But leaving now the subject of the “ancient constellations” and of reference to them in the Rig Veda, let us turn to the second section of the argument in favour of the modern origin of Hindu astronomy as stated above.[69] It is a claim made for the very modern date of 570 A.D. as that for the fixation of the initial point of the Indian Zodiac at the “end of Revatî and the beginning of Açvinî.”—This claim I desire to oppose.
It has been admitted by scholars, but almost with a sort of reluctance, that mention is made of some of the Nakshatras in a few of the Rig Veda hymns. The matter is rather avoided than cordially enquired into. It is, however, a question of great and important interest to ascertain, if possible, whether the circle of the Nakshatras was known to the Vedic Rishis, and if it were known, whether the initial point was fixed there, where as we have read, all schools of Hindu astronomy agree in declaring that the planetary motions commenced at the creation.[70]
We have learnt from Babylonian archæology that we are no longer forced to assume that only at the date of about 570 A.D. could this initial point have been fixed by Indian astronomers. It therefore need no longer be looked upon as an unreasonable quest to search in the ancient pages of the Rig Veda for indications that this important astronomical point had been fixed, even before Vedic times, as the starting-point of a calendrical and sidereal year—and if we should find such indications in the Rig Veda, they may well out-weigh arguments against the antiquity of this fixation, based upon passages in later works, such as the Yajur and Atharva Vedas.
From the Yajur Veda itself, arguments may be drawn in favour of a year beginning in the month Chaitra,[71] at or before the date of the composition or compilation of that Veda.
[71] Chaitra is the month which begins, as closely as a luni-solar month may, at the sun’s arrival at the initial point of the Hindu Zodiac—the beginning of Aswinī.
In the Taittirîya Sanhitâ (contained in the Yajur Veda) a passage occurs[72] which is translated and commented upon by B. G. Tilak (The Orion, or Antiquity of the Vedas, p. 46 et seq.). In this passage is discussed the superior suitability of three different days on which worshippers might consecrate themselves for the yearly sacrifice. Not any one of these three days has any connexion with the spring equinox or the sun’s conjunction with Krittikā. The choice of date for the yearly sacrifice appears to lie between, first, the “Ekâṣhṭakā (day)” of some month not named,[73] but one in the “distressed,” or “reversed” period of the year, i.e. the mid-winter season; second, the full moon of Phalgunī; and third, the Chaitra full moon. B. G. Tilak, after some pages of comment on the passage referred to, states in his summing up, amongst others, the following conclusions which he has arrived at.
[72] Taittirîya Sanhitâ, vii. 4. 8.
[73] At p. 48 he quotes authorities in favour of the Ekâṣhṭakā (day) in this passage meaning the 8th day of the dark half of Mâgha.