Artic Home of the Aryans by Lokamanya Bal ... - Mandhata Global

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be given to the sacrificers further strengthens this view. One of
Indra’s protégés is, we further know, described as Dasha-dyu, or
shining ten-fold. If all these facts are put together, we are naturally led
to the conclusion that like the seven Dânus or demons, the powers of
darkness were sometime conceived as ten-fold, and Indra’s helping
Sudâs in his fight with the ten non-worshipping kings is nothing more
than the old story of the annual fight between light and darkness as
conceived by the inhabitants of a place where a summer of ten
months was followed by a long winter night of two months, or, in other
words which formed the land of the Dashagvas.
But our interest in this remarkable fight does not come to an
end with this explanation. For when we remember the fact that the
word king was not confined to the warrior class in the يig-Veda, and
that in one place (I, 139, 7) it seems to be actually applied to the
Angirases, the expressions “ten golden kings” and “ten sacrificers” or
“ten-fold Angirases,” or “the ten Dashagvas sacrificing for ten months”
become synonymous phrases. Now Bṛihaspati was the chief of the
Angirases, and as such may naturally be considered to be the
representative of them all; and we have seen that he is represented
once as seven-mouthed and seven headed, and once as tenmouthed
and ten-headed (يig. IV, 50, 4; A.V. IV, 6, 1). This
Bṛihaspati is connected with the story of Saramâ and Panis, and is
said to have helped Indra in recovering the cows, or is sometimes
described as having performed the feat himself (I, 83, 4; X, 108, 6-
11). Bṛihaspati is also represented in X, 109, as having lost his wife,
who was restored to him by the gods. This is obviously the story of
the restoration of the dawn to man, as represented by the chief
sacrificer Bṛihaspati. In the Taittirîya Âranyaka I, 12, 3-4, Indra is
described as the lover of Ahalyâ (Ahalyâyai jârah), and the myth has
been explained as referring to the dawn and the sun, by an old
orthodox scholar like Kumârila. Ahalyâ in the later literature is the wife
of the يishi Gotama (lit. rich in cows); but it is not difficult to perceive
that the story of Ahalyâ (which Prof. Max. Müller derives from ahan, a
day), was originally