The Rig Vedic Era needs no prelude, but the one attached herewith is just meant to show how precariously the claim of the Vedic antiquity stands neglected, how vague is the assertion that archaeologically it can not be sustained beyond 1000 B.C., and how incorrect it is to term the premier civilisation as the Indus civilisation, when perhaps the Indus was not even in existence.
The present discussion is expected to reopen a chapter, which has since been adjudged closed in apprehension of rebuffs and sneers from more competent levels. There is little wonder that scholars, with requisite foresight of the Vedic hymns and grasp over astronomy, will silence the biased critics once for all as to the real antiquity of the Rig Vedic period.
For obvious reasons, this small treatise has been mainly based on renderings by the Western Sayanas of the 19th century. The Herculian task, undertaken by them for offering an insight into the otherwise un-intelligible verses, deserves praise and appreciation. They have preserved the Veda for the posterity as the most refulgent subject-matter for study.
The Veda is an Indian mass product of a highly advanced civilised society based on class co-operation. It flowered spontaneously, breathing in Indian atmosphere unassailed by extraneous influences for several centuries, till it was stifled by abrupt and strange appearance of liturgical codes of completely different character. In marvellous contrast to prosaic historical annals, confined to narrow territorial limits, depicting mostly the barbarious misdeeds of a primitive society engaged in continuous class struggle, this most ancient literature refreshingly records vividly the progress and intellectual growth wrought in bygone days of yore by a civilised humane society. The Veda throws open all known barriers, and its theme does not belong to India alone but to all nations and cultured souls irrespective of their origin and territory. The clamour for ambiguity or inefficient articulation of the Vedic hymns by the protagonists need not be deplored. The critics should do justice to themselves in case they just take the pains to go through the hymns addressed to the Visvadevas or only the hymn RV 1.164 and concentrate to find out the meaning of their own accord. Invariably it will dawn that the hymns are ovations addressed to all the luminaries, the then gods to the Rig Vedic singers. The sun, moon, nakshatras, Sapta Rishis. pole star and others being mentioned and their functions. inter related with the astral phenomena, minutely described in a riddle type song sung by a poet soliciting a solution.
The humble effort in solving the quiz has mainly been. confined in rationally arranging the translations of Indologists when necessary and nothing further. Only the respective solutions, e.g., where a luminary is seen to revolve in a chariot with no wheels the axle only spinning without linear motion; seven luminaries bearing seven distinct names journey in a chariot with one wheel; seven lumi-naries, who are immature and left un-named, journeying in a chariot but with seven wheels following the sun's track closely; the variant sun Vishnu, never making journey in a chariot, encompassing the entire expanse only with three strides and so on, have been offered. Logical deductions are palpably conspicuous and do not depend on superfluous elucidation or interpretation of the verses in greater details. It is apparent that the above mentioned allusions respectively relate to the pole star, the Sapta Rishis (Ursa Major), seven planets, and Vishnu Sun's (and not ordinary sun's) three typical positions in the ecliptic, now known as the cardinal points, wherethrough Vishnu's annual revolution is completed. It would have been sheer folly if any other explanation was suggested.
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