, quoting
  Brown's Religion and Mythology of the Aryans of the North of
  Europe, Arts. 15-17.

THE NIGHT OF THE GODS. 79
idea traditionally inherited by all the branches of the Aryan
race, and, as it is distinctly Polar in character, it is alone
enough to establish the existence of an Arctic home. But
fortunately for us our edifice need not be erected on this
solitary pillar, as there is ample evidence in the Vedic liter-
ature which supports the Arctic theory by satisfying almost
all the Polar and Circum-Polar tests laid down in the last
chapter. The long revolving dawn is another peculiar
characteristic of the North Pole, and we shall see in the next
chapter that the Ṛig-Vedic account of the dawn is intelligible
only if we take it as referring to the Polar dawn.

CHAPTER V.
THE VEDIC DAWNS.
Dawn-hymns the most beautiful in the Rig-Veda—The Deity
fully described, unobscured by personification—First hints about
the long duration of dawn—Recitation of a thousand verses,
, or even the whole Rig-Veda, while the dawn lasts—Three or
five-fold division of the dawn—Both imply a long dawn—The
same inferred from the two words Ushas and Vyushti—Three
Rig-Vedic passages about long dawns, hitherto misunderstood,
discussed—Long interval of several days between the first
appearance of light and sunrise—Expressly mentioned in the
Rig-Veda, VII, 76, 3—Sâyana's explanation artificial and
unsatisfactory—Existence of many dawns before sunrise—
Reason why dawn is addressed in the plural in the Rig-Veda
—The plural address not honorific—Nor denotes dawns of
consecutive days—Proves a team of continuous dawns—The
last view confirmed by the Taittirîya Samhitâ, IV, 3, 11 —
Dawns as 30 sisters—Direct authority from the Taittrîya Brâh-
mana for holding that they were continuous or unseparated—
Sâyana's explanation of 30 dawns examined—Thirty dawns
described as thirty steps of a single dawn—Rotatory motion
of the dawn, like a wheel, directly mentioned in the Rig-Veda
—Their reaching the same appointed place day by day—All
indicate a team of thirty closely-gathered dawns—Results
summed up—Establish the Polar character of the Vedic
dawns—Possible variation in the duration of the Vedic dawn
—The legend of Indra shattering the Dawn's car explained—
Direct passages showing that the dawns so described were the
events of a former age—The Vedic Dawns Polar in character.
The Ṛig-Veda, we have seen, does not contain distinct
references to a day and a night of six months' duration,
though the deficiency is more than made up by parallel
passages from the Iranian scriptures. But in the case of
the dawn, the long continuous dawn with its revolving
splendours, which is the special characteristic of the North

THE VEDIC DAWNS. 81
Pole, there is fortunately no such difficulty. Uṣhas, or the God-
dess of Dawn, is an important and favourite Vedic deity, and is
celebrated in about twenty hymns of the Ṛig-Veda, and mention-
ed more than three hundred times, sometimes in the singular
and sometimes in the plural. These hymns, according to Muir,
are amongst the most beautiful,—if not the most beautiful,—in
the entire collection; and the deity, to which they are addressed,
is considered by Macdonell to be the most graceful creation of
Vedic poetry, there being no more charming figure in the descrip-
tive religious lyrics of any other literature*. In short, Uṣhas, or
the Goddess of Dawn, is described in the Ṛig-Veda hymns with
more than usual fulness, and what is still more important
for our purpose is that the physical character of the deity is not,
in the least, obscured by the description or the personification in
the hymns. Here, therefore, we have a fine opportunity of prov-
ing the validity of our theory, by showing, if possible, that the
oldest description of the dawn is really Polar in character. A
priori it does not look probable that the Vedic poets could have
gone into such raptures over the short-lived dawn of the tropical
or the temperate zone, or that so much anxiety about the
coming dawn should have been evinced, simply because the
Vedic bards had no electric light or candles to use during the
short night of less than 24 hours. But the dawn-hymns have not,
as yet, been examined from this stand-point. It seems to have
been tacitly assumed by all interpreters of the Vedas, Eastern and
Western, that the Uṣhas of the Ṛig-Veda can be no other than
the dawn with which we are familiar in the tropical or the tem-
perate zone. That Yâska and Sâyaṇa thought so is natural enough,
but even the Western scholars have taken the same view, probably

• See Muir's Original Sanskrit Texts, Vol. V. p. 181; and Mac-
  donell's Vedic Mythology, p. 46.
  11

82
THE ARCTIC HOME IN THE VEDAS.
under the influence of the theory that the plateau of Central
Asia was the original home of the Aryan race. Therefore several
expressions in the dawn-hymns, which would have otherwise
suggested the inquiry regarding the physical or the astronomical
character of the Vedic dawn, have been either ignored, or some-
how explained away, by scholars, who could certainly have
thrown more light on the subject, had they not been under the
influence of the assumption mentioned above. It is with passages
like these that we are here chiefly concerned, and we shall pre-
sently see that if these are interpreted in a natural way, they
fully establish the Polar nature of the Vedic dawn.
The first hint, regarding the long duration of the Vedic
dawn, is obtained from the Aitareya Brâhmaṇa, IV, 7. Before
commencing the Gavâm-ayana sacrifice, there is a long recita-
tion of not less than a thousand verses, to be recited by the Hotṛi
priest. This Ashvina-shastra, as it is called, is addressed to Agni,
Uṣhas and Ashvins, which deities rule at the end of the night
and the commencement of the day. It is the longest recitation
to be recited by the Hotṛi, and the time for reciting it is after
midnight, when "the darkness of the night is about to be re-
lieved by the light of the dawn," (Nir. XII, 1; Ashv. Shr. Sûtra,
VI, 5, 8).* The same period of time is referred to also in the
Ṛig-Veda, VII, 67, 2 and 3. The shastra is so long, that the Hotṛi,
who has to recite it, is directed to refresh himself by drinking
beforehand melted butter after sacrificing thrice a little of it, (Ait.
Bṛ. IV, 7; Ashv. Shr. Sûtra, VI, 5, 3). "He ought to eat ghee,"
observes the Aitareya Brâhmaṇa, "before he commences repeat-
ing. Just as in this world a cart or a carriage goes well
if smeared (with oil),† thus his repeating proceeds well if he be

• Nir. XII, 1,—तयोः काल ऊर्ध्वमर्धरात्रात्प्रकाशीभावस्यानुविष्टंभम् ।
  † See Haug's Translation of Ait. Br., p. 270.

THE VEDIC DAWNS. 83
smeared with ghee (by eating it)." It is evident that if such a
recitation has to be finished before the rising of the sun, either
the Hotṛi must commence his task soon after midnight when it
is dark, or the duration of the dawn must then have been
sufficiently long to enable the priest to finish the recitation in
time, after commencing to recite it on the first appearance of
light on the horizon as directed. The first supposition is out of
the question, as it is expressly laid down that the shastra is not to
be recited until the darkness of the night is relieved by light.
So between the first appearance of light and the rise of the sun,
there must have been, in those days, time enough to recite the
long laudatory song of not less than a thousand verses. Nay, in
the Taittirîya Saṁhitâ ( II, 1, 10, 3) we are told that sometimes
the recitation of the shastra, though commenced at the proper
time, ended long before sunrise, and in that case, the Saṁhitâ
requires that a certain animal sacrifice should be performed.
Ashvalâyana directs that in such a case the recitation should
be continued up to sunrise by reciting other hymns (Ashv. S. S.
VI, 5, 8); while Âpastamba, (S. S. XIV, 1 and 2), after mention-
ing the sacrifice referred to in the Taittirîya Saṁhitâ, adds that
all the ten Mandalas of the Ṛig-Veda may be recited, if neces-
sary, in such a case.* It is evident from this that the actual
rising of the sun above the horizon was a phenomenon often de-
layed beyond expectation, in those days; and in several places
in the Taittirîya Saṁhitâ, (II, 1, 2, 4 ),† we are told that

• The Sûtras referred to are as follows:—Ashv. S. S. VI, 5, 8,
  प्रातरनुवाकन्वायेन तस्यैव समाम्नायस्य सहस्रावममोदेतेः शंसेत्। Âpastamba
  XIV, 1 & 2—यस्याश्विने शस्यमाने सूर्यो नाविर्भवति सौर्यं बहुरूपमाल-
  भेत ॥ १ ॥ सर्वा अपि दाशतयीरनुब्रूयात् ॥ २ ॥ The first of these two
  Sûtras is the reproduction of T. S. II, 1, 10, 3.
  † T. S. II, 1, 2, 4,—असावादित्यो न व्यरोचत तस्मै देवाः प्रायश्चित्ति-
  मैच्छन् । Cf. also T. S. II, 1, 4, 1.

84 THE ARCTIC HOME IN THE VEDAS.
the Devas had to perform a prāyaschitta because the sun did not
shine as expected.
Another indication of the long duration of the dawn is
furnished by the Taittirîya Saṁhitâ, VII, 2, 20.* Seven oblations
are here mentioned, one to Uṣhas, one to Vyuṣhṭi, one to Udeshyat,
one to Udyat, one to Udita, one to Suvarga and one to Loka.
Five of these are evidently intended for the dawn in its five
forms. The Tatittirîya Brâhmaṇa (III, 8, 16, 4) explains the
first two, viz., to Uṣhas and Vyuṣhṭi, as referring to dawn and
sunrise, or rather to night and day, for according to the Brâhmaṇa,
“Uṣhas is night, and Vyuṣhṭi is day.”† But even though we may
accept this as correct, and take Uṣhas and Vyuṣhṭi to be the
representatives of night and day, because the former signalises the
end of the night and the latter the beginning of the day, still we
have to account for three oblations, viz., one to the dawn about to
rise (Udeshyat), one to the rising dawn (Udyat), and one to the
dawn that has risen (Uditâ), the first two of which are, according
to the Taittirîya Brâhmaṇa, to be offered before the rising of the
sun. Now the dawn in the tropical zone is so short that the
three-fold distinction between the dawn that is about to rise, the
dawn that is rising, and one that has risen or that is full-blown
(vi-uṣhṭi), is a distinction without a difference. We must, there-
fore, hold that the dawn, which admitted such manifold division
for the practical purpose of sacrifice, was a long dawn.

• T. S. VII, 2, 20,—उषसे स्वाहा व्युष्ट्यै स्वाहोदेष्यते स्वाहोद्यते
  स्वाहोदिताय स्वाहा सुवर्गाय स्वाहा लोकाय स्वाहा ।
  † Tait. Br. III, 8, 16, 4, explains the above passage as follows:—
  उषसे स्वाहा व्युष्ट्यै स्वाहेत्याह । रात्रिर्वा उषाः । अहर्व्युष्टिः । अहोरात्रे एवाव-
  रुन्धे । अथो अहोरात्रयोरेव प्रतितिष्ठति । ता यदुभयीँर्दिवा वा नक्तं वा जुहुयात्
  अहोरात्रे मोहयेत् । उषसे स्वाहा व्युष्ट्यै स्वाहोदेष्यते स्वाहोद्यते स्वाहेत्यनुदिते
  जुहोति । उदिताय स्वाहा सुवर्गाय स्वाहा लोकाय स्वाहेत्युदिते जुहोति ।

THE VEDIC DAWNS. 85
The three-fold division of the dawn does not seem to be
unknown to the poets of the Ṛig-Veda. For, in VIII, 41, 3,
Varuṇa's "dear ones are said to have prospered the three dawns
for him,"* and by the phrase tisraḥ dānuchitrāḥ in I, 174, 7,
'three dew-lighted' dawns appear to be referred to. There are other
passages in the Ṛig-Veda† where the dawn is asked not to delay,
or tarry long, lest it might be scorched like a thief by the sun
( V, 79, 9 ); and in II, 15, 6, the steeds of the dawn are said to
be 'slow' (ajavasaḥ), showing that the people were sometimes
tired to see the dawn lingering long on the horizon. But a still
more remarkable statement is found in I, 113, 13, where the poet
distinctly asserts,‡ "the Goddess Uṣhas dawned continually or
perpetually (shasvat) in former days (purā);" and the adjective
shashvat-tamā ( the most lasting ) is applied to the dawn in I, 118,
11. Again the very existence and use of two such words as uṣhas
and vi-uṣhṭi is, by itself, a proof of the long duration of the dawn;
for, if the dawn was brief, there was no practical necessity of
speaking of the full-blown state (vi+uṣhṭi) of the dawn as has
been done several times in the Ṛig-Veda. The expression, uṣhasaḥ
vi-uṣhṭau, occurs very often in the Ṛig-Veda, and it has been
translated by the phrase, " on the flashing forth of the dawn." But
no one seems to have raised the question why two separate
words, one of which is derived from the other simply by prefixing
the preposition vi, should be used in this connection. Words are
made to denote ideas, and if uṣhas and vi-uṣhṭi were not
required to denote two distinct phenomena, no one, especially

• Ṛig. VIII, 41, 3,—स क्षपः परि षस्वजे...तस्य वेनीरनु व्रतमुष-
  स्तिस्रो अवर्धयन् ।
  † Ṛig. V, 79, 9,—व्युच्छा दुहितर्दिवो मा चिरं तनुथा अपः । नेत्त्वा
  स्तेनं यथा रिपुं तपाति सूरो अर्चिषा ।
  ‡ Ṛig. I, 113, 13,—शश्वत्पुरोषा व्युवास देवी ।

86 THE ARCTIC HOME IN THE VEDAS.
in those early days, would have cared to use a phrase,
which, for all ordinary purposes, was superfluously cumbrous.
But these facts, howsoever suggestive, may not be regarded as
conclusive, and we shall, therefore, now turn to the more ex-
plicit passages in the hymns regarding the duration of the Vedic
dawn.
The first verse I would quote in this connection is Ṛig-Veda
I, 113, 10:—
Kiyâti â yat samayâ bhavâti
yâ vyûṣhur yâsh cha nûnaṁ vyuchhân ।
Anu pûrvâḥ kṛipate vâvashânâ
pradîdhyânâ joṣham anyâbhir eti ॥
The first quarter of the verse is rather difficult. The words
are kiyâti â yat samayâ bhavâti, and Sâyaṇa, whom Wilson follows,
understands samayâ to mean 'near'. Prof. Max Muller translates
samayâ (Gr. Omos, Lat. Simul,) by 'together', 'at once'; while
Roth, Grassmann and Aufrecht take samayâ bhavâti as one ex-
pression meaning 'that which intervenes between the two.'† This
has given rise to three different translations of the verse:—
WILSON, (following Sâyaṇa):--For how long a period is it
that the dawns have arisen? For how long a period will they
rise? Still desirous to bring us light, Uṣhas pursues the functions
of those that have gone before, and, shining brightly, proceeds
with the others (that are to follow).
GRIFFITH, (following Max Muller):--How long a time, and
they shall be together,—Dawns that have shone and Dawns to
shine hereafter? She yearns for former Dawns with eager
longing, and goes forth gladly shining with the others.

• Ṛig. I, 113, 10—कियात्या यत्समया भवाति या व्यूषुर्याश्च नूनं
  व्युच्छान् । अनु पूर्वाः कृपते वावशाना प्रदीध्याना जोषमन्याभिरेति ॥
  † See Petersberg Lexicon, and Grassmann's Worterbuch, s. v.
  Samayâ; and Muir's O. S. Texts, Vol. V., p. 189.

THE VEDIC DAWNS. 87
MUIR, (following Aufrecht) :—How great is the interval
that lies between the Dawns which have arisen, and those which
are yet to rise ? Uṣhas yearns longingly after the former Dawns,
and gladly goes on shining with the others (that are to come).
But in spite of these different renderings, the meaning of the
verse, so far as the question before us is concerned, can be easily
gathered. There are two sets of dawns, one of those that have
past, and the other of those that are yet to shine. If we adopt
Wilson's and Griffith's translations, the meaning is that these
two classes of dawns, taken together, occupy such a long period of
time as to raise the question,—How long they will be together?
In other words, the two classes of dawns, taken together, were
of such a long duration that men began to question as to when
they would terminate, or pass away. If, on the other hand, we
adopt Aufrecht's translation, a long period appears to have interve-
ned between the past and the coming dawns ; or, in other
words, there was a long break or hiatus in the regular sequence
of these dawns. In the first case, the description is only possible
if we suppose that the duration of the dawns was very long,
much longer than what we see in the temperate or the tropical
zone; while in the second, a long interval between the past and
the present dawns must be taken to refer to a long pause, or night,
occurring immediately before the second set of dawns com-
menced their new course,—a phenomenon which is possible
only in the Arctic regions. Thus whichever interpretation
we adopt—a long dawn, or a long night between the two sets of
dawns,—the description is intelligible, only if we take it to
refer to the Polar conditions previously mentioned. The
Vedic passages, discussed hereafter, seem, however, to support
Sâyaṇa's or Max Muller's view. A number of dawns is spoken

88 THE ARCTIC HOME IN THE VEDAS.
of, some past and some yet to come; and the two groups are
said to occupy a very long interval. That seems to be the real
meaning of the verse. But without laying much stress on any
particular meaning for the present, it is enough for our purpose
to show that, even adopting Aufrecht's rendering, we cannot
escape from the necessity of making the description refer to the
Polar conditions. The verse in question is the tenth in the
hymn, and it may be noticed that in the 13th verse of the same
hymn we are told that "in former days, perpetually (shashvat)
did the Goddess Uṣhas shine," clearly indicating that the Dawn,
in early days, lasted for a long time.
The following verse is, however, still more explicit, and
decisive on the point. The seventh Maṇḍala of the Ṛig-Veda
contains a number of dawn-hymns. In one of these (VII, 76), the
poet, after stating in the first two verses that the Dawns have
raised their banner on the horizon with their usual splendour,
expressly tells us, (verse 3), that a period of several days elapsed
between the first appearance of the dawn on the horizon and the
actual rising of the sun that followed it. As the verse* is very
important for our purpose, I give below the Pada text with an
interlineal word for word translation:—
Tâni it ahâni bahulâni âsan
Those verily days many were
yâ prâchînam ud-itâ sûryasya ।
which aforetime on the uprising of the sun
Yataḥ pari jâre-iva â-charantî
from which after towards a lover, like moving on
Ushaḥ dadṛikshe na punaḥ yatî-iva ॥
O Dawn! wast seen not again forsaking (woman), like
I have followed Sâyaṇa in splitting jâra-iva of
Saṁhitâ text into jâre+iva, and not jâraḥ+iva as Shâkala
—* Ṛig. VII, 76, 3,—तानीदहानि बहुलान्यसन् य्रा प्राचीनमुदिता सू-
र्यस्य । यतः परि जार इवाचरत्युषो ददृक्षे न पुनर्यतीव ॥

THE VEDIC DAWNS. 89
has done in the Pada text ; for jāre+iva makes the simile more
appropriate than if we were to compare uṣhas with jāraḥ. Liter-
ally rendered the verse, therefore, means, "Verily, many were
those days, which were aforetime at the uprising of the sun,
and about which, O Dawn ! thou wast seen moving on, as
towards a lover, and not like one (woman) who forsakes." I
take pari with yataḥ, meaning that the dawn goes after the
days. Yataḥ pari, thus construed, means 'after which,' or
'about which.' Sâyaṇa takes pari with dadṛikshe, and Griffith
renders yataḥ by 'since.' But these constructions do not materi-
ally alter the meaning of the second half of the verse, though
taking pari with yataḥ enables us to take the second line as an
adjectival clause, rendering the meaning more plain. In IV,
52, 1, the Dawn is said to shine after her sister (svasuḥ pari),
and pari, with an ablative, does not necessarily denote 'from'
in every case, but is used in various senses, as, for instance, in
III, 5, 10, where the phrase Bhṛigubhyaḥ pari occurs, and is
rendered by Grassmann as equivalent to 'for the sake of Bhṛi-
gus,' while Sâyaṇa paraphrases pari by paritaḥ 'round about.'
In the verse under consideration we can, therefore, take pari
with yataḥ, and understand the expression as meaning 'after,
about or around which (days).' It must also be borne in mind
that there must be an expression to correspond with jāre in the
simile, and this we get only if we construe yataḥ pari in the
way proposed above. If we now analyse the verse it will be
found to be made up of three clauses, one principal and two
adjectival. The principal statement asserts that those days
were many. The demonstrative 'those' (tāni) is then fol-
lowed by two relative clauses, yā prāchīnam &c., and yataḥ
pari &c. The first of these states that the days referred to
in the principal clause were those that 'preceded the rising
of the sun.' But if the days preceded the rising of the sun,

90 THE ARCTIC HOME IN THE VEDAS.
one might think that they were pervaded with darkness. The
poet, therefore, further adds, in the second relative clause,
that though these days were anterior to the rising of the sun,
yet they were such that 'the Dawn was seen to move after or
about them as after a lover, and not like a woman who for-
sakes.' In short, the verse states in unmistakable terms (1)
that many days (bahulâni ahâni) passed between the appearance
of the first morning beams and sunrise, and (2) that these days
were faithfully attended by the Dawn, meaning that the whole
period was one of continuous Dawn which never vanished
during the time. The words as they stand convey no other
meaning but this, and we have now to see how far it is intelli-
gible to us.
To the commentators the verse is a perfect puzzle. Thus
Sâyaṇa does not understand how the word 'days' (ahâni) can
be applied to a period of time anterior to sunrise; for, says he,
"The word day (ahaḥ) is used only to denote such a period
of time as 'is invested with the light of the Dawn.'"* Then,
again, he is obviously at a loss to understand how a number of
days can be said to have elapsed between the first beams of
the dawn and sunrise. These were serious difficulties for
Sâyaṇa, and the only way to get over them was to force an
unnatural sense upon the words, and make them yield some
intelligible meaning. This was no difficult task for Sâyaṇa.
The word ahâni, which means 'days,' was the only stumbling
block in his way, and instead of taking it in the sense in which
it is ordinarily used, without exception, everywhere in the
Ṛig-Veda, he went back to its root-meaning, and interpreted it
as equivalent to 'light' or 'splendour.' Ahan is derived from
the root ah (or philologically dah), 'to burn,' or 'shine,'
and Ahanâ meaning 'dawn' is derived from the same root.

• उषःप्रकाशयुक्तस्यैव कालस्याहःशब्दव्यवहारात ।

THE VEDIC DAWNS. 91
Etymologically ahâni may, therefore, mean splendours ; but the
question is whether it is so used anywhere, and why we should
here give up the ordinary meaning of the word. Sâyaṇa's answer
is given above. It is because the word 'day' (ahan) can, according
to him, be applied only to a period after sunrise and before sun-
set. But this reasoning is not sound, because in the Ṛig-Veda
VI, 9, 1, ahaḥ is applied to the dark as well as to the bright pe-
riod of time, for the verse says, “there is a dark day (ahaḥ) and
a bright day (ahaḥ).” This shows that the Vedic poets were in the
habit of using the word ahaḥ (day) to denote a period of time devoid
of the light of the sun.* Sâyaṇa knew this, and in his commentary
on I, 185, 4, he expressly says that the word ahaḥ may include
night. His real difficulty was different, viz., the impossibility of
supposing that a period of several days could have elapsed between
the first appearance of light and sunrise, and this difficulty seems to
have been experienced even by Western scholars. Thus Prof.
Ludwig materially adopts Sâyaṇa's view and interprets the verse
to mean that the splendours of the dawn were numerous, and that
they appear either before sunrise, or, if prâchînam be differently
interpreted 'in the east' at the rising of the sun. Roth and Grass-
mann seem to interpret prâchînam in the same way. Griffith
translates ahâni by 'mornings' and prâchînam by 'aforetime.' His
rendering of the verse runs thus:—“Great is, in truth, the number
of the mornings, which were aforetime at the sun's uprising; since
thou, O Dawn, hast been beheld repairing as to thy love, as
one no more to leave him.” But Griffith does not explain
* Ṛig. VI. 9, 1,—अहश्च कृष्णमहरर्जुनं च वि वर्तेते रजसी वेद्याभिः
Also cf. T. S. III, 3, 4, 1,—एतद्वा अहो रूपं यद्रात्रिः । Similarly in T. S.
VI, 3, 9, 1, the phrase शमहॊभ्याम् ( 1, 3, 9, 1 ) is thus explained:—
शमहोभ्यामिति निनयत्यहोरात्राभ्यामेव ।