Orion Chapter 1 & 2

  

The ORION

Or research onto

The Antiquity of the Vedas

Chapters I and II

Introduction

Sacrifices alias the year

The author introduces the subject and highlights the need to ascertain the age of the Vedas. European oriental scholars, in their treatises on the subject, have used their methods and their interpretation of texts to determine the age/ antiquity of the Vedas.

Tilak highlights the defects in adopting the Literary/ Linguist methods used by Max Muller, Dr Haug and Professor Wilson. These scholars have divided the Vedic literature into 4 periods, namely Chhandas, Mantra, Brahmana and Sutras. These scholars assign a duration of 100/200/500/1000 years to each period, thus arriving at an estimated antiquity ranging from 1200 to 2400 BCE. Other European orientalists have placed the age around 2000 BCE based on their interpretation of Aitreya Brahman, Vedang Jyotish, Vedic and other Puranic texts.

 Mr Dhruva, who also submitted a similar essay to the 9th  oriental congress, in 1892, mentions the Vedic periods should be placed according to the Geological strata/periods.

Tilak explains the confusion caused by the absence of any definite statement on any astronomical event. However, there are some stray references to astronomical facts in Vedic literature, regarding the character of a year and time cycle. Some later astronomical works, explain the concept of the Year and different dates of commencement of the Year in India. Such confusion forced Oriental scholars to consider astronomical methods inaccurate. Prof Weber, in particular, considers that any research on the age by the astronomical method will not be possible.

However, Mr Tilak assures that ample evidence is available, both direct and indirect, in the earliest Samhita's and that age can be determined with reference to Indian literature on geographical and historical grounds along with astronomical references in them. Several Indian astronomers like KS Godbole, KL Chatre, and SB Dixit, and a few others have succeeded correctly in interpreting the texts. It appears that European scholars did not refer to any texts available in vernacular languages.

He lays the importance of gathering maximum information on stray references in Vedic works, traditions and practices recorded in the old sacrificial literature available in India. He presumes that there must have been a calendar of sorts to regulate and perform sacrifices at appropriate periodic intervals. In doing so the rishis/priests performed the dual role of sacrificers and timekeepers. The sacrifices must be performed on a particular day of the year. (In Rome the care of the calendar was considered a religious function, and it had been from earliest times placed in the hands of pontiffs).

The yearly sacrifices are the very beginning of the primitive calendar. He gives out that some methods were adopted in old Vedic days to know, what is Savan/civil day, Lunar months and solar year, and a method to intercalate days and months. They could adjust the lunar with the solar year. However, Prof Weber and Dr Schrader were not convinced that the primitive Vedic people/ Aryan civilisation could perform such calculations.

He lays importance on the main point, regarding the commencement of the year. He considers the correlation with yearly sacrifices, seasons, Solstices and Equinoxes. He further explains the significance of Uttarayan, Dakshinayan, Devayana and Pitriyana. He shows how incorrect interpretation of Sanskrit words in Puranic texts leads to incorrect conclusions. He states that when people come across new ideas they try to name them in old words.

He explains as to what should be the correct definition of the day of Devas and how Bhaskaracharya misinterpreted it. He discusses the onset of different seasons with respect to the celestial events, like Solstices and Equinoxes and how they are related to the year. He argues on the point of commencement of the year considered by Vedic people. The two-year beginnings were utilised for different purposes.

 Tilak reasons why there are different year beginnings in other parts of India. Even at present-day places on the Southern side of River Narmada begin their year with Vernal Equinox for civil purposes, but all religious ceremonies are performed in Uttarayana, starting with Winter Solstice.

He concludes that the ancient Aryas commenced their year, which was lunisolar and sidereal, with Vernal Equinox, which later changed to Winter solstice. Both dates were kept one for civil and the other for sacrificial purposes