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

326
traced to the يig-Veda. But it would require much patient research to
thoroughly investigate these matters, and I cannot do more than to
throw out such hints as have occurred to me, and ask the reader to
take them for what they are worth. If the Arctic theory is established, it
will throw a good deal of new light not only on the Vedic but also on
the Purânic mythology, and it will then be necessary to revise, in
some cases entirely recast, the current explanations of both. But the
work as stated previously cannot be undertaken in a book which is
mainly devoted to the examination of evidence in support of the new
theory.
We have now discussed most of the Vedic legends likely to
throw any light on the main point of our inquiry. There are many other
incidents, which can be better explained on the Arctic theory than at
present. For instance, we can now well understand why Mitra and
Varuna were originally conceived as two correlated deities; for
according to our theory they would represent half-year-long light and
darkness in the Paradise of the Aryan race, and Varuna can then be
very well described as “embracing the nights” (kshapah pari
shasvaje, VIII, 41, 3). But we cannot go into all these points in this
place. What I have said is, I think, sufficient to convince any one that
there are a number of incidents in the Vedic myths, which are
inexplicable on the theory of a diurnal struggle between light and
darkness, or the conquest of spring over winter, or of the storm-god
over clouds. Thus we have not been able as yet to explain why Vṛitra
was killed once a year, why the waters and the light were described
as being released simultaneously by killing Vṛitra, or why Indra’s fight
with Shambara was said to have commenced on the 40th day of
Sharad, or why the fight was said to be conducted in the parâvat
regions, why Dîrghatamas was described as having grown old in the
10th yuga, why Mârtânda was cast away as a dead son, why Trita, or
the Third, was said to have fallen into a pit, or again why Vishnu’s
third stride was said to be invisible. We now find that not only all
these but many more incidents in the Vedic myths are satisfactorily
accounted