The Orion, or Researches into the Antiquity of the Vedas c6.51

c6.51

This removes all doubts as to what we are to understand by *devayâna*, *devapâtha*, or *devaloka* and *uttarâyana* as connected with it. The Brihadâranyaka Upanishad is a part of the Shatapatha Brâhmaṇa, and we shall not be violating any rule of interpretation if we interpret the passage in the one in the light of a similar passage in the other. Now if Vasanta (spring), Grīshma (summer) and Varṣhâ (rains) were the seasons of the Devas and the sun moved amongst the Devas when he turned to the north, it is impossible to maintain that the Devayâna or the Uttarâyana ever commenced with the winter solstice, for in neither hemisphere the winter solstice marks the beginning of spring, the first of the Deva seasons. The seasons in Central Asia and India differ. Thus the rains in India commence about or after the summer solstice, while in the plains of Asia the season occurs about the autumnal equinox. But in neither case Vasanta (spring) commences with the winter solstice or Varṣhâ (rains) ends at the summer solstice. We must therefore hold that *Devayâna* in those days was understood to extend over the six months of the year, which comprised the three seasons of spring, summer, and rains, *i. e.*, from the vernal to the autumnal equinox, when the sun was in the northern hemisphere or to the north of the equator. This shows further that the oldest order of seasons did not place Varṣhâ (rains) at the summer solstice, when the chief Indian monsoon commences; but at the autumnal equinox. The winter solstice, according to this order, falls in the middle of Hemanta. In the modern astronomical works, the winter solstice is, however, placed at the end and not in the middle of Hemanta, while the vernal equinox is said to fall in the middle of Vasanta. When the Vedic Aryas became settled in India, such a change in the old order of seasons was necessary to make them correspond with the real aspect of nature. But it is difficult to determine exactly when this change was made.* The old order of seasons given in the passage above quoted, however, clearly states that Vasanta in old days commenced with the vernal equinox. We can now understand why Vasanta has been spoken of as the first season and why the Nakshatras have been divided into two groups called the Deva Nakshatras and the Yama Nakshatras.† I am aware of the theory which attempts to explain away the passages above cited as metaphorical to avoid the appearance of superstition.‡ But the method is neither sound nor necessary. The path of the Devas and the path of the Pitṛis are several times referred to in the Ṛigveda, and though we might suppose the Brahmavādins to have developed the two ideas to their utmost extent, it cannot be denied that the original idea is an old one, suggested by the passage of the sun in the northern and southern hemispheres.