Orion Ch 3 & 4

 Chapter III and IV

Kritikas

Agrahayana

Tilak in the Kritikas chapter tries to show, if the Vedic priests made any correction to calendars due to precession of equinoxes and corresponding shift in the cycle of seasons. He finds out the astronomical references in other puranic texts like Taittiriya Samhita, brahaman, surya siddhant etc. He reasons out the interpretations drawn by Bentley, Colebrooke,, Weber , Biot, Max Muller and others in placing the position of Vernal equinox in Revati ( Nakshatra).

He considers the most logical method, as considered by Vedic priests, is the method of observation. The position of Sun, Moon is observed wrt landmarks, ie, nakshatra/asterisms and not the zodiac signs. He states that the change in the position of vernal equinox necessitates the corresponding change in the position of winter solstice. To this he gives out the references to later vedic works wherein two possible explanations emerge that kritika nakshatra, either coincided with winter solstice or vernal equinox. He shows that a system existed when the year commenced in the winter solstice in the month of Magha and vernal equinox in the last quarter of Bharni/ beginning of Kritika.

He describes how the narration, in puranic texts, on the topic of nakshatra of Gods and those of Yama nomenclature automatically fixes the position of kritika at the beginning of devayana/vernal equinox at the time when the vedic works were compiled. His commentary on these passages gives the direct evidence of the coincidence of the Kritika with the vernal equinox in the days of Taittiriya Samhita.

He criticises Bentley’s views and arguments and places the antiquity of Taittiriya Samhita as 2350 BC. In doing so he says, Quote “I cannot also understand why scholars should hesitate to assign the Vedic works to the same period of antiquity which they allow to the Chinese and the Egyptians. “Unquote.

In the chapter Agrahayana, he gives out the arguments of scholars and their interpretation of the texts, regarding, what could be the beginning of the year, In particular those of Sayana( 14^th century) who based his arguments on the two-fold character of the seasons. He shows what should be the correct interpretation of the texts and discusses how etymological speculation coupled with lexicographer’s explanation of critical words leads to incorrect conclusions. Even some of native astronomers also misinterpreted the texts.

Tilak explains why Margashirsha could not have been the first month of the solstical year. He explains that by placing the year in Agrahayana/Margashirsha the other cardinal points in the zodiac (Two equinoxes and two solstices) must also correspond to the position of nakshatra mentioned in the texts. Thus, leading to, the theory of liberation of equinoxes. He claims by ordinary process of reductio ad absurdum one is compelled to discard the theory that full moon in Margashirsha once began the year at winter solstice.

He compares the Parsi calendar, Avesta, with ancient Hindu calendar and shows how some feasts related to pitri paksha and Fravashinam /month of manes in Avesta start at the same time. He concludes that if properly understood Margashirsha was the first in the cycle of nakshatra and showing that vernal equinox was near it.