Rigveda - Knowledge

2421: 3226: 3900: 6232:–69. "The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on. This ensured an impeccable textual transmission superior to the classical texts of other cultures; it is, in fact, something like a tape-recording of ca. 1500–500 BCE. Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present. On the other hand, the Vedas have been written down only during the early second millennium CE, while some sections such as a collection of the Upanishads were perhaps written down at the middle of the first millennium, while some early, unsuccessful attempts (indicated by certain Smriti rules forbidding to write down the Vedas) may have been made around the end of the first millennium BCE". 5133:, p. 263, the whole Rig Vedic period may have lasted from c. 1900 BCE to c. 1200 BCE: "the bulk of the RV represents only 5 or 6 generations of kings (and of the contemporary poets) of the Pūru and Bharata tribes. It contains little else before and after this 'snapshot' view of contemporary Rgvedic history, as reported by these contemporary 'tape recordings.' On the other hand, the whole Rgvedic period may have lasted even up to 700 years, from the infiltration of the Indo-Aryans into the subcontinent, c. 1900 B.C. (at the utmost, the time of collapse of the Indus civilization), up to c. 1200 B.C., the time of the introduction of iron which is first mentioned in the clearly post-gvedic hymns of the Atharvaveda." 3275:) of the hotar. Sayana, in the introduction to his commentary on the work, ascribes the Aitareya to the sage Mahidasa Aitareya (i.e. son of Itara), also mentioned elsewhere as a philosopher; and it seems likely enough that this person arranged the Brahmana and founded the school of the Aitareyins. Regarding the authorship of the sister work we have no information, except that the opinion of the sage Kaushitaki is frequently referred to in it as authoritative, and generally in opposition to the Paingya—the Brahmana, it would seem, of a rival school, the Paingins. Probably, therefore, it is just what one of the manuscripts calls it—the Brahmana of Sankhayana (composed) in accordance with the views of Kaushitaki. 10965: 1133: 2191: 6405:(tr. Shrotri), p. 14 "The Vedic diction has a great number of favourite expressions which are common with the Avestic, though not with later Indian diction. In addition, there is a close resemblance between them in metrical form, in fact, in their overall poetic character. If it is noticed that whole Avesta verses can be easily translated into the Vedic alone by virtue of comparative phonetics, then this may often give, not only correct Vedic words and phrases, but also the verses, out of which the soul of Vedic poetry appears to speak." 3384:

in need is ultimately in the self-interest of the helper, its importance to an individual and the society. According to Jamison and Brereton, hymns 9.112 and 9.113 poetically state, "what everyone really want is gain or an easy life", even a water drop has a goal – namely, "simply to seek Indra". These hymns present the imagery of being in heaven as "freedom, joy and satisfaction", a theme that appears in the Hindu Upanishads to characterize their teachings of self-realization.

12271: 12281: 12260: 3879:(1946). Sri Aurobindo finds Sayana's interpretation to be ritualistic in nature, and too often having inconsistent interpretations of Vedic terms, trying to fit the meaning to a narrow mold. According to Aurobindo, if Sayana's interpretation were to be accepted, it would seem as if the Rig Veda belongs to an unquestioning tradition of faith, starting from an original error. Aurobindo attempted to interpret hymns to Agni in the 3943:, the Vedic texts are a distant object, and "even in the most orthodox domains, the reverence to the Vedas has come to be a simple raising of the hat". According to Andrea Pinkney, "the social history and context of the Vedic texts are extremely distant from contemporary Hindu religious beliefs and practice", and the reverence for the Vedas in contemporary Hinduism illustrates the respect among the Hindus for their heritage. 51: 10711: 10330: 12291: 6417::130–131 "The oldest part of the Avesta... is linguistically and culturally very close to the material preserved in the Rigveda... There seems to be economic and religious interaction and perhaps rivalry operating here, which justifies scholars in placing the Vedic and Avestan worlds in close chronological, geographical and cultural proximity to each other not far removed from a joint Indo-Iranian period." 10703: 155: 1325:. Social stratification seems embryonic, then and later a social ideal rather than a social reality. The society was semi-nomadic and pastoral with evidence of agriculture since hymns mention plow and celebrate agricultural divinities. There was division of labor and a complementary relationship between kings and poet-priests but no discussion of a relative status of social classes. Women in the 1763:(sage) and his family of students. Within each collection, the hymns are arranged in descending order of the number of stanzas per hymn. If two hymns in the same collection have equal numbers of stanzas then they are arranged so that the number of syllables in the metre are in descending order. The second to seventh mandalas have a uniform format. 1157:, the dating of this text "has been and is likely to remain a matter of contention and reconsideration". The dating proposals so far are all inferred from the style and the content within the hymns themselves. Philological estimates tend to date the bulk of the text to the second half of the second millennium BCE. Being composed in an early 3260:(c. 5th century BCE), if, as seems probable, one of his grammatical sutras, regulating the formation of the names of Brahmanas, consisting of 30 and 40 adhyayas, refers to these two works. In this last portion occurs the well-known legend (also found in the Shankhayana-sutra, but not in the Kaushitaki-brahmana) of 1454: – such as for camel, mustard and donkey – belong to a possibly lost Central Asian language. The linguistic sharing provides clear indications, states Michael Witzel, that the people who spoke Rigvedic Sanskrit already knew and interacted with Munda and Dravidian speakers. 3221:

evidently have for their groundwork the same stock of traditional exegetic matter. They differ, however, considerably as regards both the arrangement of this matter and their stylistic handling of it, with the exception of the numerous legends common to both, in which the discrepancy is comparatively

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embed cherished virtues and ethical statements. For example, verses 5.82.7, 6.44.8, 9.113.4, 10.133.6 and 10.190.1 mention truthful speech, truthful action, self-discipline and righteousness. Hymn 10.117 presents the significance of charity and of generosity between human beings, how helping someone

3341:

The text is a highly stylized poetical Vedic Sanskrit with praise addressed to the Vedic gods and chieftains. Most hymns, according to Witzel, were intended to be recited at the annual New Year Soma ritual. The text also includes some nonritual poetry, fragments of mythology, archaic formulas, and a

2282:

gives the number of syllables to be 432,000, while the metrical text of van Nooten and Holland (1994) has a total of 395,563 syllables (or an average of 9.93 syllables per pada); counting the number of syllables is not straightforward because of issues with sandhi and the post-Rigvedic pronunciation

2624:

The first mandala is the largest, with 191 hymns and 2006 verses, and it was added to the text after Books 2 through 9. The last, or the 10th Book, also has 191 hymns but 1754 verses, making it the second largest. The language analytics suggest the 10th Book, chronologically, was composed and added

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is considered particularly difficult to translate, owing to its length, poetic nature, the language itself, and the absence of any close contemporary texts for comparison. Staal describes it as the most "obscure, distant and difficult for moderns to understand". As a result, he says, it "is often

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adduced to illustrate the "metaphysical" nature of the contents of the younger hymns include: 1.164.34: "What is the ultimate limit of the earth?", "What is the center of the universe?", "What is the semen of the cosmic horse?", "What is the ultimate source of human speech?"; 1.164.34: "Who gave

2541:

Müller used 24 manuscripts then available to him in Europe, while the Pune Edition used over five dozen manuscripts, but the editors of Pune Edition could not procure many manuscripts used by Müller and by the Bombay Edition, as well as from some other sources; hence the total number of extant

3325:, this work consists of 15 adhyayas, the first two (treating of the mahavrata ceremony) and the 7th and 8th of which correspond to the first, fifth, and third books of the Aitareyaranyaka, respectively, whilst the four adhyayas usually inserted between them constitute the highly interesting 1797:

mandalas are the youngest; they are also the longest books, of 191 suktas each, accounting for 37% of the text. Nevertheless, some of the hymns in mandalas 8, 1 and 10 may still belong to an earlier period and may be as old as the material in the family books. The first mandala has a unique

5405:

Witzel: "To sum up: as has been discussed in detail elsewhere , the new Kuru dynasty of Parik it, living in the Holy Land of Kuruk etra, unified most of the Rigvedic tribes, brought the poets and priests together in the common enterprise of collecting their texts and of "reforming" the

1200:). Other evidence also points to a composition date close to 1400 BCE. The earliest texts were composed in the northwestern regions of the Indian subcontinent, and the more philosophical later texts were most likely composed in or around the region that is the modern era state of 5395:

Witzel: "The original collection must have been the result of a strong political effort aiming at the re-alignment of the various factions in the tribes and poets' clans under a post-Sudås Bharata hegemony which included (at least sections of) their former Pūru enemies and some other

3309:, or great vow. The last of these books, composed in sutra form, is, however, doubtless of later origin, and is, indeed, ascribed by Hindu authorities either to Shaunaka or to Ashvalayana. The second and third books, on the other hand, are purely speculative, and are also styled the 4008:, conventionally translated "book", but more literally rendered "cycle". Karen Thomson, author of a series of revisionary word studies and editor of the Metrically Restored Text Online at the University of Texas at Austin, argues, as linguists in the nineteenth century had done ( 3545:.20 (a hymn that is widely cited in the Upanishads as the parable of the Body and the Soul): "Two birds with fair wings, inseparable companions; Have found refuge in the same sheltering tree. One incessantly eats from the fig tree; the other, not eating, just looks on.". 7119:, Revised English Translation Edition, 1926, vol. 1, p. 57) says that "Of the different recensions of this Saṃhitā, which once existed, only a single one has come down to us." He adds in a note (p. 57, note 1) that this refers to the "recension of the Śākalaka-School." 2717:

Samhita, while the Brahmanas are referred to as the "Rigveda Brahmanas" (etc.). Technically speaking, however, "the Rigveda" refers to the entire body of texts transmitted along with the Samhita portion. Different bodies of commentary were transmitted in the different

6065:(a hymn that is widely cited in the Upanishads as the parable of the Body and the Soul): "Two birds with fair wings, inseparable companions; Have found refuge in the same sheltering tree. One incessantly eats from the fig tree; the other, not eating, just looks on."; 5917: 3648:

also emerged in the ancient times, wherein the gods mentioned were viewed as symbolism for legendary individuals or narratives. It was generally accepted that creative poets often embed and express double meanings, ellipses and novel ideas to inspire the reader.

6429:

p. 36 "Probably the least-contested observation concerning the various Indo-European dialects is that those languages grouped together as Indic and Iranian show such remarkable similarities with one another that we can confidently posit a period of Indo-Iranian

3541:

blood, soul, spirit to the earth?", "How could the unstructured universe give origin to this structured world?"; 1.164.5: "Where does the sun hide in the night?", "Where do gods live?"; 1.164.6: "What, where is the unborn support for the born universe?";

4494:

Sources from Saayana Bhashya, SkandaSvami Bhashya, Taittareya Samhita, Maitrayini Samhita and other Samhitas. The Kannada translation work was commissioned by Maharaja of Mysore Jayachama Rajendra Wodeyar. The translations were compiled into 11 volumes.

3170:(10.129) which deals with multiple speculations about the creation of universe, and whether anyone can know the right answer. The marriage hymns (10.85) and the death hymns (10.10–18) still are of great importance in the performance of the corresponding 7425:, Memory of the World Register, UNESCO (2006), page 2, Quote: "One manuscript written on birch bark is in the ancient Sharada script and the remaining 29 manuscripts are written in the Devanagari script. All the manuscripts are in Sanskrit language." 2298:. The Atharvaveda lists two more shakhas. The differences between all these shakhas are very minor, limited to varying order of content and inclusion (or non-inclusion) of a few verses. The following information is known about the shakhas other than 1658:

was codified by compiling the hymns, including the arrangement of the individual hymns in ten books, coeval with the composition of the younger Veda Samhitas. According to Witzel, the initial collection took place after the Bharata victory in the

3376:, a significant and non-self-evident truth. The text also contains hymns of "highly poetical value" – some in dialogue form, along with love stories that likely inspired later Epic and classical poets of Hinduism, states Witzel. 9785: 2439:. They were memorized and verbally transmitted with "unparalleled fidelity" across generations for many centuries. According to Barbara West, it was probably first written down about the 3rd-century BCE. The manuscripts were made from 4074:

in 1981 and Walter Maurer in 1986, although Jamison and Brereton say they "tend to create a distorted view" of the text. In 1994, Barend A. van Nooten and Gary B. Holland published the first attempt to restore the entirety of the

3919:

ceremonies, but the literal acceptance of most of the textual essence is long gone. Musicians and dance groups celebrate the text as a mark of Hindu heritage, through incorporating Rigvedic hymns in their compositions, such as in

2621:). Books 2 through 7 are internally homogeneous in style, while Books 1, 8 and 10 are compilation of verses of internally different styles suggesting that these books are likely a collection of compositions by many authors. 3247:

The Kaushitaka is, upon the whole, far more concise in its style and more systematic in its arrangement features which would lead one to infer that it is probably the more modern work of the two. It consists of 30 chapters

5499: 6241:"As a possible date ad quem for the RV one usually adduces the Hittite-Mitanni agreement of the middle of the 14th cent. B.C. which mentions four of the major Rgvedic gods: mitra, varuNa, indra and the nAsatya azvin)" 6676:, Quote (p. 99): "Although the Middle/Late Vedic periods are the earliest for which we can reconstruct a linguistic map, the situation even at the time of the Indua Civilisation and certainly during the time of the 1355:

are quite outspoken and appear more sexually confident than men, in the text. Elaborate and aesthetic hymns on wedding suggest rites of passage had developed during the Rigvedic period. There is little evidence of

7353: 1667:, over other Puru kings. This collection was an effort to reconcile various factions in the clans which were united in the Kuru kingdom under a Bharata king. This collection was re-arranged and expanded in the 8034:

a "strong traditional streak that (by Western standards) would undoubtedly be thought atheistic"; hymn 10.130 can be read to be in "an atheistic spirit". Michael Ruse (2015), Atheism, Oxford University Press,

7580:, Memory of the World Register, UNESCO (2006), page 3, Quote: "A particularly important manuscript in this collection is the one from Kashmir, written on birch bark, in the Sharada script (No. 5/1875-76)." 5148:

text from the 17th century BCE is older. This text is about the conquest of Kanesh city of Anatolia. Other Hittite texts mention gods which Polomé identifies as being analogous to those mentioned in the

1180:–1350 BCE), which also mention the Vedic gods such as Varuna, Mitra and Indra. Some scholars have suggested that the Rig Veda was composed on the banks of a river in Haraxvaiti province in southern 9189:

Rgveda-Samhita, Text in Devanagari, English translation Notes and indices by H. H. Wilson, Ed. W. F. Webster, originally in 1888, Published Nag Publishers 1990, 11A/U.A. Jawaharnagar, Delhi-7.

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completed the first scholarly translation into German in the 1920s, which was published after his death. Translations of shorter cherrypicked anthologies have also been published, such as those by

7694:

Edited, with an English translation, by M. Haug (2 vols., Bombay, 1863). An edition in Roman transliteration, with extracts from the commentary, has been published by Th. Aufrecht (Bonn, 1879).

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misinterpreted" – with many early translations containing straightforward errors – "or worse: used as a peg on which to hang an idea or a theory." Another issue is technical terms such as

2893:, as well as Varuna, Mitra, the Ashvins, the Maruts, Usas, Surya, Rbhus, Rudra, Vayu, Brhaspati, Visnu, Heaven and Earth, and all the Gods. This Mandala is dated to have been added to the 7545:

Mackenzie Collection: A Descriptive Catalogue of the Oriental Manuscripts and Other Articles Illustrative of the Literature, History, Statistics and Antiquities of the South of India

2420: 1321:

are discernible, and the text offers very general ideas about the ancient Indian society. There is no evidence, state Jamison and Brereton, of any elaborate, pervasive or structured

9222:-sametā, ed. by Sontakke et al., published by Vaidika Samśodhana Mandala, Pune-9, 1972, in 5 volumes (It is original commentary of Sāyana in Sanskrit based on over 60 manuscripts). 4375:, Stuttgart. Geldner's 1907 work was a partial translation; he completed a full translation in the 1920s, which was published after his death, in 1951. This translation was titled 5507: 1467:

The "family books" (2–7) are associated with various clans and chieftains, containing hymns by members of the same clan in each book; but other clans are also represented in the

7573: 7418: 2526:

in addition. Thirteen contain Sayana's commentary. At least five manuscripts (MS. no. 1/A1879-80, 1/A1881-82, 331/1883-84 and 5/Viś I) have preserved the complete text of the

6045:, "What is the ultimate limit of the earth?", "What is the center of the universe?", "What is the semen of the cosmic horse?", "What is the ultimate source of human speech?" 8452: 3271:, or offerings of rice, milk, ghee, etc., whereupon follows the Soma sacrifice in this way, that chapters 7–10 contain the practical ceremonial and 11–30 the recitations ( 8437: 8422: 4865:). Revised edition of Wilson's translation. Replaces obsolete English forms with more modern equivalents (e.g. "thou" with "you"). Includes the original Sanskrit text in 3256:), of five chapters each. The last 10 adhyayas of the latter work are, however, clearly a later addition though they must have already formed part of it at the time of 7132:, Second Edition, 1989, Motilal Banarsidass, Delhi, pp. 300–301) says that "Of the 21 recensions of this Veda, that were known at one time, we have got only two, viz. 3329:, of which we possess two different recensions. The remaining portions (9–15) of the Aranyaka treat of the vital airs, the internal Agnihotra, etc., ending with the 3833:

Samhita is available here. This book was translated from Sanskrit to English by Max Müller in the year 1856. H. H. Wilson also translated this book into English as

3518:

includes an emerging diversity of thought, including monotheism, polytheism, henotheism and pantheism, the choice left to the preference of the worshipper. and the

9236: 6680:, cannot have been very different. There are clear indications that the speakers of Rigvedic Sanskrit knew, and interacted with, Dravidian and Munda speakers." 4055:

was the first to make a translation of the Rig Veda into English, published from 1850–88. Wilson's version was based on a commentary of the complete text by

2178:

period). Attempts to write the Vedas may have been made "towards the end of the 1st millennium BCE". The early attempts may have been unsuccessful given the

5773:

is a late Bronze age text, thus from before 1000 BCE. However, the Mitanni words have a form of Indo-Aryan that is slightly older than that ... Clearly the

2609:

hymns among its regular hymns, making a total of 1025 hymns in the main text for this śākhā. The Bāṣakala text also has an appendix of 98 hymns, called the

1682:) and of the padapatha (by dissolving Sandhi out of the earlier metrical text), occurred during the later Brahmana period, in roughly the 6th century BCE. 884: 1387:

to have been composed before 1000 BCE. Hymn 5.63 mentions "metal cloaked in gold", suggesting that metalworking had progressed in the Vedic culture.

4675: 3225: 5013:

Sanskrit Text with Word To Word Meaning and English Translation and Hindi Translation (with Mahesh Chandra Gautam). Also contains Essence of a verse.

3915:, in contemporary Hinduism, has been a reminder of the ancient cultural heritage and point of pride for Hindus, with some hymns still in use in major 10176: 8863: 4444: 1798:

arrangement not found in the other nine mandalas. The first 84 hymns of the tenth mandala have a structure different from the remaining hymns in it.

1705:, dating several centuries after the hymns were composed. This redaction also included some additions (contradicting the strict ordering scheme) and 1371:

and porridge, in hymns such as 8.83, 8.70, 8.77 and 1.61 in some versions of the text; however, there is no discussion of rice cultivation. The term

1450: – have Dravidian roots found in the southern region of India, or are of Tibeto-Burman origins. A few non-Indo-European words in the 4646: 1504:

hymn (a special sūkta of rigidly formulaic structure, used for rituals). In all, 10 families of rishis account for more than 95 per cent of the

1089:, as well as praise them. The more recent books (Books 1 and 10) in part also deal with philosophical or speculative questions, virtues such as 9594: 9345: 3267:

While the Aitareya deals almost exclusively with the Soma sacrifice, the Kaushitaka, in its first six chapters, treats of the several kinds of

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manuscripts discovered so far show some differences. Broadly, the most studied Śākala recension has 1017 hymns, includes an appendix of eleven

9186:, Department of Sanskrit and Indian Studies, Harvard University, Harvard University Press, Cambridge, Massachusetts and London, England, 1994. 4032:), that the apparent obscurity derives from the failure to discard a mass of assumptions about ritual meaning inherited from Vedic tradition. 3672:

According to the Puranic tradition, Ved Vyasa compiled all the four Vedas, along with the Mahabharata and the Puranas. Vyasa then taught the

1095:(charity) in society, questions about the origin of the universe and the nature of the divine, and other metaphysical issues in their hymns. 3510:" for the philosophy expressed here, avoiding the connotations of "monotheism" in Judeo-Christian tradition. Other widely cited examples of 3939:

According to Axel Michaels, "most Indians today pay lip service to the Veda and have no regard for the contents of the text." According to

3661:, in the medieval period, the language of the hymns had become "almost entirely unintelligible", and their interpretation mostly hinged on 2553:

manuscripts in paper, palm leaves and birch bark form, either in full or in portions, have been discovered in the following Indic scripts:

1081:). In the eight books – Books 2 through 9 – that were composed the earliest, the hymns predominantly discuss 5777:

cannot be older than ca. 1400, and taking into account a period needed for linguistic change, it may not be much older than ca. 1200 BCE."

3899: 2182:

rules that forbade the writing down the Vedas, states Witzel. The oral tradition continued as a means of transmission until modern times.

8993: 7797: 6995: 6245: 5633: 8223: 8140: 5672: 8186: 8163: 7925: 6150: 4348:

in 1896. Revised by J. L. Shastri in 1973. Griffith's philology was outdated even in the 19th-century and questioned by scholars.

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The Rig Veda plays a role in the modern construction of a Hindu identity, portraying Hindus as the original inhabitants of India. The

7878:

see e.g. Jeaneane D. Fowler (2002), Perspectives of Reality: An Introduction to the Philosophy of Hinduism, Sussex University Press,

7570: 7415: 3864:) discussed the philosophies of the Vedas. According to Robson, Dayananda believed "there were no errors in the Vedas (including the 2897:

after Mandala 2 through 9, and includes the philosophical Riddle Hymn 1.164, which inspires chapters in later Upanishads such as the

2218:) is the only one to have survived in its entirety. Another śākhā that may have survived is the Bāṣkala, although this is uncertain. 8943:

Karen Thomson and Jonathan Slocum (2006). Online edition of van Nooten and Holland's metrically restored text, University of Texas.

9782:(large PDF files of book scans). Two editions: London, 1877 (Samhita and Pada texts) and Oxford, 1890–92, with Sayana's commentary. 8965: 6338: 877: 9763: 8735:"Speak for itself: how the long history of guesswork and commentary on a unique corpus of poetry has rendered it incomprehensible" 7364: 3530: 9631: 8895: 2722:

or "schools". Only a small portion of these texts has been preserved: The texts of only two out of five shakhas mentioned by the

8449: 2129:

alone. In order to achieve this the oral tradition prescribed very structured enunciation, involving breaking down the Sanskrit

9323: 8434: 8419: 5464: 2504: 2460: 12330: 12320: 10692: 10169: 9714: 9691: 9665: 9557: 9539: 9516: 9481: 9462: 9441: 9403: 9395: 9306: 9112: 9079: 9058: 8698: 8677: 8645: 8610: 8592: 8537: 8516: 8402: 8385: 8291: 8263: 8217: 8104: 8087: 8070: 8040: 8022: 8005: 7988: 7971: 7954: 7904: 7883: 7836: 7791: 7725: 7708: 7637: 7325: 7286: 7026: 6945: 6882: 6669: 6633: 6580: 6387: 6299: 6272: 6180: 6144: 6113: 6096: 6023: 5998: 5967: 5833: 5666: 5627: 5579: 5087: 4993: 4989: 4919: 4862: 4805: 4634: 4470: 4140: 9085: 8651: 8352: 7520: 7394: 7331: 7292: 6586: 4221: 8745: 7390:

A Catalogue of Sanscrit MSS.: Existing in Oudh Discovered Oct.-Dec. 1874, Jan.-Sept. 1875, 1876, 1877, 1879–1885, 1887–1890

6050:, "Who gave blood, soul, spirit to the earth?", "How could the unstructured universe give origin to this structured world?" 4914:

Partial translation (Mandala 1 and 2). The authors are working on a second volume. Published by Verlag der Weltreligionen (

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dates at least as far back as 6000–4000 BCE based on his astronomical research into the position of the constellation

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is the largest of the four Vedas, and many of its verses appear in the other Vedas. Almost all of the 1875 verses found in

1748:

and the shortest books; they are arranged by length (decreasing length of hymns per book) and account for 38% of the text.

8947: 2625:

last. The content of the 10th Book also suggest that the authors knew and relied on the contents of the first nine books.

2125:

anchor the text's true meaning, and the fixed text was preserved with unparalleled fidelity for more than a millennium by

1774:

mandalas, comprising hymns of mixed age, account for 15% and 9%, respectively. The ninth mandala is entirely dedicated to

9271: 8582: 7496: 5896: 1313:

offers no direct evidence of social or political systems in the Vedic era, whether ordinary or elite. Only hints such as

870: 3586:

suggests it was "composed by poets, human individuals whose names were household words" in the Vedic age, states Staal.

3570:

simply means "that what is heard, in the sense that it is transmitted from father to son or from teacher to pupil". The

3317:, ascribed, like its Brahmana (and the first book), to Mahidasa Aitareya; and the third book is also referred to as the 3162:

which is in praise of rivers and is important for the reconstruction of the geography of the Vedic civilization and the

915: 9578: 6067: 3542: 3342:

number of hymns with early philosophical speculations. Composed by the poets of different clans, including famed Vedic

983:

Shakha. Much of the contents contained in the remaining Shakhas are now lost or are not available in the public forum.

11356: 8380:

Andrea Pinkney (2014), Routledge Handbook of Religions in Asia (Editors: Bryan Turner and Oscar Salemink), Routledge,

639: 9832: 9587: 9265: 8346: 6323: 5857: 5077:

1400 BCE. Philological estimates tend to date the bulk of the text to the second half of the second millennium:

4735: 4706: 4390: 4243: 1351:(RV 1.179.1–2), Viśvavārā Ātreyī (RV 5.28), Śacī Paulomī (RV 10.159), Śaśvatī Āṅgirasī (RV 8.1.34). The women of the 12188: 9227: 7632:

Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, New York: Authors Choice Press,

5451: 3264:, whom his father Ajigarta sells and offers to slay, the recital of which formed part of the inauguration of kings. 2644:

are by far the largest source of verses for Sama Veda. Book 10 contributes the largest number of the 1350 verses of

2499:

scripts, written on birch bark and paper. The oldest of the Pune collection is dated to 1464. The 30 manuscripts of

1218:, making it one of the few examples with an unbroken tradition. Its composition is usually dated to roughly between 10162: 9801: 9531: 8318: 7198:

at the end. Griffith's translation has these 11 at the end of the eighth mandala, after 8.92 in the regular series.

6136: 3891:), conceive life in terms of a struggle between the forces of light and darkness, and sought the ultimate reality. 2601:

hymns which are often counted with the eighth mandala, for a total of 1028 metrical hymns. The Bāṣakala version of

5890: 3738:) were written during the medieval period, including the commentaries by Skandasvamin (pre-Sayana, roughly of the 3566:

in Western religious tradition, but Staal argues that "it is nowhere stated that the Veda was revealed", and that

1165:

separation, dated to roughly 2000 BCE. A reasonable date close to that of the composition of the core of the

12176: 11707: 9053:. Vol. 1–3. Translated by Stephanie W. Jamison; Joel P. Brereton. New York: Oxford University Press. 2014. 8791: 7983:

Thomas Paul Urumpackal (1972), Organized Religion According to Dr. S. Radhakrishnan, Georgian University Press,

7180:

or "the whole" recognised in a śākhā, although khila hymns have sanctified roles in rituals from ancient times).

12294: 12005: 6837: 6498: 607: 7949:

Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press,

1347:, as well as Apāla Ātreyī (RV 8.91), Godhā (RV 10.134.6), Ghoṣā Kākṣīvatī (RV 10.39.40), Romaśā (RV 1.126.7), 12134: 9630:, Harvard Oriental Series, Opera Minora, vol. 2, Cambridge: Harvard University Press, pp. 257–348, 7360: 12183: 8934:

B. van Nooten and G. Holland, Rig Veda. A metrically restored text. Cambridge: Harvard Oriental Series 1994

8777:"A still undeciphered text: how the scientific approach to the Rigveda would open up Indo-European studies" 8000:

Franklin Edgerton (1996), The Bhagavad Gita, Cambridge University Press, Reprinted by Motilal Banarsidass,

4743: 4479: 3305:), three of which, the first and the last two, are of a liturgical nature, treating of the ceremony called 2516: 2243:

hymns which are now customarily included in the 8th mandala (as 8.49–8.59), for a total of 1028 hymns. The

1714: 1399: 1197: 8855: 7669: 5181: 5175: 4441: 2732:

even claims the existence of twelve Rigvedic shakhas. The two surviving Rigvedic corpora are those of the

2652:, or about one fifth of the 5987 verses in the Atharvaveda text. A bulk of 1875 ritual-focussed verses of 1264:

is far more archaic than any other Indo-Aryan text. For this reason, it was in the center of attention of

12198: 10513: 9422:

The Horse The Wheel And Language. How Bronze-Age Riders From the Eurasian Steppes Shaped The Modern World

7438:

Vedic manuscripts (Catalogue of the Sanskrit manuscripts in the library of the India office: Part 1 of 7)

7046: 6960: 3578:, and this reverential term appears only centuries after the end of the Vedic period in the texts of the 2194:

Geographical distribution of the Late Vedic Period. Each major region had its own recension of Rig Veda (

1292: 595: 9298:

The Philosophy of the Grammarians, in Encyclopedia of Indian Philosophies Volume 5 (Editor: Karl Potter)

5936: 4643: 3676:

samhita to Paila, who started the oral tradition. An alternate version states that Shakala compiled the

3525:

Ruse (2015) commented on the old discussion of "monotheism" vs. "henotheism" vs. "monism" by noting an "

12225: 11717: 11294: 10750: 10723: 9498: 9425: 9161:. The editorial board for the First Edition included N. S. Sontakke (Managing Editor), V. K. 7896: 7017:

K. Meenakshi (2002). "Making of Pāṇini". In George Cardona; Madhav Deshpande; Peter Edwin Hook (eds.).

6817: 4748: 4171: 3916: 1099: 833: 634: 8838: 8836: 8834: 8832: 8099:

Jan Westerhoff (2009), Nagarjuna's Madhyamaka: A Philosophical Introduction, Oxford University Press,

7857: 7845: 6183:, p. 64, Quote: "The 1,028 hymns of the Rigveda are recited at initiations, weddings and funerals...." 2447:, which decompose and therefore were routinely copied over the generations to help preserve the text. 12245: 11171: 10685: 8830: 8828: 8826: 8824: 8822: 8820: 8818: 8816: 8814: 8812: 8256:

Hindu iconoclasts: Rammohun Roy, Dayananda Sarasvati and Nineteenth-Century Polemics Against Idolatry

7106:

of Śākalya) while others (such as the Bāṣkala text) have been lost or are only rumored about so far."

6769: 5870: 5868: 5866: 3970: 3849: 3632:

in the ancient tradition can be interpreted in three ways – from the perspective of religious rites (

2967:

as well as the Rbhus, Ashvins, Brhaspati, Vayu, Usas, etc. Most hymns in this book are attributed to

2255:

hymns among its regular hymns, making a total of 1025 regular hymns for this śākhā. In addition, the

1744:("circles"), of varying age and length. The "family books", mandalas 2–7, are the oldest part of the 1281: 1119: 81: 10824: 9605: 6460: 6458: 6456: 6454: 6452: 6450: 6448: 2174:–1000 CE. The Upanishads were likely in the written form earlier, about mid-1st millennium CE ( 1701:, ordered by author, deity and meter) and a later redaction, coeval with the redaction of the other 12039: 11697: 11621: 11327: 11109: 11084: 10633: 10469: 9376: 8989: 7895:

GJ Larson, RS Bhattacharya and K Potter (2014), The Encyclopedia of Indian Philosophies, Volume 4,

4405: 4382: 3952: 3723: 2142: 2092:

As with the other Vedas, the redacted text has been handed down in several versions, including the

1403: 758: 753: 318: 298: 17: 10859: 8809: 8615: 7828: 6475: 6473: 5990: 5863: 4687: 3907:

includes the Vivaha-sukta (above). Its recitation continues to be a part of Hindu wedding rituals.

2325:. Very similar to Śākala, with a few additional verses; might have derived from or merged with it. 11875: 11735: 11406: 10946: 10889: 10068: 7256: 6852: 6547: 6521: 6445: 6379: 4465:

Partial translation published by N. K. Gupta, Pondicherry. Later republished several times (

4399: 4144: 4044: 3973:, an argument is made that the IVC was Aryan, and the bearer of the Rig Veda. Indian nationalist 3883:

as mystical. Aurobindo states that the Vedic hymns were a quest after a higher truth, define the

2210:

f. "branch", i. e. "recension") of the Rig Veda are known to have existed in the past. Of these,

1660: 1439: 1407: 1285: 856: 738: 689: 11770: 9779: 9380: 9124: 7436: 6352: 6350: 2427:

manuscript page, Mandala 1, Hymn 1 (Sukta 1), lines 1.1.1 to 1.1.9 (Sanskrit, Devanagari script)

12218: 12171: 11381: 11104: 9211:

ed. Sontakke et al., published by Vaidika Samsodhana Mandala, Pune (2nd ed. 1972) in 5 volumes.

7207:

cf. Preface to Khila section by C.G.Kāshikar in Volume-5 of Pune Edition of RV (in references).

6535: 6470: 6442:"The identification of the Andronovo culture as Indo-Iranian is commonly accepted by scholars." 6186: 5959: 5477: 5438: 5091: 4550: 4360: 4118: 4067: 4040: 4025: 4017: 3868:), and if anyone showed him an error, he would maintain that it was a corruption added later". 3201:

are called, two have come down to us, namely those of the Aitareyins and the Kaushitakins. The

1007: 995: 664: 458: 323: 10670: 8983: 7781: 7767: 7748: 7651: 7244: 7081: 6989: 6966: 6373: 6242: 6229: 5658:

Entstehung von Sprachen und Völkern: glotto- und ethnogenetische Aspekte europäischer Sprachen

5617: 4051:

published his six-volume translation into German, the first printed edition and most studied.

3989:. These theories are controversial, and not accepted or propagated in mainstream scholarship. 3686:, a Hindu philosopher of the 13th century, provided a commentary of the first 40 hymns of the 12240: 12193: 12166: 12129: 11386: 9825: 9548:

Gregory Possehl; Michael Witzel (2002). "Vedic". In Peter N. Peregrine; Melvin Ember (eds.).

9450: 8207: 8134: 7682: 6347: 5656: 3986: 2484: 2440: 669: 570: 11702: 9653: 8180: 8157: 6289: 6130: 5982: 5597: 2299: 2137:

and inflections, as well as certain permutations. This interplay with sounds gave rise to a

2108:, which combines words according to the rules of sandhi (the process being described in the 12335: 12325: 12213: 12208: 12203: 12124: 11601: 11094: 11079: 10731: 10678: 10640: 10448: 9573: 7485: 7176:

meant distinct "part" of Rgveda separate from regular hymns; all regular hymns make up the

5230: 4972: 4932: 4889: 4808:). The work is in verse form, without reference to the original hymns or mandalas. Part of 4597: 4029: 3861: 3680:

from the teachings of Vedic rishis, and one of the manuscript recensions mentions Shakala.

3358:(speech, sound), a tradition set in place. The text introduced the prized concepts such as 3326: 3208: 2444: 2401: 2378: 1414:

are neither Indo-Aryan nor Indo-European, states the Sanskrit and Vedic literature scholar

743: 308: 265: 138: 8017:

Elizabeth Reed (2001), Hindu Literature: Or the Ancient Books of India, Simon Publishers,

4759:

Given meaning of each word/words, then gave the bhava-arth. Published by Swadhyay Mandal.

4544:, but leaves out significant hymns, including the ones dedicated to Indra and the Asvins. 4316: 2291: 939: 933: 8: 12263: 12230: 12109: 12000: 11935: 11785: 11644: 11524: 11396: 11224: 11161: 11114: 10563: 10318: 8962: 8672:

Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin,

8316:

The Vivaha (Marriage) Samskara as a Paradigm for Religio-cultural Integration in Hinduism

6262: 5983: 5765:, p. 11: "Incidentally, the Indo-Aryan loanwords in Mitanni confirm the date of the 5196: 4381:. Harvard Oriental Studies, vols. 33–37 (Cambridge, Massachusetts: 1951–7). Reprinted by 4331: 4300: 3974: 3966: 2640:, either once or as repetition, and rewritten in a chant song form. Books 8 and 9 of the 2279: 1015: 679: 279: 175: 10913: 10773: 7492:

palm leaf manuscript was likely copied sometime between mid-18th and late-19th-century.

7488:

is preserved at the Cambridge University Sanskrit Manuscript Library (MS Or.2366). This

7241:: the number is motivated numerologically rather than based on an actual syllable count. 6335: 5115:, 1998, p. 158) based on 'cumulative evidence' sets a wide range of 1700–1100 BCE. 4354: 4251: 4180: 3803:. The original book has been translated into English by Prof.K.T. Pandurangi accessible 3522:(10.129), one of the most widely cited Rigvedic hymns in popular western presentations. 3362:(active realization of truth, cosmic harmony) which inspired the later Hindu concept of 3035:, all the gods, Pusan, Ashvin, Usas, etc. Most hymns in this book are attributed to the 365: 12065: 12024: 11316: 11129: 11074: 9760: 9339: 6829: 6126: 5952: 5331: 5313: 5221: 5063: 4696: 3871:

According to Dayananda and Aurobindo the Vedic scholars had a monotheistic conception.

3314: 2728: 1344: 1162: 649: 375: 342: 260: 11289: 11264: 9620: 8885: 6491:

Michael Witzel (1996), "Little Dowry, No Sati: The Lot of Women in the Vedic Period",

5415:

The total number of verses and meter counts show minor variations with the manuscript.

4730:

Partial translation (108 hymns), along with critical apparatus. Published by Penguin (

4066:

Translations have since been made in several languages, including French and Russian.

2309:

Aśvalāyana: Includes 212 verses, all of which are newer than the other Rigvedic hymns.

2167:. According to Witzel, the Paippalada Samhita tradition points to written manuscripts 1132: 12280: 12274: 12154: 12144: 12010: 11945: 11338: 11279: 11134: 11124: 10501: 10083: 10030: 9982: 9710: 9687: 9661: 9654: 9621:"The Development of the Vedic Canon and its Schools: The Social and Political Milieu" 9583: 9553: 9535: 9512: 9477: 9458: 9437: 9391: 9302: 9261: 9108: 9075: 9054: 8694: 8673: 8641: 8606: 8588: 8533: 8512: 8398: 8381: 8342: 8287: 8259: 8213: 8100: 8083: 8066: 8036: 8018: 8001: 7984: 7967: 7950: 7900: 7879: 7832: 7787: 7721: 7704: 7633: 7442: 7321: 7282: 7189: 7022: 6941: 6878: 6833: 6665: 6629: 6609: 6576: 6383: 6319: 6295: 6268: 6176: 6140: 6109: 6092: 6019: 5994: 5963: 5853: 5829: 5662: 5623: 5575: 5190: 5025: 4985: 4915: 4858: 4801: 4731: 4702: 4630: 4582: 4466: 4435:

Partial translation (Mandala 2, 5, 7 and 8). Later published as independent volumes.

4386: 4372: 4277: 4239: 4136: 3962: 3563: 3203: 2898: 2874:("all-gods") as well as the "thirty-three gods" are the groups of deities mentioned. 2480: 1671:, reflecting the establishment of a new Bharata-Puru lineage and new srauta rituals. 1296: 910: 748: 718: 684: 622: 463: 347: 337: 11745: 10795: 3575: 2530:. MS no. 5/1875-76, written on birch bark in bold Sharada, was only in part used by 2190: 1650:

tribe, when the center of Vedic culture moved east from the Punjab into what is now

12315: 12015: 11925: 11816: 11416: 11411: 11376: 11351: 11237: 11194: 10881: 10741: 10433: 9912: 9818: 9789: 9138: 8637:

Participles in Rigvedic Sanskrit: The Syntax and Semantics of Adjectival Verb Forms

8082:

D Sharma (2011), Classical Indian Philosophy: A Reader, Columbia University Press,

7824: 6821: 6621: 5817: 5276: 5119:, p. 155 gives an estimate of 1100 BCE for the youngest hymns in book 10. 5033: – Ascetic wanderer with mystical powers described in the Vedic Sanskrit hymns 4605: 4294: 4196: 3875:

gave commentaries, general interpretation guidelines, and a partial translation in

3658: 3490:

They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.

3477: 3404:, its younger parts, specifically mandalas 1 and 10, have been noted as containing 2753: 2656:, in its numerous versions, also borrow and build upon the foundation of verses in 2569: 1883: 1603: 1472: 1391: 1193: 1185: 1127: 823: 773: 694: 659: 487: 468: 453: 405: 11199: 9748: 9568:

The Homeland of the Aryans. Evidence of Rigvedic Flora and Fauna & Archaeology

8571:

Witzel, Michael, "The Pleiades and the Bears viewed from inside the Vedic texts",

4540:

Appears in a series of publications, organized by the deities. Covers most of the

3606: 3313:. Again, the last four chapters of the second book are usually singled out as the 2467:, Franz Kielhorn and others, originating from different parts of India, including 2138: 410: 12284: 12149: 12102: 12084: 12034: 11968: 11950: 11893: 11843: 11662: 11566: 11439: 11401: 11371: 11209: 11099: 10938: 10931: 10778: 10659: 10388: 10373: 10197: 10058: 10053: 10040: 9920: 9767: 9506: 9296: 9275: 9102: 9100: 9069: 9048: 8969: 8951: 8890: 8635: 8456: 8441: 8426: 8336: 8322: 8190: 8167: 8144: 7612: 7577: 7543: 7514: 7500: 7422: 7388: 7315: 7276: 6935: 6872: 6659: 6570: 6342: 6249: 6013: 5921: 5537: 5425: 4650: 4535: 4448: 4377: 4325: 4233: 4175: 4165: 4013: 3804: 3666: 3159: 2851: 2843: 2774:, the sacred potion or the plant it is made from. Equally prominent gods are the 2156:

was first written down. The oldest surviving manuscripts have been discovered in

1547: 1435: 1361: 1137: 1098:

Some of its verses continue to be recited during Hindu prayer and celebration of

1019: 813: 793: 768: 492: 420: 313: 56: 10864: 9067: 8842: 8734: 8621: 7863: 7851: 7262: 7250: 7087: 6972: 6903: 6858: 6553: 6541: 6504: 6479: 6464: 6356: 6192: 6073: 5874: 5822:

The History of the Ancient World: From the Earliest Accounts to the Fall of Rome

5603: 4610:

Partial translation, extended to a full translation published during 1989–1999.

4271: 4079:

to its poetic form, systematically identifying and correcting sound changes and

2613:, bringing the total to 1,123 hymns. The manuscripts of Śākala recension of the 2464: 1438:

found in the eastern and northeastern (Assamese) region of India, with roots in

12119: 12055: 11898: 11242: 11119: 11089: 10924: 10287: 9675: 9649: 9616: 9508:

The Indo-Aryans of Ancient South Asia: Language, Material Culture and Ethnicity

9208:

ed. Müller (original commentary of Sāyana in Sanskrit based on 24 manuscripts).

8944: 8691:

India's Past: A Survey of Her Literatures, Religions, Languages and Antiquities

8397:

Jeffrey Haines (2008), Routledge Handbook of Religion and Politics, Routledge,

7467: 6661:

The Indo-Aryans of Ancient South Asia: Language, Material Culture and Ethnicity

5176: 4902: 4664: 4556: 4186: 4084: 4021: 3929: 3754: 3519: 3417: 3167: 3044: 2942: 2581: 2563: 2492: 2436: 2228: 2211: 2126: 1782:. The hymns in the ninth mandala are arranged by both their prosody structure ( 1710: 1690: 1639:

took place late in the Rigvedic or rather in the early post-Rigvedic period at

1471:. The family books are associated with specific regions, and mention prominent 1226: 1158: 1107: 991: 980: 951: 944: 803: 583: 303: 284: 95: 30:

This article is about the collection of Vedic hymns. For the manga series, see

10788: 9268: 7493: 6825: 6625: 5463:

The birch bark text from which Müller produced his translation is held at the

3514:

tendencies include hymns 1.164, 8.36 and 10.31, Other scholars state that the

12309: 12235: 12139: 11918: 11692: 11430: 11321: 11232: 11166: 10624: 10185: 9774: 9706: 9679: 9253: 8578: 8478:

Kazanas, N. (2000), "A new date for the Rgveda", in Pande, G. C. (ed.),

7917: 7446: 6132:

Mythologies and Philosophies of Salvation in the Theistic Traditions of India

5386:. In a few cases, more than one rishi is given, signifying lack of certainty. 5338:

are believed to have composed the Rigvedic hymns. The main contributors were

5145: 4719: 4501: 4454: 4170:

Partial translation published by W. H. Allen and Co., London, and later

4071: 3872: 3857: 3492:

To what is One, sages give many a title they call it Agni, Yama, Matarisvan.

3235: 3222:

slight. There is also a certain amount of material peculiar to each of them.

3166:

which has been important in studies of Vedic sociology. It also contains the

3163: 2811: 2779: 2723: 2130: 1872: 1651: 1329:

appear disproportionately as speakers in dialogue hymns, both as mythical or

1265: 818: 808: 783: 778: 733: 546: 522: 512: 507: 497: 482: 448: 370: 9628:

Inside the Texts, Beyond the Texts: New Approaches to the Study of the Vedas

5932: 5080: 5039: – Sanskrit word meaning the breaching or removal of Avidya (ignorance) 4157: 4048: 4009: 3814: 3711: 3503: 3257: 2531: 1751:

The hymns are arranged in collections each dealing with a particular deity:

1269: 67:). The pitch-accent is marked by underscores and vertical overscores in red. 11790: 11755: 11652: 11269: 10048: 10025: 9455:

The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate

7720:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

7703:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

7656: 7617: 6613: 6369: 6243:

M. Witzel, Early Sanskritization – Origin and development of the Kuru state

5825: 5304: 5154: 4788: 4202: 4052: 3825:

Sāyaṇācārya, a Sanskrit scholar, wrote a treatise on the Vedas in the book

3788: 3739: 3683: 3615: 3476:

10.129 (Abridged, Tr: Kramer / Christian) This hymn is one of the roots of

3229:

Devi sukta, which highlights the goddess tradition of Hinduism is found in

3150:

comprises additional 191 hymns, frequently in later language, addressed to

3139: 3115:

comprises 103 hymns to various gods. Hymns 8.49 to 8.59 are the apocryphal

3082: 3070: 2998: 2847: 2771: 2175: 2104: 1775: 1668: 1647: 1322: 1318: 1245: 1241: 1123: 1003: 788: 723: 644: 541: 536: 517: 502: 109: 10329: 10154: 9356:

Hymnen des Rigveda. 1. Teil: Metrische und textgeschichtliche Prolegomena.

9217: 9174: 9168: 9162: 9154: 9147: 8918: 7217: 7193: 7167: 5795: 5530: 4840: 4738:). A bibliography of translations of the Rig Veda appears as an Appendix. 4057: 3731: 3696: 3591: 3191: 3125: 3117: 3103: 3037: 3015: 2969: 2947: 2917: 2522:

Of these thirty manuscripts, nine contain the samhita text, five have the

2273: 2256: 2250: 2244: 2235: 2226: 1908:(4×12). The trishtubh meter (40%) and gayatri meter (25%) dominate in the 1887: 1863: 1855: 1844: 1837: 1816: 1808: 1505: 1498: 1483: 1071: 1063: 1055: 925: 12097: 11930: 11858: 11848: 11760: 11750: 11725: 11366: 11361: 11252: 11046: 11030: 10973: 10908: 10844: 10617: 10592: 10533: 10307: 10189: 10143: 10111: 10063: 9490: 5351: 4943:

Partial translation (Mandala 3 and 5). Published by Lokbharti, Allahabad

4525: 3940: 3715: 3347: 3261: 2871: 2649: 2575: 2392: 2322: 2312: 2295: 2110: 1905: 1865: 1779: 1675: 1415: 1273: 1181: 962: 674: 654: 602: 556: 551: 208: 146: 8315: 7461: 5619:

The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary

1829: 1252:

was systematized around 1000 BCE, at the time of the Kuru kingdom.

11995: 11963: 11908: 11765: 11474: 11311: 11284: 11066: 10839: 10599: 10528: 10242: 10131: 10106: 10101: 9947: 9902: 7918:"The Rig Veda/Mandala 1/Hymn 164 – Wikisource, the free online library" 7377:

cf. Editorial notes in various volumes of Pune Edition, see references.

7237: 6891: 5375: 5367: 5308: 5213: 4866: 3853: 3507: 3421: 3409: 3401: 3288: 3240: 3147: 3062: 2990: 2831: 2815: 2807: 2758:

The Rigvedic hymns are dedicated to various deities, chief of whom are

2749: 2705: 2557: 2496: 2476: 2237: 1794: 1532: 1492:. Most sūktas are attributed to single composers; for each of them the 1368: 1215: 947: 828: 250: 237: 9754: 6771:

Rigveda Brahmanas: the Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda

4629:

Extension of Wilson's translation. Republished by Nag, Delhi in 1990 (

4416:

Partial translation (30 hymns). Published by Clarendon Press, Oxford.

3969:. Dating the Rig Veda as contemporaneous with (or even preceding) the 105: 12114: 11903: 11853: 11826: 11775: 11740: 11730: 11682: 11581: 11549: 11494: 11391: 11346: 11020: 10587: 10518: 10408: 10351: 10267: 10136: 10078: 9897: 9892: 9887: 9882: 9877: 9872: 9867: 9862: 9857: 8776: 7672:, Thirteen Principal Upanishads, Oxford University Press, pp. 374–375 7053:

manuscript of the 14th century. Older palm leaf manuscripts are rare.

6106:

A History of Indian Literature: Veda and Upanishads, Volume 1, Part 1

6101: 5594:

H. Oldenberg, Prolegomena,1888, Engl. transl. New Delhi: Motilal 2004

5379: 5347: 5272: 5036: 3662: 3590: 3537: 3397: 3351: 3134: 3112: 3094: 3050: 3024: 2978: 2956: 2926: 2904: 2878: 2653: 2523: 2146: 2134: 2094: 1901: 1897: 1790: 1771: 1767: 1706: 1698: 1694: 1618: 1613: 1598: 1585: 1570: 1557: 1542: 1527: 1348: 1082: 798: 728: 629: 203: 8488:

Kazanas, N. D. (2001), "Indo-European Deities and the Rgveda",

8133:

Frederick M. Smith (1994), "Purāņaveda", in Laurie L. Patton (ed.),

6963:, Arthur MacDonell, Oxford University Press/Appleton & Co, p. 56 6805: 4485:

Pandit H.P. Venkat Rao, LaxmanAcharya and a couple of other Pandits

3252:); while the Aitareya has 40, divided into eight books (or pentads, 1153:

According to Jamison and Brereton, in their 2014 translation of the

12159: 11978: 11973: 11863: 11800: 11780: 11611: 11447: 11274: 11247: 11214: 11156: 11056: 11051: 11025: 10950: 10834: 10706: 10654: 10610: 10582: 10552: 10538: 10458: 10418: 10403: 10262: 10205: 10116: 9390:(trans. R. Arrowsmith), Boston, Ginn and Co. (1886), 2004 reprint: 8552:

Agrawal, D. P. (2002), "Comments on 'Indigenous IndoAryans'",

8117: 8115: 8113: 7541: 7313: 5914: 5363: 5260: 5201: 5185: 3294: 3293:

Each of these two Brahmanas is supplemented by a "forest book", or

3284: 3184: 2938: 2835: 2819: 2696: 2687: 2633: 2215: 1330: 1189: 590: 425: 232: 227: 198: 154: 85: 10988: 9742: 7966:

Garry Trompf (2005), In Search of Origins, 2nd Edition, Sterling,

7571:

Rigvedasamhita, Rigvedasamhita-Padapatha and Rigvedasamhitabhashya

7416:

Rigvedasamhita, Rigvedasamhita-Padapatha and Rigvedasamhitabhashya

6375:

The Roots of Hinduism: The Early Aryans and the Indus Civilization

5030: 3622:

by discussing the meanings of difficult words. In his book titled

967: 164: 12060: 11913: 11831: 11821: 11596: 11586: 11559: 11554: 11544: 11499: 11484: 11479: 11259: 11204: 11189: 11181: 11148: 10918: 10893: 10869: 10768: 10758: 10604: 10438: 10413: 10393: 10361: 10356: 10346: 10272: 10252: 10247: 10237: 10232: 10126: 9992: 9962: 9957: 9935: 9849: 9595:"Early Sanskritization: Origin and Development of the Kuru state" 9260:(Commentary on the Rig Veda), Lotus Press, Twin Lakes, Wisconsin 8212:. Penguin Books. pp. 16–17, See also the glossary on Vyasa. 7102:, p. 69. "The RV has been transmitted in one recension (the 7056: 7019:

Indian Linguistic Studies: Festschrift in Honor of George Cardona

5801: 5371: 5339: 5300: 4131:

Partial translation with 121 hymns (London, 1830). Also known as

4004: 3624: 3579: 3526: 3372: 2859: 2855: 2775: 2674: 2472: 2468: 2262: 1893: 1740: 1379:, but it is unclear which metal it was. Iron is not mentioned in 1340: 1333: 1284:. There are strong linguistic and cultural similarities with the 1201: 1170: 1103: 763: 707: 438: 415: 400: 393: 222: 50: 31: 10854: 10710: 10073: 9757:

online text and PDF, several versions prepared by Detlef Eichler

8110: 7216:

These Khilani hymns have also been found in a manuscript of the

6055:, "Where does the sun hide in the night?", "Where do gods live?" 1759:

comes second, and so on. They are attributed and dedicated to a

1091: 994:

text. Its early layers are among the oldest extant texts in any

12092: 12070: 11883: 11836: 11795: 11677: 11667: 11606: 11514: 11457: 11452: 11306: 10993: 10829: 10815: 10800: 10700: 10548: 10543: 10508: 10496: 10486: 10453: 10443: 10378: 10297: 10277: 10215: 10210: 10010: 9987: 9972: 9967: 9952: 9405:

Indo-Iranian Languages in Encyclopedia of Indo-European Culture

9326:, Mongolian Studies, Journal of the Mongolian Society XI, 1988. 9199: 9130: 8925:. 6 vols. (London, 1850–88); reprint: Cosmo Publications (1977) 8296: 7357: 6291:

The Penguin History of Early India: From the Origins to AD 1300

5899:, Mandala 10, Hymn 117, Ralph T. H. Griffith (Translator); 5383: 5359: 5264: 5252: 5171: 4080: 4056: 3888: 3757:(after Sayana, an abbreviated version of Sayana's commentary). 3743: 3695: 3562:" in Hindu tradition. This has been compared to the concept of 3559: 3511: 3405: 3363: 3098: 3086: 3074: 3066: 3010: 3002: 2994: 2937:

and the Vishvedevas. The verse 3.62.10 has great importance in

2863: 2803: 2795: 2791: 2783: 2719: 2512: 2203: 1783: 1718: 1679: 1337: 1314: 1288: 976: 838: 169: 9684:

Which of Us are Aryans?: Rethinking the Concept of Our Origins

8472:

Kazanas, N. (2002), "Indigenous Indo-Aryans and the Rigveda",

6778: 6648:

Among others, Macdonell and Keith, and Talageri 2000, Lal 2005

6074:

Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) (2014)

3485:

A widely cited example of such speculations is hymn 1.164.46:

2839: 1822: 1693:

collection that established the core 'family books' (mandalas

11988: 11983: 11687: 11657: 11591: 11571: 11509: 11489: 11462: 11301: 11003: 10903: 10849: 10805: 10783: 10572: 10491: 10423: 10383: 10368: 10292: 10257: 10220: 10093: 10015: 10002: 9977: 9940: 9930: 9745:

The complete Rig Veda in English translation at holybooks.com

9547: 9368:. Berlin 1894; Stuttgart 1917; Stuttgart 1927; Darmstadt 1977 9135:, London, 1849–75, 6 vols., 2nd ed. 4 vols., Oxford, 1890–92. 8325:, Journal for the Study of Religion, Vol. 5, No. 1, pp. 31–40 8136:

Authority, Anxiety, and Canon: Essays in Vedic Interpretation

7235:

equalling 40 times 10,800, the number of bricks used for the

6909: 6060:, "What, where is the unborn support for the born universe?"; 5343: 5335: 5284: 5268: 5248: 5244: 5158: 5083:: "the hymns of the Rig-Veda are said to date from 1500 B.C." 4310: 4126: 4063:, a 14th-century Sanskrit scholar, which he also translated. 3933: 3611: 3189:

Of the Brahmanas that were handed down in the schools of the

3171: 3155: 3078: 3058: 3032: 3006: 2986: 2964: 2934: 2912: 2890: 2867: 2823: 2799: 2787: 2763: 2759: 2542:

manuscripts known then must surpass perhaps eighty at least.

2157: 2099: 1833: 1760: 1664: 1479: 1357: 1086: 972: 711: 186: 9770:

online text, at: Linguistics Research Center, Univ. of Texas

9528:

Understanding World Religions: An Interdisciplinary Approach

9101:

Stephanie W. Jamison (tr.); Joel P. Brereton (tr.) (2014a).

8843: