At two instances in Mahābharata, Bhīṣma’s standard, the symbols of his flag are described. Once as five stars and sun (CE 4.3.50) and second as five stars and a palm tree (CE 6.4.44). We are not told the significance of these symbols, nor can we infer anything from within the story of Mahābhārata as to why Bhīṣma would have chosen them. Whatever can be guessed is with the knowledge of the larger vaidika mythology and in refernce to Dyaus Pitṛ, or simply Dyou in Mahābhārata, who is one of the 8 vasu-s who was cursed to be born as a mortal. Dyou was born as Bhīṣma, the son of Gaṇgā and Shantanu (CE 1.7.93). Dyaus and Bhīṣma share similarities in that they are both said to be a “grandfather” figure in their respective domains, are larger than life entities and for Bhīṣma specifically, he is one of the last remanents of older Kaurava-s who links with the Pāṇdava-s. It is on this backdrop that the five stars (and the one version with sun) start making sense: Bhīṣma is representing the sky on his standard, as that is his domain.

I had asked this question to a learned person, and he theorized that it might have something to do with the planets that were observed very early on, excluding the Sun and the Moon, viz., Venus, Mars, Jupiter, Saturn and possibly Mercury, though its proximity to the Sun makes it harder to spot. I inquired if this theory is based on a book which this individual adores very much, written by Lokamānya Tilak, titled “The Orion Or Researches Into The Antiquity Of The Vedas”. The book was published in 1893, during the same time in which many other books on Hindu cultural studies that were being translated into English after the British colonization had taken full effect were being published. Tilak himself postulates a date for the Veda-s, more specifically the vaidika texts such as saṇhitā-s, etc., using the internal astronomical (or astrological) references from these texts. The person said yes, but while I have found nothing related to the five stars/planets in the book so far, it is a fantastic and enlightening read nonetheless.

The accuracy of Tilak’s work aside, the actual information within it is extremely useful, especially since such subjects are not discussed widely (any more atleast), owing to either unacceptance of non-traditional analysis of the shāstra-s or general ignorance. It comprises comments and discussions by various scholars, ancient and modern on these astronomical references and how they changed (or remained the same).

The cosmos is always in motion, which the concept of ṛta aptly conveys. The motions of the celestial bodies and seasons were very much understood by extremely ancient ārya-s, and they built their long-term rituals like the samvatsara satra accordingly. This is a yajña mentioned in the Aitareya Brāhmaṇa’s 4th pañcikā and is described in enough detail for us to infer that the satra corresponded and extended to one whole year. It started on the beginning of a new year, and each major phase of the yajña lasted for 6 months, at which pont it was split by a viṣuvantaḥ or viṣuvān, and the ritual carried on for another 6 months until the end of the year.

What is fascinating about this is when exactly did the year begin in these ancient times. While today different regions celebrate beginning of a traditional new year in different months like Āshvina or Kārtika or Caitra, etc., it is generally accepted that 12 months are divided into uttarāyaṇa and dakṣināyana, which basically mean that the Sun travels northwards and southwards (in the sky) for a period of six months each. The day these transitions happen are called the solstices. Currently, there is a discrepancy as to when uttarāyaṇa actually begins, but it still does not indiciate the beginning of a new year.

Uttarāyaṇa as a phase is associated with the time of devatā-s, and all auspicious ceremonies (like upanayana saṇskāra) are performed in this period. Dakṣināyana is associated with the time of pitṛ-s, or Yama and all funeral related ceremonies (shrāddha) are part of these 6 months. As it is right now, the seasons of Shishira, Vasanta and Grīṣma make the first phase and Varṣā, Sharada and Hemanta make the second. BUT, in Shatapatha Brāhmaṇa’s 2nd khaṇḍa, we have the following mantra-s:

वसन्तो ग्रीष्मो वर्षाः। ते देवा ऋतवः शरद्धेमन्तः शिशिरस्ते पितरो य एवापूर्यतेऽर्धमासः स देवा योऽपक्षीयते स पितरोऽहरेव देवा रात्रिः पितरः पुनरह्नः पूर्वाह्णो देवा अपराह्णः पितरः ।१।

ते वा एत ऋतवः। देवाः पितरः स यो हैवं विद्वान्देवाः पितर इति ह्वयत्या हास्य देवा देवहूयं गचन्त्या पितरः पितृहूयमवन्ति हैनं देवा देवहूये ऽवन्ति पितरः पितृहूये य एवं विद्वान्देवाः पितर इति ह्वयति ।२।

स यत्रोदगावर्तते। देवेषु तर्हि भवति देवांस्तर्ह्यभिगोपायत्यथ यत्र दक्षिणावर्तते पितृषु तर्हि भवति पितॄंस्तर्ह्यभिगोपायति ।३।

वसन्तो ग्रीष्मो वर्षाः। ते देवा ऋतवः शरद्धेमन्तः शिशिरस्ते पितरो, this part of mantra expressely states which seasons belong, or belonged, to which entity. The idea of these three months being the devatā seasons is essentially the same as uttarāyaṇa being the phase of the devatā-s. Same of the next three for pitṛ-s.

This is only possible when the year is divided along the equinoxes, the vernal and autumnal. The word viṣuvantaḥ from earlier is made up of “viṣu” (equally, on both sides) and “-vantaḥ” (full of, having), hence literally meaning “having equal halves”, which in terms of an year is a division of 6 months, and keeping inline with the above mantra-s, this division should happen at the equinoxes. We now have express testimony of ancient texts to strongly assert that very early on, the vaidika-s celebrated the beginning of a new year on the vernal equinox.

To be continued.