RIG
VED VERNAL EQUINOX
The
Zodiac and Dirghtamas :
Some
scholars have claimed that the Babylonians invented the zodiac of
360 degrees around 700 BCE, perhaps even earlier. Many claim that
India received the knowledge of the zodiac from Babylonia or even
later from Greece. However, as old as the Rig Ved, the oldest Vedic
text, there are clear references to a chakra or wheel of 360 spokes
placed in the sky. The number 360 and its related numbers like 12,
24, 36, 48, 60, 72, 108, 432 and 720 occur commonly in Vedic symbolism.
It is in the hymns of the great Rishi Dirghtamas (RV I.140 –
164) that we have the clearest such references.
Dirghtamas
is one of the most famous Rig Vedic Rishis. He was the reputed purohit
or chief priest of King Bharat (Aitareya Brahman VIII.23), one of
the earliest kings of the land, from which India as Bharat (the
traditional name of the country) was named.
Dirghtamas
was one of the Angiras Rishis, the oldest of the Rishi families,
and regarded as brother to the Rishi Bharadvaj, who is the seer
of the sixth book of the Rig Ved. Dirghtamas is also the chief predecessor
of the Gautam / Gotama family of Rishis that includes Kakshivan,
Gotama, Nodhas and Vamadev (seer of the fourth book of the Rig Ved),
who along with Dirghtamas account for almost 150 of the 1000 hymns
of the Rig Ved. His own verses occur frequently in many Vedic texts,
a few even in the Upanishads.
The
hymns of Dirghtamas speak clearly of a zodiac of 360 degrees, divided
in various ways, including by three, six and twelve, as well as
related numbers of five and seven. We must remember that the zodiac
is first of all a mathematical division of the heavens such as this
hymn outlines. This is defined mainly according to the elements,
qualities and planetary rulerships of the twelve signs. The symbols
we ascribe to these twelve divisions is a different factor that
can vary to some degree. The actual stars making up the constellation
that goes along with the sign is yet a third factor. For example,
some constellations are less or more than thirty degrees, but the
mathematical or harmonic division of each sign will only be thirty
degrees. What is important about the hymns of Dirghtamas is that
he shows the mathematical basis of such harmonic divisions of a
zodiac of 360 degrees.
For
Dirghtamas, as was the case for much of later Vedic astronomy, the
main God of the zodiac is the Sun God called Vishnu. Vishnu rules
over the highest heaven and is sometimes identified with the pole
star or polar point, which in the unique view of Vedic astronomy
is the central point that governs all celestial motions and form
which these are calculated.
According
to Dirghtamas Rig Ved I.155.6, “With four times ninety names
(caturbhih sakam navatim ca namabhih), he (Vishnu) sets in motion
moving forces like a turning wheel (cakra).” This suggests
that even in Vedic times Vishnu had 360 names or forms, one for
each degree of the zodiac. A fourfold division may correspond to
the solstices and equinoxes. Elsewhere Dirghtamas states, I.164.36,
“Seven half embryos form the seed of the world. They stand
in the dharma by the direction of Vishnu.” This probably refers
to the seven planets.
Rig
Ved Mandala 1, Sukt 155 Mantra (Hymn) 6 by Dirghtama - Auchathya
:
![](rigved/rigved1.155.jpg)
![](rigved/rigved1.155.1639.jpg)
Rig
Ved Mandala 1, Sukt 164 Mantra (Hymn) 36 by Dirghtama - Auchathya
:
![](rigved/rigved1.164.jpg)
![](rigved/rigved1.164.1751.jpg)
Most
of the astronomical information occurs in his famous Asya Vamasya
Hymn 1 Sukt 164 Much of this hymn can be understood as a description
of the zodiac. It begins :
1. |
Of
this adorable old invoker (the Sun) is a middle brother who
is pervasive (the Wind or lightning). He has a third brother,
whose back carries ghee (Fire). There I saw the Lord of the
people (the Sun) who has seven children.
This
verse is referring to the usual threefold Vedic division of
Gods and worlds as the Fire (Agni) on Earth, the Wind or Lightning
(Vayu) in the Atmosphere and the Sun (Surya) in Heaven. This
also may refer to the three steps or strides of Vishnu through
which he measures the Earth, the Atmosphere and Heaven. The
Sun is also a symbol of the supreme light or the supreme Sun
God that is Vishnu. The Sun or supreme light has seven children,
the visible Sun, Moon and five planets.
We
should note that the zodiac of twelve signs is divided into
three sections based upon a similar understanding, starting
with Aries or fire (cardinal fire ruled by Mars, who in Vedic
thought is the fire born of the Earth), then with Leo or the
Sun (fixed fire ruled by the Sun), and then with Sagittarius,
the atmospheric fire, lightning or wind (mutable fire ruled
by Jupiter, the God of the rains).
|
2. |
Seven
yoke the chariot that has a single wheel (chakra). One horse
that has seven names carries it. The wheel has three naves,
is undecaying and never overcome, where all these beings are
placed.
The
zodiac is the single wheeled-chariot or circle yoked by the
seven planets which are all forms of the Sun or sunlight.
It is the wheel of time on which all beings are placed. The
Vedic horse (ashva) is symbolic of energy or propulsive force.
|
3. |
This
chariot which the seven have mounted has seven wheels (chakras)
and is carried by seven horses. The seven sisters sing forth
together, where are hidden the seven names of the cows.
The
seven planets create their seven rotations or seven wheels.
Each has its horse, its energy or velocity. Each has its feminine
power or sister, its power of expression. It carries its own
hidden name or secret knowledge (symbolically cows or rays).
This refers to the astrological influences of the planets.
|
11. |
The
wheel of law with twelve spokes does not decay as it revolves
around heaven. Oh Fire, here your 720 sons abide.
The
circle of the zodiac has twelve signs. It has 720 half degrees
or twins, making 360 total. The Shatpath Brahman X.5.5, a
late Vedic text, also speaks of a wheel of heaven with 720
divisions. “But indeed that Fire-altar is also the Nakshatras.
For there are twenty seven of these Nakshatras and twenty-seven
secondary Nakshatras. This makes 720.” Twenty-seven
times twenty-seven Nakshatras equals 729, with which some
overlap can be related to the 720 half-degrees of the zodiac.
|
12. |
The
Father with five feet and twelve forms, they say, dwells in
the higher half of heaven full of waters. Others say that
he is the clear-seeing one who dwells below in a sevenfold
wheel that has six spokes.
The
five feet of the father or the Sun are the five planets or
the five elements that these often refer to (to which Vedic
thought associates the five sense organs and five motor organs
in the human body). His twelve forms are the twelve signs.
The Sun in the higher half of heaven with the waters is the
signs Leo with Cancer (ruled by the Moon), with the other
five planets being the five feet, each ruling two signs. In
Vedic thought, the Sun is the abode of the waters, which we
can see in the zodiac by the proximity of the signs Cancer
and Leo.
The
sevenfold wheel is the zodiac moved by the seven planets.
The six spokes are the six double signs through which the
planets travel. The same verse occurs in the Prashna Upanishad
I.11 as a symbol for the year.
|
13. |
Revolving
on this five-spoked wheel all beings stand. Though it carries
a heavy load, its axle does not over heat. From of old it
does not break its ancient laws.
The
five-spoked wheel is again the zodiac ruled by five planets
and five elements and their various internal and external
correspondences.
|
14. |
The
undecaying wheel (circle) together with its felly (circumference),
ten yoked to the upward extension carry it. The eye of the
Sun moves encompassing the region. In it are placed all beings.
This
may again refer to the ten signs ruled by the five planets,
with each planet ruling two signs. The eye of the Sun may
be the sign Leo through which the solar influence pervades
the zodiac or just the Sun itself. The upward extension may
be the polar region.
|
15. |
Of
those that are born together, the seventh is born alone. The
six are twins (yama), Divine born rishis. The wishes that
they grant are apportioned according to their nature. Diversely
made for their ordainer, they move in different forms.
The
six born together or are twins are the twelve signs, two of
which are ruled by one planet (considering the Sun and Moon
as a single planetary influence). The seventh that is singly
born is the single light that illumines all the planets. Elsewhere
the Rig Ved X.64.3 speaks of the Sun and Moon as twins (yama)
in heaven.
The
planets are often associated with the rishis in Vedic thought,
particularly the rishis Brihaspati (Jupiter), Shukra (Venus)
and Kashyapa (the Sun) which became common names for the planets.
Their ordainer or stabilizer may be the pole star (polar point).
Rig
Ved Mandala X (10), Sukt 64 Mantra (Hymn) 3 by Gayah :
![](rigved/rigved10.64.3.jpg)
|
48. |
Twelve
are its fellies. The wheel is one. It has three naves. Who
has understood it?
It
are held together like spokes the 360, both moving and non-moving.
This
perhaps the clearest verse that refers to the zodiac of twelve
signs and three hundred and sixty degrees. The same verse
also occurs in Atharv Ved (X.8.4). The zodiac has three divisions
as fire, lightning and Sun or Aries, Sagittarius and Leo that
represent these three forms of fire. The 360 spokes are the
360 degrees which revolve in the sky but remain in the same
place in the zodiac.
Yet
another verse (43) of this same hymn of Dirghtamas refers
to the Vishuvat, the solstice or equinox, showing that such
astronomical meanings are clearly possible.
Atharv
Ved Mandala X (10), Sukt 8 Mantra (Hymn) 4 by Kuts :
![](rigved/atharvved10.8.jpg)
![](rigved/atharvved10.8.2885.jpg)
|
If
we examine the hymn overall, we see that a heavenly circle of 360
degrees and 12 signs is known, along with 7 planets. It also has
a threefold division of the signs which can be identified with that
of fire, wind (lightning) and Sun (Aries, Sagittarius, Leo) and
a sixfold division that can be identified with the planets each
ruling two signs of the zodiac. This provides the basis for the
main factors of the zodiac and signs as we have known them historically.
We have all the main factors for the traditional signs of the zodiac
except the names and symbols of each individual sign. This I will
address in another article.
Elsewhere
in Vedic literature is the idea that when the Creator created the
stars he assigned each an animal of which there were originally
five, the goat, sheep, cow, horse and man (Shatpath Brahman X.2.1).
This shows a Vedic tradition of assigning animals to constellations.
The animals mentioned are the man, goat, ram, bull and horse, which
contain several of the zodiacal animals.
The
zodiac in Vedic thought is the wheel of the Sun. It is the circle
created by the Sun’s rays. The Shatpath Brahman X.5.4 notes,
“But, indeed, the Fire-altar also is the Sun. The regions
are its enclosing stones, and there are 360 of these, because 360
regions encircle the Sun on all sides. And 360 are the rays of the
Sun.”
The
Zodiac and the Subtle Body :
Clearly
this hymn contains a vision of the zodiac but its purpose is not
simply astronomical, nor is the zodiac the sole subject of its concern.
Besides the outer zodiac of time and the stars there is the inner
zodiac or the subtle body and its chakra system. The seven chakras
mentioned are also the seven chakras of the subtle body. In Vedic
thought the Sun that rules time outwardly corresponds inwardly to
Prana, the spirit, soul or life-force (Maitrayani Upanishad VI.1).
Prana is the inner Sun that creates time at a biological level through
the process of breathing. It is also the energy that runs up and
down the spine and flows through the seven chakras strung like lotuses
along it.
According
to Vedic thought (Shatpath Brahman XII.3.28) we have 10,800 breaths
by day and by night or 21,600 a day. This corresponds to one breath
every four seconds. The same text says that we have as many breaths
in one muhurta (1/30 of a day or 48 minutes) as there are days and
nights in the year or 720, so this connection of the outer light
and our inner processes is quite detailed at an early period.
In
Vedic thought the subtle body is composed of the five elements,
the five sense organs and five motor organs, which correspond to
different aspects of its five lower chakras. On top of these five
are the mind and intellect (manas and buddhi) which are often compared
to the Moon and the Sun and relate to the two higher chakras. They
can be added to these other five factors, like the five planets,
making seven in all. The chakras of Dirghtamas, though outwardly
connected to the zodiac, are inwardly related to the subtle body,
a connection that traditional commentators on the hymn like Sayana
or Atmanand have noted.
This
hymn of Dirghtamas contains many other important and cryptic verses
on various spiritual matters that are connected to but go beyond
the issues of the zodiac. It is written in the typical Vedic mantric
and symbolic language to which it provides two keys;
39. |
The supreme
syllable of the chant in the supreme ether, in which all the
Gods reside, those who do not know this, what can they do
with the Ved? Those who know it alone are gathered here.
|
45. |
Four
are the levels of speech. Those trained in the knowledge,
the wise know them all. Three hidden in secrecy cannot be
do not stir. Mortals speak only with the fourth. |
There
is clearly a hidden knowledge behind these verses, which reflect
an esoteric tradition of spiritual knowledge that was mainly accessible
for initiates who had the keys to open its veils. We cannot simply
take such verses superficially but must look deeply and see what
they imply. Then the pattern of their inner meaning can come forth.
If we do this, the astronomical and astrological side cannot be
ignored.
Pingree’s
Views :
Western
scholars of the history of astronomy like David Pingree have accepted
the astronomical basis of this hymn. In an article, “Astronomy
in India” in Astronomy Before the Telescope, C. Walker (ed.),
St. Martin’s Press, New York, 1996, pps. 123-124, Pingree
suggests that Mul. Apin, Babylonian tablets that date from 687 to
500 BC has “‘an ideal calendar’ in which one year
contains 12 months, each of which has 30 days, and consequently
exactly 360 days; a late hymn of the Rig ved refers to the same
‘ideal calendar’. And Mul.Apin describes the oscillation
of the rising-point of the sun along the eastern horizon between
its extremities when it is at the solstices; the same oscillation
is described in the Aitareya Brahmana.'” This ideal calendar
is the basis for the zodiac and its twelve signs at a mathematical
level. Clearly Pingree is referring to Rig Ved I.164 as his ‘late’
hymn of the Rig Ved.
To
quote from David Pingree’s “History of mathematical
astronomy in India,” in the Dictionary of Scientific Biography,
C.S. Gillespie (ed.), pp. 533-633, Charles Scribners, New York,
1981, page 534: “In the case of the priority of the Rigved
to the Brahmans, it is not always clear that the views expressed
in the latter developed historically after the composition of the
former. All texts that can reasonably be dated before ca. 500 BC
are here considered to represent essentially a single body of more
or less uniform material.” The point of his statement is to
try to get such Rig Ved references as those of Dirghtamas later
than the Brahman texts as both reflect a similar sophisticated astronomy,
which is necessary to make it later than the Babylonian references
and a product of a Babylonian influence as he proposes. This requires
reducing all the layers of Vedic literature to a more or less uniform
mass at a very late date, which is contrary to almost every view
of the text.
Clearly
this Rig Ved hymn, which has parallels and developments in the Brahmans
(like the Shatpath Brahman quoted in this chapter), must be earlier
and show that such ideas were much older than the Brahmans. To maintain
his late date for Vedic astrology, Pingree must assume that this
hymn or its particular astronomical verses were late interpolations
to the Rig Ved, around 500 BCE or about the time of the Buddh. This
is rather odd because the Buddh is generally regarded as having
come long after the Vedic period, while the actual text is usually
dated well before 1000 BCE (some have argued even to 3000 BCE).
Even
the Brahmans, like the Upanishads that come after them, are pre-Buddhist
by all accounts. Perhaps the main Vedic ritual given in the Brahmans,
the Gavmayan, follows the model of a year of 360 days and is divided
into two halves based upon the solstices, showing that such an ‘ideal’
calendar was central to Vedic thought. That such an ideal calendar
has its counterpart in the sky is well reflected in Vedic ideas
saying that equate the days and nights with the Sun’s rays
and with the stars (as we have noted in Shatpath Brahman with 720
Upnakshatras)*. The Brahmans, we should also note, emphasize the
Krittikas or the Pleiades as the first of the Nakshatras, reflecting
an astronomical era of the Taurus equinox. The Shatpath Brahman
notes that the Krittikas mark the eastern direction.
In
addition, the hymn, its verses and commentaries on them are found
in many places in Vedic literature, along with support references
to Nakshatras. It cannot be reduced to a late addition but is an
integral part of the text.
That
being the case, a zodiac of 360 degrees and its twelvefold division
are much older in India than any Greek or even Babylonian references
that he has come up with.
Pingree
also tries to reduce the ancient Vedic calendar work Vedang Jyotish
to 500 BCE or to a Babylonian influence. However, the internal date
of this late Vedic text is of a summer solstice in Aslesha or 1300
BCE, information referenced by Varaha Mihira in his Brihat Samhita
(III.1-2). “There was indeed a time when the Sun’s southerly
course (summer solstice) began from the middle of the Nakshatra
Ashlesha and the northerly one (winter solstice) from the beginning
of the Nakshatra Dhanishtha. For it has been stated so in ancient
works. At present the southerly course of the Sun starts from the
beginning of Cancer and the other from the initial point of the
sign Capricorn.” The middle of Ashlesha is 23 20 Cancer, while
the beginning of Dhanishtha (Shravishta) is 23 20 Capricorn. Calculating
the precession accordingly, this is obviously a date of around 1300
BCE.
There
are yet earlier references in the Veds like Atharv Ved XIX. Sukt
6 that starts the Nakshatras with Krittika (the
Pleiades) and places the summer solstice (ayan) in Magh (00 –
13 20 Leo), showing a date before 1900 BCE. These I have examined
in detail in my book Gods, Sages and Kings (Lotus Press). Clearly
the Veds show the mathematics for an early date for the zodiac as
well as the precessional points of these eras long before the Babylonians
or the Greeks supposedly gave them the zodiac.
Atharv
Ved Mandala XIX (19), Sukt 6 by Narayan :
![](rigved/atharvved19.6.jpg)
As
early as the Yajur Ved, we find names for numbers starting with
one, ten, one hundred and one thousand ending with one followed
by twelve zeros (Shukla Yajur Ved XVII.2).
The
Rig Ved has another cryptic verse that suggests its cosmic numerology.
According to it the Cosmic Bull has four horns, three feet, two
heads and seven hands (Rig Ved IV.58.3). This sounds like a symbolic
way of presenting the great kalp number of 4,320,000,000 years.
Rig
Ved Mandala IV (4), Sukt 58, Mantra (Hymn) 3 by Vamdev - Gautam
:
![](rigved/rigved4.58.jpg)
![](rigved/rigved4.58.3633.jpg)
Rig
Mantras and Calculations :
Rig
Ved Mandala 1, Sukt 164, Mantra (Hymn) 2 by Dirghtama - Auchathya
:
![](rigved/rigved1.164.jpg)
![](rigved/rigved1.164.1717.jpg)
sapta yuñjanti ratham ekacakram eko asvo vahati saptanama
|
trinabhi cakram ajaram anarvam yatrema visva bhuvanadhi tasthuh
||2||
Seven
{sapta} are yoked {yuñjanti} to the Chariot {ratham} with
a single-wheel {ekacakram} and a single horse {eko asvo} with seven
people (seven names) {saptanama} inside it. The wheel has three
navels {trinabhi}. It is ageless {ajaram} and un-decaying {anarvam}.
On it are staying {tasthuh} all the beings of the world {visva bhuvanadhi}.
The
seven yoked entities mentioned here represents the seven days of
the week constituting the first quarter of a fortnight. It is also
represented in Epics and Puranas as the seven horses of the Chariot
of Surya (the Sun) alluding to the seven rays of the sun (seven
colors in sunlight). The seven people who rides the chariot could
be an indirect references to the Seven Sages (Saptarshis). The Chariot
here represent the Sun whose apparent motion in Earth’s sky
is what facilitates the time measurements done using the wheel of
time. The Chariot could also represents the constellation of the
seven stars (Big Dipper;- Saptarshi constellation) which also helps
to measure long units of time.
The
‘navel’ of the wheel mentioned here represents ‘gear’.
Thus the wheel is envisaged as a machinery with three gears to change
the three levels of time measurement using the same wheel of time
viz. 1) hours in the day, 2) months and seasons in the year and
3) twelve zodiacal ages and four (or eight) Yugas in the Great Year
(axial precession period, 25,776 years). The beings of the world
depends on this wheel since the daily, yearly and precessional changes
in the time indicated by this wheel of time affect all beings.
Rig
Ved Mandala 1, Sukt 164, Mantra (Hymn) 3 by Dirghtama - Auchathya
:
![](rigved/rigved1.164.jpg)
imam ratham adhi ye sapta tasthuh saptacakram sapta vahanty
asvah |
sapta svasaro abhi sam navante yatra gavam nihita sapta nama ||3||
In
this Chariot {ratham}, resides {tasthuh} the seven {sapta}. It has
seven-wheels {saptachakram} and is driven by seven horses {sapta
vahanty asva?}. The Seven sisters { sapta svasaro} praises the Cow
{gava?} and the seven people (seven names) {sapta nama}.
This
verse again describes the Seven Sages (Seven Names) residing in
the Chariot (the Sun) this time mentioned as having seven horses
(like in Epics and Puranas) and as having seven wheels. The Seven
Sisters represent river Sarasvati and the nearby rivers and is a
theme repeated in Veds. The Cow represents the Year. The significance
of seven wheels is unknown. It could mean the seven zodiacal ages
that had elapsed during the composition of this hymn.
Rig
Ved Mandala 1, Sukt 164, Mantra (Hymn) 11 by Dirghtama - Auchathya
:
![](rigved/rigved1.164.jpg)
![](rigved/rigved1.164.1726.jpg)
dvadasharam nahi taj jaraya varvarti cakram pari
dyamrtasya |
a putra agne mithunaso atra sapta satani vimsatis ca tasthuh ||11||
By
Universal-Order {rtasya} this wheel {cakram} of time having twelve-spokes
{dvadasharam} revolves {varvarti} in the sky {dyam}, without ever
weakening or aging {nahi taj jaraya}. O Agni {agne}, On it stays,
in pairs {mithunaso}, 720 sons {putra}.
The
word Rta, means Universal Order, Universal Law, the Laws of Physics
or the Laws of Cosmology. Here the wheel is mentioned as having
twelve spokes, to measure out twelve months in a year and twelve
ages in a Great Year (25,776 years). The strange number 720 mentioned
here as number of sons attached to the wheel is interesting. As
per Graham Hancock this could mean the 72 years taken by the wheel
to move 1 degrees (71.6 approximated as 72). However 720 is also
twice 360. The meaning here thus represent 720 spokes which are
paired, each spoke representing 1/2 degree (36 years) and a pair
of spokes representing 1 degree (72 years).
Similarly
in a human lineage, if 720 sons are born at an interval of 36 years
(ie father begets a sun at his 36th age, on an average) then the
total duration would be 720 x 36 = 25920 years, very close to the
precession period of 25,776 yeas. Due to this simplicity, the number
72, its half 36 and its half 18 with or without zeros are frequently
found in the Veds, Epics and Puranas. Similarly the multiples of
72 like 144, 216, 432 with or without zeros too are found. Besides
36 + 72 = 108 is a very special number in ancient Indian traditions.
The
number of Parvas in Mahabharata is 18; number of days Kurukshetra
War is fought is 18. The time gap between Kurukshetra War and submergence
of Dwaraka is 36. Duration of ChaturYuga mentioned in Shanti Parva
of Mahabharata is 4,320,000.
Rig
Ved Mandala 1, Sukt 164, Mantra (Hymn) 48 by Dirghtama - Auchathya
:
![](rigved/rigved1.164.1763.jpg)
dvadash pradhayas cakram ekam trini nabhyani ka u tac ciketa
|
tasmin sakam trisata na sankavo ‘rpitah sastir na calacalasah
||48||
Twelve
{dvadasa} are the major-spokes {pradhayas}, and the wheel {cakram}
is single {ekam}; three {trini} are the naves {nabhya}. Who hath
understood it {ka u tac ciketa}?
On it are set together 360 spokes, which cannot be loosened {na
calacalasah}.
Here
the Wheel of Time with 12 spokes to define 12 zodiac signs is mentioned
as having 360 sub-spokes for measuring each each day of the year
and each degree of movement of Vernal Equinox in every 72 years.
It is mentioned as having three naves (gears of modes of operation,
to measure hours in a day, months in a year and zodiacal ages in
a Great Year). The verse generate curiosity in the mind of reader
or reciter asking if they have any understanding of it.
Rig
Ved also mentions frequently about the Cow and the Calf when it
discusses about the wheel of time. Cow represent a year and Calf
the residual time that is left which needs adding of few days after
the expiry of few years to correct the calender. This residue is
a by product of approximation of the year as 360 days, 365 days,
365.25 days or as 365.2522 days. Hence the year is rightly called
the Cow and the residue the Calf.
Example
: Rig Ved 1.164.5 (the yearling Calf {vatsa}); Rig Ved 1.164.9 the
Calf {vatsa} lowed, and looked upon the Mother, the Cow.
Rig
Ved Mandala 1, Sukt 164, Mantra (Hymn) 5 by Dirghtama - Auchathya
:
![](rigved/rigved1.164.1720.jpg)
Rig
Ved Mandala 1, Sukt 164, Mantra (Hymn) 9 Dirghtama - Auchathya :
References
of the Wheel of Time in Mahabharat are subsequent to those found
in the Veds. They often supplement the references in the Veds and
increase their clarity.
Mahabharat.1.3
:
Three
hundred and sixty cows represented by three hundred and sixty days
produce one calf between them which is the year. That calf is the
creator and destroyer of all. Seekers of truth following different
routes, draw the milk of true knowledge with its help. Ye Aswins,
ye are the creators of that calf!
The
360 cows thus represents 360 degrees and erroneously to 360 days
in a year. The calf represent the residual time to complete one
year. The residue in case of 360 days will be 5 days, in case of
365 days will be 1/4 day, in case of 365.25 days will be 11 minutes
and so on and this chase will lead one to the secret knowledge about
the precession of equinox and the wheel of time.
Source
:
https://www.vedanet.com/
vedic-origins-of-the-zodiac-
the-hymns-of-dirghatamas-
in-the-rig-veda/
https://ramanisblog.in/2014/
12/03/world-history-timeline-
by-rigveda/