Page 467 - Lokmanya Tilak Samagra (khand 2)

248 SAMAGRA TiiAK - 2 IIIIi · THE ARCilC HOME
these legends are explained by the Vernal theory as it is at present
understood. Thus we cannot explain why the proteges of the Ashvins
are described as being delivered from darkness on the theory that
every affliction or distress mentioned in the legend refers to mere
decrease of the power of the sun in winter. Darkness is distinctly
referred to when the treasure dug up for Vandana is compared to
the" sun dwelling in darkness " (I, 117, 5 ) , or when Bhujyu is said
to have: been plunged in waters and sunk in bottomless darknes~
( anarambhlll)e tamasi ), or when Atri is said to have been deliver-
ed from darkness ( tamas) in VI, 50, 10. The powers of the suri
are no doubt decayed in winter, and one can easily understand
why the sun in winter should be called lame, old or distressed;
But blindness naturally means darkness or tamas ( I, 117, 17 ) ;
and when express references to darkness ( tamas ) are found i.ri.
several passages, we cannot legitimately hold that the story of
curing the blind refers to the restoration of the decayed powers
of the winter sun. The darkness referred to is obviously the real
darkness of the night; and on the theory of the daily struggle
between light and darkness we shall have to suppose that these
wonders were achieved every day. But as a matter of fact they
are not said to be performed every day, and Vedic scholars have
1
therefore, tried to explain the legends on the theory of the yearly
exile of the sun in winter. But we now see that in the latter case
references to blindness or darkness remain unintelligible; · and
as the darkness is often said to be of several days' duration, we
are obliged to infer that the legends refer to the }ong yearly
darkness, or, in other words, they have for their physical basis
the disappearance of the sun below the horizon during the long
night of the Arctic region. ·
The Vernal theory cannot again explain the different periods
of time during which the distress experienced by the · Ashvins•
proteges is said to have lasted. Thus Rebha, who was overwhelm-
ed in waters, is said to have remained there for ten nights and
nine days (I, 116, 24) while Bhujyu, another worshipper oftheirst
is described as having been saved from being drowned in the
bottomless sea or darkness, where he lay for three days and three
nights ( I, 116, 4). In VIII, 5, 8, the Ashvins are again described
as having been in the ptiravat or distant region for three days
and three nights. Prof. Max Muller, agreeing with Benfey
takes this period, whether of ten or three days_. as representing