Page 369 - Lokmanya Tilak Samagra (khand 2)

154 SAMAGRA TILAK - 2 • THE ARCTIC HOME
fl u,.aft (cities) of Vritra-Explained as hundred seats of darkness or nights
-Legend of Tishtrya's fight with Apaosha in the Avesta-Only a repro·
duction of lndra's fight with Vritra-Tishtrya's fight descnbed as lasting
from one to a hundred nights in the Avesta-Forms an independent
corroboration of hundred mghtly Soma sacrifices-The phrase Sato karahe
found in the Avesta-The meaning and nature of Ati-1a11a discussed-
Means a trans-nocturnal Soma sacrifice at either end of the long night-
Production to the cycle of day and night therefrom-Hence a fitting
introduction to the annual Saltras-Marked the close of the long night
and the beginning of the period of sunshine-Saltm, Ati-rtltm, night
sacrifices and Ati-ratra again thus formed the yearly round of sacrifices
in ancient times-Clearly indicate the existence of a long darkness of
IOO nights in the ancient year-Ancient sacrificial system thus corres-
ponded with the ancient year-Adaptation of both to the new home
effected by the BrahmaQ.aS, like Numa's reform in the old Roman
Calendar-The importance of results of sacrificial evidence.
The legend of the Dashagvas, who completed their sacrifices
during ten months, is not the only relic of the ancient year preserved
in the sacrificial literature. The Pravargya ceremony, which is des-
cribed jn the Aitareya Bn\hma9a ("I, 18- 22 ), furnishes us with
another instance, where a reference to the old year seems to be
clearly indicated. Dr. Haug, in his translation of the Aitareya
Brahma9a, has fully described this ceremony in a note to I, 18.
ltlasts for three days and precedes the animal and the Soma sacrifice,
as no one is allowed to take part in the Soma feast wiLhout having
undergone this ceremony. The whole ceremony symbolises the
revival of the sun or the sacrificial ceremony ( yafiia ), which, for
the time being, is preserved as seed in order that it may grow again
in due time (Air. Br. I, 18 ). Thus one of the chief implements
used in the ceremony is a peculiar earthen pot called Gharma or
Mahdv£ra. Placing it on the Vedic altar the Adhvaryu makes a
circle of clay called khara, because it is made of earth brought on
the back of a donkey to the sacrificial ground. He places the pot on
the circle and heats it so as to make it quite hot ( gharma ). It is
then lifted by means of two shaphas ( two wooden pieces ), and
then milking a cow the milk is poured into the heated pot and
mixed with the milk of a goat whose kid is dead. After this has
been done, the contents of the Mahav£ra are thrown into the Aha-
vaniya fire. But all the contents of the pot are not thus thrown
away, for the Hotri is described as catin~ the remainder of the
contents of the Gharma, which are said to be full of honey, full of