The Rigveda (from Sanskrit ṛc, “praise” and veda, “knowledge”) is an ancient Indian collection of Vedic Sanskrit hymns. It is one of the four foundational and canonical sacred Hindu texts known as the Vedas, and is considered the oldest known Vedic Sanskrit text.

Here’s a summary of its key aspects:

• Composition and Age: Most scholars believe the bulk of the Rigveda Samhita (the core text) was composed in the northwestern region of the Indian subcontinent between c. 1500 and 1000 BCE, though some wider approximations exist. It was orally transmitted with remarkable precision for centuries before being written down.
• Structure: The Rigveda Samhita is organized into 10 books, called mandalas, containing 1,028 hymns (sūktas) with approximately 10,600 verses (ṛc). The mandalas are not arranged chronologically; generally, books 2-9 are considered older, focusing on cosmology and praising deities, while books 1 and 10 are later additions that also delve into philosophical questions, the origin of the universe, and metaphysical issues.
• Content:
  • Hymns to Deities: A significant portion of the Rigveda consists of hymns praising various Vedic gods like Indra (king of the gods, associated with thunder and rain), Agni (god of fire, a central figure in rituals), Varuna (god of cosmic order and justice), Surya (sun god), and Ushas (dawn goddess).
  • Rituals and Sacrifices: The hymns are integral to Vedic rituals and ceremonies, particularly the Soma sacrifice. They provide insights into the practices and beliefs of early Vedic society.
  • Philosophical Inquiries: Especially in the later mandalas, the Rigveda explores deep philosophical questions about creation, the nature of the divine, the origin of the universe (e.g., the “Hymn of Creation”), and concepts like dāna (charity).
  • Societal Insights: The Rigveda offers glimpses into early Vedic society, which was largely pastoral and agrarian, with a semi-nomadic tribal structure. It touches upon social classes (varnas, notably the Purusha Sukta), ethics, and governance.
• Significance:
  • Oldest Sacred Text: It is one of the world’s oldest religious texts still in continuous use, with many verses recited during Hindu prayers and rites of passage today.
  • Foundation of Hinduism: The Rigveda serves as a foundational text for Hinduism, influencing its spiritual practices, philosophical explorations, and the development of subsequent Vedic literature (Brahmanas, Aranyakas, Upanishads).
  • Linguistic and Historical Importance: As one of the oldest extant texts in any Indo-European language, its preserved archaic syntax and morphology are crucial for reconstructing Proto-Indo-European. It also provides valuable historical and geographical insights into the Indian subcontinent during the Vedic era.
  • UNESCO Recognition: Recognizing its universal value, UNESCO has listed the Rigveda as part of the World Human Heritage.

In essence, the Rigveda is not just a collection of ancient prayers but a rich tapestry of early Indian thought, religious belief, social structure, and linguistic heritage that continues to resonate in Hindu culture today.

What is Rigveda?

The Rigveda (Sanskrit: ऋग्वेद, ṛgveda, from ṛc “praise, verse” and veda “knowledge”) is the oldest and most fundamental of the four sacred canonical Hindu texts known as the Vedas. It’s an ancient Indian collection of Vedic Sanskrit hymns.

Here’s a breakdown of what the Rigveda is:

• Ancient and Foundational: It is considered the oldest known Vedic Sanskrit text, with its early layers being among the oldest extant texts in any Indo-European language. It forms the bedrock of Hindu religious thought and literature.
• Composition and Transmission: Most scholars place its composition in the northwestern region of the Indian subcontinent (around the Punjab) between approximately 1500 and 1000 BCE. For centuries, it was meticulously transmitted orally before eventually being written down.
• Structure: The core text, the Rigveda Samhita, is organized into 10 books called mandalas. These mandalas contain 1,028 hymns (sūktas) with about 10,600 verses (ṛc). Books 2-9 are generally considered older, while Books 1 and 10 are later additions.
• Content:
  • Hymns to Deities: A large part of the Rigveda consists of praises and invocations to various Vedic gods, including Indra (god of thunder and war), Agni (god of fire, mediator between humans and gods), Varuna (god of cosmic order), Surya (sun god), and Ushas (dawn goddess).
  • Rituals and Sacrifices: The hymns are closely associated with Vedic rituals and sacrifices (yajnas), providing insights into ancient religious practices.
  • Philosophical Inquiries: Especially in the later mandalas, the Rigveda delves into profound philosophical questions about the creation of the universe (e.g., the famous Nasadiya Sukta or “Hymn of Creation”), the nature of existence, and the divine.
  • Societal Glimpses: It offers valuable insights into the early Vedic society, which was primarily pastoral and agrarian, with references to social structures, ethics, and governance.
• Significance:
  • Spiritual Importance: It remains a living text, with many of its verses still recited in Hindu prayers, ceremonies, and rites of passage today.
  • Linguistic and Historical Value: Its archaic Vedic Sanskrit is crucial for understanding the evolution of Indo-European languages. It also serves as a primary source for understanding the history, geography, and culture of the early Vedic period in India.
  • Cultural Legacy: The Rigveda’s themes, deities, and philosophical ideas have profoundly influenced the subsequent development of Hinduism and Indian culture as a whole.

Who is require Rigveda?

Courtesy: Ranveer Allahbadia

The Rigveda, despite its ancient origins, continues to be relevant and “required” by various groups and for various purposes in contemporary Indian and global contexts:

1. Hindu Priests and Practitioners (Brahmins):
   • Rituals and Ceremonies: Many verses and hymns from the Rigveda are still chanted during traditional Hindu religious ceremonies, rites of passage (like weddings, births, funerals), and fire sacrifices (yajnas). The correct recitation and intonation of these mantras are considered crucial for the efficacy of the rituals.
   • Study and Preservation: Traditional Vedic scholars and Brahmin families dedicate their lives to the oral preservation and study of the Rigveda, passing down the intricate recitation techniques (like ghana-patha and jata-patha) from generation to generation. UNESCO has even recognized the “Tradition of Vedic Chanting” as a Masterpiece of the Oral and Intangible Heritage of Humanity.
2. Hindu Devotees and Seekers:
   • Spiritual Guidance: For many Hindus, the Rigveda serves as a foundational source of spiritual knowledge, philosophy, and devotion. Its hymns provide insights into the nature of the divine, the cosmos, and human existence.
   • Inspiration for Practices: Concepts like dharma (righteous conduct), karma, and the pursuit of truth, which are elaborated in later Hindu texts, have their roots in the Rigveda. Its themes encourage introspection, mindfulness, and devotion.
   • Mantras and Prayers: Universally recognized mantras like the Gayatri Mantra are found in the Rigveda and are recited daily by millions of Hindus for spiritual purification and well-being.
3. Scholars and Academics (Indologists, Linguists, Historians, Philosophers):
   • Linguistic Research: The Rigveda is an invaluable resource for studying Vedic Sanskrit, the oldest attested Indo-Aryan language. Linguists use it to reconstruct Proto-Indo-European and understand the evolution of Indo-European languages.
   • Historical and Sociological Insights: Historians and archaeologists rely on the Rigveda to understand the early Vedic period in India – its geography, societal structure (e.g., mention of varnas in the Purusha Sukta), economic practices (pastoralism, agriculture), and cultural developments.
   • Religious Studies and Philosophy: Scholars of religion analyze the Rigveda to trace the origins of Hindu deities, rituals, and philosophical concepts. It provides a unique window into the early stages of a major world religion.
4. Cultural Enthusiasts and Heritage Preservers:
   • Cultural Identity: For many, the Rigveda represents a significant part of India’s cultural heritage. Its ancient wisdom and poetic beauty are a source of pride and identity.
   • Preservation Efforts: Organizations and individuals work towards digitizing, transcribing, and promoting the study of the Rigveda to ensure its continued survival and accessibility.

In summary, the Rigveda is “required” by those who wish to:

• Perform traditional Hindu rituals and ceremonies.
• Deepen their understanding of Hindu philosophy and spirituality.
• Conduct academic research in linguistics, history, and religious studies.
• Preserve and celebrate ancient Indian cultural heritage.

When is require Rigveda?

The Rigveda isn’t something that has a specific “when” in the sense of a scheduled event or an annual requirement. Instead, its relevance and “requirement” manifest in different ways across various times and contexts:

1. For Traditional Hindu Rituals:
   • Daily and Occasional: Many hymns and verses from the Rigveda are recited during daily prayers (sandhyavandanam), domestic rituals (grihya sutras), and significant life-cycle ceremonies (samskaras) like weddings, naming ceremonies, and funerals. These are performed whenever such events occur.
   • Specific Yajnas (Sacrifices): The Rigveda provides the mantras for various large-scale fire sacrifices. These can be performed at specific times of the year, or for particular purposes, determined by astrological considerations, calendrical events, or the specific intentions of the patron.
   • Gayatri Mantra: The universally revered Gayatri Mantra (from Rigveda 3.62.10) is chanted daily by millions of Hindus, particularly during sunrise, noon, and sunset, as a practice of spiritual purification and meditation.
2. For Spiritual Study and Meditation:
   • Anytime: Individuals seeking spiritual growth, philosophical understanding, or a deeper connection to Hindu traditions can study the Rigveda at any time. There’s no fixed schedule for personal study, reflection, or meditation on its hymns and concepts.
   • In Gurukuls/Ashrams: In traditional Vedic schools (gurukuls), the study and memorization of the Rigveda are ongoing, lifelong processes for students and scholars, continuing year-round.
3. For Academic Research and Scholarship:
   • Continuously: Linguists, historians, Indologists, and religious studies scholars continuously engage with the Rigveda as a primary source for their research. This is an ongoing academic endeavor, not tied to specific dates.
   • Publication Cycles: New research, translations, and interpretations are published regularly, making the Rigveda a subject of continuous scholarly interest.
4. For Cultural Preservation:
   • Ongoing Efforts: Organizations and individuals dedicated to preserving ancient texts and traditions work continuously to document, digitize, and promote the Rigveda. This includes oral chanting traditions, manuscript preservation, and educational initiatives.

In essence, “when is Rigveda required” depends on the context:

• For religious practice: Whenever a specific ritual, prayer, or ceremony calls for its hymns.
• For personal spiritual growth: Whenever an individual feels drawn to its wisdom for reflection or meditation.
• For academic pursuits: Continuously, as part of ongoing scholarly inquiry.
• For cultural heritage: At all times, as a testament to ancient Indian civilization and a vital part of its living tradition.

Therefore, the Rigveda is not “required” at a singular point in time but rather whenever its multifaceted roles (religious, spiritual, academic, cultural) come into play.

When is require Rigveda?

The Rigveda isn’t something that’s “required” at a specific date or time like a festival or an appointment. Instead, its “requirement” or relevance depends entirely on the context and the purpose.

Here are the primary situations “when” the Rigveda is relevant or “required”:

1. During Traditional Hindu Rituals and Ceremonies:
   • Daily: Many devout Hindus, especially Brahmins, may recite specific Rigvedic mantras, like the Gayatri Mantra, as part of their daily prayers (e.g., during Sandhyavandanam, performed at dawn, noon, and dusk).
   • Life-Cycle Events (Sanskars): Verses from the Rigveda are integral to various Hindu rites of passage, such as:
     • Weddings (Vivah Sanskar): Specific hymns are chanted during the marriage ceremony.
     • Naming Ceremonies (Namkaran Sanskar): When a child is named.
     • Funerals (Antyeshti Sanskar): Hymns related to ancestors and the afterlife.
     • Upanayana (Sacred Thread Ceremony): Where the Gayatri Mantra is formally taught.
   • Special Sacrifices (Yajnas/Homams): When a fire sacrifice is performed for specific deities or purposes (e.g., for prosperity, health, or progeny), Rigvedic hymns dedicated to the relevant deities (like Agni, Indra, Surya) are recited. These can be performed at any time of the year based on astrological suitability or the specific needs of the patron.
2. For Spiritual Study and Meditation:
   • Anytime: Individuals seeking spiritual insight, philosophical understanding, or a deeper connection to the roots of Hinduism can study and meditate on the Rigveda at any time. There’s no prescribed schedule for personal learning.
   • In Gurukuls or Traditional Schools: Students in traditional Vedic schools dedicate years to learning and memorizing the Rigveda, which is an ongoing, daily process.
3. For Academic Research and Scholarship:
   • Continuously: Scholars (Indologists, linguists, historians, religious studies experts) continually study the Rigveda for its linguistic, historical, sociological, and religious significance. This is an ongoing academic pursuit. New research, translations, and interpretations are published regularly.
4. For Cultural Preservation:
   • Ongoing: Efforts to preserve the oral tradition of Rigvedic chanting, to digitize manuscripts, and to make the text accessible are continuous, driven by a desire to protect cultural heritage.

In summary, the “when” of requiring the Rigveda is contextual:

• When performing a specific Hindu ritual or prayer.
• When engaging in personal spiritual or philosophical study.
• When conducting academic research into ancient Indian history, language, or religion.
• When participating in efforts to preserve ancient cultural traditions.

It’s not a fixed date on a calendar, but rather a text whose relevance emerges when one engages with its various functions.

How is require Rigveda?

The Rigveda is “required” in various ways, meaning it’s fundamental or essential for specific purposes:

1. For Performing Hindu Rituals and Ceremonies (Religious Requirement):
   • Mantras and Chants: The hymns of the Rigveda contain numerous mantras (sacred verses) that are considered potent and are recited during a wide array of Hindu rituals, from daily prayers (Sandhyavandanam) to elaborate fire sacrifices (yajnas) and life-cycle ceremonies (samskaras) like weddings, birth rites, and funerals. The precise pronunciation and intonation are crucial.
   • Basis for Other Vedas: The Rigveda forms the basis for parts of the Sama Veda (which arranges Rigvedic hymns for chanting) and the Yajur Veda (which provides formulas for rituals), making it foundational for much of the Vedic ritual tradition.
2. For Understanding Hindu Philosophy and Spirituality (Spiritual Requirement):
   • Foundational Ideas: While later texts like the Upanishads delve deeper, the Rigveda lays the groundwork for many core Hindu philosophical concepts. It introduces ideas of Rita (cosmic order), dharma (righteous conduct), and early notions of Brahman (ultimate reality) and Atman (individual self).
   • Cosmology and Creation: Hymns like the Nasadiya Sukta (Hymn of Creation) explore profound questions about the origin of the universe and the nature of existence, sparking philosophical inquiry that continues in Hinduism.
   • Devotion and Deities: It provides the earliest insights into the pantheon of Vedic deities and the relationship between humans and the divine, influencing later devotional traditions.
3. For Academic and Historical Study (Scholarly Requirement):
   • Linguistic Significance: As one of the oldest Indo-European texts, the Rigveda is indispensable for linguists studying the evolution of Sanskrit and other Indo-European languages. Its archaic forms provide crucial data.
   • Historical Source: For historians and archaeologists, the Rigveda offers invaluable insights into the early Vedic period in the Indian subcontinent (c. 1500-1000 BCE). It sheds light on their geography, society (e.g., social structures, nomadic-agrarian life), economy, and political organization.
   • Religious Studies: Scholars of religion use the Rigveda to understand the development of Hinduism, tracing the origins of its gods, rituals, and philosophical schools.
   • Literary Value: It’s studied for its poetic beauty, rich imagery, and complex metrical structures, serving as an important text in the history of world literature.
4. For Cultural Identity and Preservation (Cultural Requirement):
   • Oral Tradition: The meticulous oral transmission of the Rigveda for millennia is a unique cultural achievement recognized by UNESCO. Its preservation requires dedicated effort from traditional Vedic scholars.
   • Source of Heritage: For many, the Rigveda is a symbol of India’s ancient wisdom and a source of cultural pride and continuity.

In essence, the Rigveda is “required” not as a burden, but as a vital source of knowledge, tradition, and inspiration for those who seek to engage with Hindu spirituality, academic inquiry into ancient history, or the preservation of a profound cultural heritage. Its “requirement” is inherent in its foundational status.

Case study on Rigveda?

Courtesy: Sonu Kumar

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Case Study 1: The Rigveda as a Primary Source for Reconstructing Early Vedic Society

• Objective: To analyze how the hymns of the Rigveda provide insights into the social structures, economic activities, political organization, and daily life of the Indo-Aryan speaking communities during the Early Vedic Period (c. 1500-1000 BCE).
• Methodology:
  • Textual Analysis: Close reading of selected hymns (e.g., those mentioning social groups, occupations, warfare, agriculture, pastoralism, family units).
  • Lexical Analysis: Examination of specific terms (e.g., rajan, vis, jana, grama, varna, dāsa) and their contextual meanings.
  • Comparative Philology: Comparing Rigvedic terms with their cognates in other Indo-European languages to infer shared ancestral practices.
  • Archaeological Correlation: Discussing the challenges and possibilities of correlating textual evidence with archaeological findings (e.g., Painted Grey Ware culture, Gandhara Grave Culture).
• Key Questions to Address:
  • What can the Rigveda tell us about the nature of tribal organization and leadership (e.g., rajan, sabha, samiti)?
  • How did the Vedic people procure food and sustain themselves (pastoralism vs. agriculture)?
  • What evidence exists for social stratification (e.g., Brahmins, Kshatriyas, Vaishyas, Shudras – particularly the Purusha Sukta)? How fluid or rigid were these divisions?
  • What were the typical dwellings, technologies, and forms of warfare described?
  • What was the role of women in early Vedic society as depicted in the hymns?
• Expected Outcomes: A nuanced understanding of the strengths and limitations of using a religious text as a historical source, highlighting areas of strong inference versus speculative interpretation regarding early Vedic society.

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Case Study 2: The Rigveda’s Contribution to Early Indian Philosophical Thought

• Objective: To explore the nascent philosophical inquiries and cosmological speculations present in the Rigveda, predating the more developed ideas in the Upanishads.
• Methodology:
  • Hymn-Specific Analysis: Focused examination of key philosophical hymns such as:
    • Nasadiya Sukta (RV 10.129): The Hymn of Creation – analyzing its questioning of origins, the role of desire (kama), and the unknowability of ultimate truth.
    • Hiranyagarbha Sukta (RV 10.121): The Golden Germ – exploring the concept of a primordial creator and sustainer.
    • Purusha Sukta (RV 10.90): The Cosmic Man – analyzing its depiction of cosmic sacrifice and the origin of the universe and social order.
  • Conceptual Mapping: Tracing the emergence of concepts like Rita (cosmic order/truth), Sat/Asat (being/non-being), and early forms of Brahman and Atman.
  • Evolutionary Perspective: Discussing how these early ideas laid the groundwork for later Vedantic philosophy.
• Key Questions to Address:
  • How does the Rigveda grapple with the question of cosmic origins and the nature of the ultimate reality?
  • What are the limitations of human knowledge in understanding the divine and the universe as expressed in these hymns?
  • How do these philosophical hymns relate to the more devotional or ritualistic hymns in the Rigveda?
  • Can we identify a systematic philosophical approach, or are these more spontaneous insights?
• Expected Outcomes: An analysis demonstrating the Rigveda’s role as a crucible of early philosophical thought, showing that profound questioning was present at the very dawn of Indian intellectual history.

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Case Study 3: The Oral Transmission of the Rigveda – A Study in Mnemonics and Preservation

• Objective: To examine the extraordinary methods developed for the precise oral preservation of the Rigveda for millennia, and the implications of this for its authenticity and cultural significance.
• Methodology:
  • Study of Recitation Styles: Research into different pathas (modes of recitation) like Samhita-patha, Pada-patha, Krama-patha, Jata-patha, and Ghana-patha.
  • Interviews/Ethnography (if possible): Engaging with traditional Vedic chanters (Brahmins who specialize in these techniques) to understand their training and practice.
  • Analysis of Linguistic Devices: How poetic meters, fixed word order, and other linguistic features aided memorization.
  • Historical Accounts: Reviewing ancient Indian texts that describe the methods of Vedic study.
• Key Questions to Address:
  • What specific mnemonic techniques were employed to ensure the literal fidelity of the Rigveda’s transmission?
  • How did the pada-patha (word-for-word recitation) and krama-patha (linking consecutive words) act as error-checking mechanisms?
  • What was the role of the guru-shishya parampara (teacher-disciple lineage) in this process?
  • What are the cultural and religious implications of such a focus on exact oral preservation?
  • How does the oral tradition compare with, and inform, the later written versions of the Rigveda?
• Expected Outcomes: A detailed account of an unparalleled system of oral preservation, highlighting its intellectual sophistication and its significance in maintaining the integrity of the Rigvedic text over thousands of years.

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Elements Common to Any Rigveda Case Study:

• Introduction: Briefly introduce the Rigveda, its importance, and the specific focus of your case study.
• Background: Provide context on the Vedic period, the nature of the Rigveda, and existing scholarship relevant to your topic.
• Methodology: Clearly state the approach and tools used for analysis.
• Analysis: This is the core, where you present your findings, supported by evidence (citations from the Rigveda, scholarly works, etc.).
• Discussion: Interpret your findings, discuss their implications, and acknowledge any limitations of your study.
• Conclusion: Summarize your main arguments and suggest avenues for further research.
• References: A comprehensive list of all sources used.

Choosing one of these (or a similar focused topic) would allow for a deep, analytical “case study” on the Rigveda.

White paper on Rigveda?

A white paper on the Rigveda would typically aim to provide a comprehensive, authoritative, and often persuasive overview of a specific aspect of the Rigveda, targeted at an informed audience (academics, policymakers, cultural organizations, research funding bodies). It would go beyond a simple description to analyze a particular problem, challenge, or opportunity related to the Rigveda and propose solutions or directions.

Given the nature of the Rigveda, a white paper could focus on its:

• Preservation and Digitalization: Addressing the challenges of preserving ancient manuscripts and oral traditions.
• Contemporary Relevance: Arguing for its continued importance in modern society, beyond religious contexts.
• Interdisciplinary Research Potential: Highlighting its value for fields like linguistics, history, philosophy, and neuroscience.
• Educational Integration: Proposing ways to incorporate its study into educational curricula.

Below is a conceptual outline for a white paper focusing on “Preserving and Promoting the Rigveda: A Call for Global Collaborative Initiatives.” This topic addresses a practical challenge and proposes solutions, fitting the typical white paper format.

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White Paper: Preserving and Promoting the Rigveda – A Call for Global Collaborative Initiatives

Executive Summary: The Rigveda, humanity’s oldest extant literary and religious text, faces significant challenges in its preservation and accessibility in the 21st century. While traditional oral transmission has ensured its survival for millennia, modern threats such as the decline of traditional learning centers, the fragility of ancient manuscripts, and the limited global awareness of its profound value necessitate urgent and coordinated action. This white paper outlines the critical importance of the Rigveda, identifies key threats to its continued existence and understanding, and proposes a framework for global collaborative initiatives to ensure its comprehensive preservation, digitization, scholarly analysis, and broader public dissemination for future generations.

1. Introduction: The Enduring Legacy of the Rigveda

• Brief overview of the Rigveda: Oldest Veda, cornerstone of Hindu tradition, earliest Indo-European text.
• Its multifaceted significance:
  • Religious/Spiritual: Foundation of Hindu belief, source of mantras and rituals.
  • Linguistic: Crucial for historical linguistics, study of Vedic Sanskrit.
  • Historical/Sociological: Primary source for early Vedic civilization.
  • Philosophical: Contains foundational cosmological and ontological inquiries.
  • Cultural: A masterpiece of oral literature, recognized by UNESCO.
• Thesis Statement: Despite its immense value, the Rigveda is at a critical juncture requiring concerted global effort for its continued vitality.

2. The Rigveda in Peril: Challenges to Preservation and Accessibility

• Threats to Oral Tradition:
  • Decline in the number of traditional Vedic Pathashalas (schools) and expert pundits.
  • Decreased interest among younger generations in rigorous, long-term oral memorization.
  • Economic viability challenges for traditional teachers and students.
• Vulnerability of Manuscripts:
  • Fragility and degradation of ancient palm-leaf and birch-bark manuscripts due to age, climate, pests, and improper storage.
  • Scattered collections in various private and public archives, making consolidated study difficult.
  • Lack of standardized conservation techniques and resources.
• Limited Public Access and Understanding:
  • Specialized language (Vedic Sanskrit) and complex content limit accessibility for non-specialists.
  • Misinformation or overly simplistic interpretations due to lack of authoritative, accessible resources.
  • Under-appreciation of its non-religious, academic, and cultural value outside specific scholarly circles.

3. Proposed Solutions: A Framework for Collaborative Initiatives This section outlines specific, actionable recommendations, often involving multi-stakeholder partnerships.

• 3.1 Comprehensive Digitization and Archiving Project:
  • Goal: Create a universally accessible, high-resolution digital archive of all available Rigvedic manuscripts and oral recitations.
  • Actions:
    • Establish a centralized digital repository, potentially hosted by an international body (e.g., UNESCO, major university consortia).
    • Utilize advanced imaging (multispectral) for manuscript capture.
    • High-fidelity audio recording of diverse oral chanting traditions (e.g., various shakhas and pathas).
    • Develop AI-powered tools for text recognition, transcription, and cross-referencing.
    • Implement robust metadata standards and long-term digital preservation strategies.
  • Partners: Libraries, museums, universities, private collectors, funding agencies, tech companies.
• 3.2 Supporting Traditional Vedic Oral Schools:
  • Goal: Revitalize and sustain the traditional guru-shishya parampara (teacher-disciple lineage) that has preserved the oral Rigveda.
  • Actions:
    • Provide grants and scholarships for pathashalas and students.
    • Establish accreditation and certification programs for Vedic scholars.
    • Develop digital learning tools to supplement (not replace) oral instruction.
    • Create exchange programs between traditional scholars and modern academic institutions.
  • Partners: Government cultural ministries (India, other relevant nations), religious organizations, philanthropic foundations, universities.
• 3.3 Facilitating Interdisciplinary Scholarly Research:
  • Goal: Promote deeper, innovative research into the Rigveda’s linguistic, historical, philosophical, and scientific dimensions.
  • Actions:
    • Fund research grants for projects focusing on computational linguistics, historical reconstruction, and comparative mythology.
    • Organize international conferences, workshops, and summer schools on Rigvedic studies.
    • Support the creation of open-access scholarly editions, translations, and commentaries.
    • Encourage cross-pollination between Indology, neuroscience (studying the impact of chanting), and digital humanities.
  • Partners: Universities, research institutes, academic publishers, granting bodies.
• 3.4 Public Engagement and Educational Outreach:
  • Goal: Increase global awareness and appreciation for the Rigveda beyond academic and religious circles.
  • Actions:
    • Develop accessible multimedia resources (documentaries, interactive websites, podcasts).
    • Integrate select Rigvedic concepts (e.g., philosophical hymns, creation myths, ethical principles) into world history or literature curricula.
    • Organize public lectures, exhibitions, and cultural events.
    • Translate key hymns into multiple world languages with scholarly annotations.
  • Partners: Educational institutions, museums, media organizations, cultural ministries.

4. Implementation and Funding Mechanisms

• Outline potential funding sources: Government grants, international organizations (UNESCO, NEH, etc.), private philanthropy, corporate social responsibility (CSR) initiatives.
• Propose a multi-stakeholder steering committee to oversee initiatives, ensuring transparency and accountability.
• Emphasize the need for long-term commitment and sustainable models.

5. Conclusion: A Shared Heritage for a Shared Future Reiterate the urgency and the immense potential rewards of these collaborative efforts. Preserving the Rigveda is not merely an act of historical conservation; it is an investment in human knowledge, spiritual wisdom, and cultural diversity that benefits all of humanity. Its study can offer profound insights into the origins of language, thought, and religious experience, fostering a deeper understanding of our shared human journey.

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This outline provides a robust structure for a white paper. To make it truly impactful, each section would need to be fleshed out with specific examples, data (where available, e.g., number of remaining pathashalas), and detailed plans for proposed actions.

Industrial Application of Rigveda?

It’s important to clarify that the Rigveda, as an ancient religious and philosophical text, does not have “industrial applications” in the modern sense of direct use in manufacturing processes, energy production, or large-scale technological systems. It was composed thousands of years before the Industrial Revolution.

However, if we interpret “industrial application” more broadly to mean how insights, principles, or historical information derived from the Rigveda can inform or influence modern industries and practices, then we can explore several interesting connections:

1. Historical Insights for Cultural and Creative Industries:

• Archaeology and Heritage Tourism: The Rigveda provides crucial textual evidence for the early Vedic period (c. 1500-1000 BCE). This information is “required” by archaeologists and historians to interpret findings from sites potentially linked to Vedic culture. This research feeds into heritage tourism, museum exhibits, and educational content.
• Media and Entertainment: The narratives, characters, and philosophical themes from the Rigveda (e.g., stories of Indra, Agni, the creation hymns) serve as inspiration for:
  • Filmmaking and Television: Historical dramas, mythological series.
  • Literature: Novels, poetry, plays.
  • Music and Performing Arts: Classical Indian music and dance often draw from Vedic themes and chants.
  • Gaming and Digital Content: Development of games based on ancient Indian history or mythology.
• Art and Design: The symbolism, imagery, and aesthetic principles hinted at in the Rigveda can inspire contemporary art, architecture, and design.

2. Linguistic and Computational Applications (Information Technology/AI):

• Natural Language Processing (NLP) and AI Research: Sanskrit, and specifically Vedic Sanskrit, is known for its highly systematic grammar (as codified later by Panini). This precision is of interest to computer scientists and linguists working on:
  • NLP Models: Developing more robust and less ambiguous language models.
  • AI Logics: Exploring how the structured nature of Sanskrit might inform more efficient computational logic. Some researchers even explore whether the ancient methods of Vedic chanting and memorization could have parallels with error-detection and correction in data transmission.
• Digital Humanities: The massive scale and oral nature of the Rigveda make it a prime candidate for:
  • Textual Analysis Tools: Developing software for analyzing ancient texts, identifying patterns, and cross-referencing.
  • Digital Archiving: Creating sophisticated digital repositories for preserving and accessing Vedic manuscripts and oral traditions. This directly supports the heritage preservation “industry.”

3. Ethical and Management Frameworks (Soft Skills/Corporate Philosophy):

• Vedic Management Principles: While not directly from the Rigveda alone, a broader understanding of Vedic texts (including later ones that build on Rigvedic ideas) is being explored for application in modern business and leadership. Concepts like:
  • Dharma (Righteous Conduct): Emphasizing ethical business practices, corporate social responsibility, and fair trade.
  • Karma (Action and Consequence): Fostering accountability and understanding long-term impacts of decisions.
  • Seva (Service): Promoting a service-oriented approach to customers and society.
  • Holistic Well-being: Encouraging employee wellness and work-life balance, drawing parallels with ancient holistic approaches to life. These principles are “required” by companies seeking to build more ethical, sustainable, and purpose-driven organizations.

4. Wellness and Mindfulness Industry:

• Yoga and Meditation: While the explicit practices of yoga and complex meditation forms are more developed in later Vedic and post-Vedic texts, the Rigveda contains the earliest seeds of philosophical inquiry and the importance of mental discipline that underpin these practices. The contemporary global wellness industry, encompassing yoga studios, meditation apps, and mindfulness retreats, indirectly draws from this ancient heritage. The chanting of Vedic mantras, including Rigvedic hymns like the Gayatri Mantra, is a direct application in this sector.

In conclusion, the “industrial application” of the Rigveda is not about manufacturing goods or power generation. Instead, it lies in its profound value as:

• A historical and cultural data source: Informing industries like heritage, tourism, and entertainment.
• A linguistic and computational model: Providing insights for advanced NLP and AI.
• A source of ethical and philosophical principles: Guiding modern management and business practices.
• An origin point for wellness practices: Contributing to the global mindfulness and holistic health industries.

It’s about extracting wisdom, patterns, and historical context from an ancient source to inform and enrich various contemporary fields.

References

1. ^ “Construction of the Vedas”. VedicGranth.Org. Archived from the original on 17 July 2021. Retrieved 3 July 2020.
2. ^ Derived from the root ṛc “to praise”, cf. Dhātupātha 28.19. Monier-Williams translates Rigveda as “a Veda of Praise or Hymn-Veda”.
3. ^ Jump up to:^a b c Witzel 1997, pp. 259–264.
4. ^ Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, New York: Authors Choice Press, ISBN 978-0-595-26925-9, p. 273
5. ^ Jump up to:^a b H. Oldenberg, Prolegomena,1888, Engl. transl. New Delhi: Motilal 2004
6. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, p. 3.
7. ^ Bryant, Edwin F. (2015). The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary. Farrar, Straus and Giroux. pp. 565–566. ISBN 978-1-4299-9598-6. Archived from the original on 7 September 2023. Retrieved 6 October 2019.
8. ^ Polomé, Edgar (2010). Per Sture Ureland (ed.). Entstehung von Sprachen und Völkern: glotto- und ethnogenetische Aspekte europäischer Sprachen. Walter de Gruyter. p. 51. ISBN 978-3-11-163373-2. Archived from the original on 7 September 2023. Retrieved 6 October 2019.
9. ^ Wood 2007.
10. ^ Hexam 2011, p. chapter 8.
11. ^ Dwyer 2013.
12. ^ Witzel, Michael (2005). “Vedas and Upaniṣads”. In Gavin Flood (ed.). The Blackwell companion to Hinduism (1st paperback ed.). Oxford: Blackwell Publishing. pp. 68–71. ISBN 1-4051-3251-5.: “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”
13. ^ Staal, Frits (1986). The Fidelity of Oral Tradition and the Origins of Science. Mededelingen der Koninklijke Nederlandse Akademie von Wetenschappen, Amsterdam: North Holland Publishing Company.
14. ^ Filliozat, Pierre-Sylvain (2004). “Ancient Sanskrit Mathematics: An Oral Tradition and a Written Literature”. In Chemla, Karine; Cohen, Robert S.; Renn, Jürgen; et al. (eds.). History of Science, History of Text (Boston Series in the Philosophy of Science). Dordrecht: Springer Netherlands. pp. 360–375. doi:10.1007/1-4020-2321-9_7. ISBN 978-1-4020-2320-0.
15. ^ Jamison & Brereton 2014, p. 5-7.
16. ^ Jump up to:^a b Flood 1996, p. 37.
17. ^ Jump up to:^a b Anthony 2007, p. 454.
18. ^ Jump up to:^a b Witzel 2019, p. 11: “Incidentally, the Indo-Aryan loanwords in Mitanni confirm the date of the Rig Veda for ca. 1200–1000 BCE. The Rig Veda 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 Rig Veda 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.”
19. ^ Jump up to:^a b Oberlies 1998, p. 158.
20. ^ Lucas F. Johnston, Whitney Bauman (2014). Science and Religion: One Planet, Many Possibilities. Routledge. p. 179.
21. ^ Bauer, Susan Wise (2007). The History of the Ancient World: From the Earliest Accounts to the Fall of Rome (1st ed.). New York: W. W. Norton. p. 265. ISBN 978-0-393-05974-8.
22. ^ Werner, Karel (1994). A Popular Dictionary of Hinduism. Curzon Press. ISBN 0-7007-1049-3.
23. ^ Jump up to:^a b c Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 4, 7–9.
24. ^ Jump up to:^a b C Chatterjee (1995), Values in the Indian Ethos: An Overview, Journal of Human Values, Vol 1, No 1, pp. 3–12;
    Original text translated in English: The Rig Veda, Mandala 10, Hymn 117, Ralph T. H. Griffith (Translator);
25. ^ Jump up to:^abc *Original Sanskrit: Rigveda 10.129Archived 25 May 2017 at the Wayback Machine Wikisource;
    • Translation 1: F. Max Müller (1859). A History of Ancient Sanskrit Literature. Williams and Norgate, London. pp. 559–565.
    • Translation 2: Kenneth Kramer (1986). World Scriptures: An Introduction to Comparative Religions. Paulist Press. p. 21. ISBN 978-0-8091-2781-8.
    • Translation 3: David Christian (2011). Maps of Time: An Introduction to Big History. University of California Press. pp. 17–18. ISBN 978-0-520-95067-2.
    • Translation 4: Robert N. Bellah (2011). Religion in Human Evolution. Harvard University Press. pp. 510–511. ISBN 978-0-674-06309-9.
26. ^ Examples:
    Verse 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?”
    Verse 1.164.34, “Who gave blood, soul, spirit to the earth?”, “How could the unstructured universe give origin to this structured world?”
    Verse 1.164.5, “Where does the sun hide in the night?”, “Where do gods live?”
    Verse 1.164.6, “What, where is the unborn support for the born universe?”;
    Verse 1.164.20 (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.”;
    Rigveda Book 1, Hymn 164 Wikisource;
    See translations of these verses: Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) (2014)
27. ^ Jump up to:^a b Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, New York: Authors Choice Press, ISBN 978-0-595-26925-9, pp. 64–69;
    Jan Gonda (1975), A History of Indian Literature: Veda and Upanishads, Volume 1, Part 1, Otto Harrassowitz Verlag, ISBN 978-3-447-01603-2, pp. 134–135.
28. ^ Jump up to:^a b Lowe, John J. (2015). Participles in Rigvedic Sanskrit: The Syntax and Semantics of Adjectival Verb Forms. Oxford University Press. pp. 2–. ISBN 978-0-19-100505-3. The importance of the Rigveda for the study of early Indo-Aryan historical linguistics cannot be underestimated. … its language is … notably similar in many respects to the most archaic poetic texts of related language families, the Old Avestan Gathas and Homer’s Iliad and Odyssey, respectively the earliest poetic representatives of the Iranian and Greek language families. Moreover, its manner of preservation, by a system of oral transmission which has preserved the hymns almost without change for 3,000 years, makes it a very trustworthy witness to the Indo-Aryan language of North India in the second millennium BC. Its importance for the reconstruction of Proto-Indo-European, particularly in respect of the archaic morphology and syntax it preserves, … is considerable. Any linguistic investigation into Old Indo-Aryan, Indo-Iranian, or Proto-Indo-European cannot avoid treating the evidence of the Rigveda as of vital importance.
29. ^ Klaus Klostermaier (1984). Mythologies and Philosophies of Salvation in the Theistic Traditions of India. Wilfrid Laurier University Press. p. 6. ISBN 978-0-88920-158-3. Archived from the original on 7 September 2023. Retrieved 3 February 2016.
30. ^ Lester Kurtz (2015), Gods in the Global Village, SAGE Publications, ISBN 978-1-4833-7412-3, p. 64, Quote: “The 1,028 hymns of the Rigveda are recited at initiations, weddings and funerals….”
31. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 5–6.
32. ^ Mallory 1989.
33. ^ Jump up to:^{a b c d e} Witzel 2003, pp. 68–69. “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”.
34. ^ “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)” M. Witzel, Early Sanskritization – Origin and development of the Kuru state Archived 5 November 2011 at the Wayback Machine
35. ^ Kochhar, Rajesh (1997). The Vedic people: their history and geography. Orient Longman. ISBN 978-81-250-1384-6.
36. ^ Thapar, Romila (1 June 2015). The Penguin History of Early India: From the Origins to AD 1300. Penguin Books Limited. ISBN 978-93-5214-118-0.
37. ^ Kochar, Rajesh (2000), The Vedic People: Their History and Geography, Orient Longman ISBN 81-250-1384-9
38. ^ Rigveda and River Saraswati: class.uidaho.edu Archived 5 August 2009 at the Wayback Machine
39. ^ Jump up to:^a b Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, p. 5.
40. ^ Parpola, Asko (2015). The Roots of Hinduism: The Early Aryans and the Indus Civilization. Oxford University Press. p. 149. ISBN 978-0-19-022693-0.
41. ^ Meier-Brügger, Michael (2003). Indo-European Linguistics. Walter de Gruyter. ISBN 978-3-11-017433-5. Archived from the original on 29 March 2024. Retrieved 15 November 2015.
42. ^ MacDonell, Arthur (2004). A History Of Sanskrit Literature. Kessinger Publishing. ISBN 978-1-4179-0619-2.
43. ^ Keith, A. Berriedale (1996) [First published 1920]. A History of Sanskrit Literature. Motilal Banarsidass. ISBN 978-81-208-1100-3. Archived from the original on 18 January 2024. Retrieved 15 November 2015.
44. ^ Oldenberg 1894 (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.”
45. ^ Bryant 2001:130–131 “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.”
46. ^ Mallory 1989 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 unity…”
47. ^ Mallory 1989 “The identification of the Andronovo culture as Indo-Iranian is commonly accepted by scholars.”
48. ^ Jump up to:^{a b c d e f g} Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 57–59.
49. ^ Jump up to:^a b Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 6–7.
50. ^ Michael Witzel (1996), “Little Dowry, No Sati: The Lot of Women in the Vedic Period”, Journal of South Asia Women Studies, Vol 2, No 4
51. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 40, 180, 1150, 1162.
52. ^ Chakrabarti, D.K., The Early Use of Iron in India (1992, Oxford University Press) argues that it may refer to any metal. If ayas refers to iron, the Rigveda must date to the late second millennium at the earliest.
53. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, p. 744.
54. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 50–57.
55. ^ Jump up to:^a b Frits Staal (2008). Discovering the Vedas: Origins, Mantras, Rituals, Insights. Penguin. pp. 23–24. ISBN 978-0-14-309986-4. Archived from the original on 7 September 2023. Retrieved 19 October 2019.
56. ^ Franklin C Southworth (2016). Hock, Hans Henrich; Bashir, Elena (eds.). The Languages and Linguistics of South Asia. pp. 241–374. doi:10.1515/9783110423303-004. ISBN 978-3-11-042330-3.
57. ^ Among others, Macdonell and Keith, and Talageri 2000, Lal 2005
58. ^ Michael Witzel (2012). George Erdosy (ed.). The Indo-Aryans of Ancient South Asia: Language, Material Culture and Ethnicity. Walter de Gruyter. pp. 98–110 with footnotes. ISBN 978-3-11-081643-3., 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 earliest texts of the Rigveda, cannot have been very different. There are clear indications that the speakers of Rigvedic Sanskrit knew, and interacted with, Dravidian and Munda speakers.”
59. ^ Jump up to:^a b Witzel 1997, p. 262.
60. ^ Witzel 1997, p. 261.
61. ^ Witzel 1997, pp. 261–266.
62. ^ Jump up to:^a b Witzel 1997, p. 263.
63. ^ Witzel 1997, p. 263-264.
64. ^ Witzel 1997, p. 265.
65. ^ Keith, Arthur Berriedale (1920). Rigveda Brahmanas: the Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda. Cambridge, Mass.: Harvard University Press. p. 44.
66. ^ George Erdosy 1995, pp. 68–69.
67. ^ Jump up to:^a b c d Pincott, Frederic (1887). “The First Maṇḍala of the Ṛig-Veda”. Journal of the Royal Asiatic Society. 19 (4). Cambridge University Press: 598–624. doi:10.1017/s0035869x00019717. S2CID 163189831. Archived from the original on 6 September 2019. Retrieved 12 March 2020.
68. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 10–11.
69. ^ Barbara A. Holdrege (2012). Veda and Torah: Transcending the Textuality of Scripture. State University of New York Press. pp. 229–230. ISBN 978-1-4384-0695-4.
70. ^ George Erdosy 1995, pp. 68–69, 180–189.
71. ^ Gregory Possehl & Michael Witzel 2002, pp. 391–393.
72. ^ Bryant 2001, pp. 66–67.
73. ^ Kireet Joshi (1991). The Veda and Indian Culture: An Introductory Essay. Motilal Banarsidass. pp. 101–102. ISBN 978-81-208-0889-8.
74. ^ A history of Sanskrit Literature, Arthur MacDonell, Oxford University Press/Appleton & Co, p. 56
75. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, p. 74.
76. ^ Jump up to:^a b F. Max Müller (1891). Physical Religion. Longmans & Green. pp. 373–379. Archived from the original on 7 September 2023. Retrieved 6 October 2019.
77. ^ K. Meenakshi (2002). “Making of Pāṇini”. In George Cardona; Madhav Deshpande; Peter Edwin Hook (eds.). Indian Linguistic Studies: Festschrift in Honor of George Cardona. Motilal Banarsidass. p. 235. ISBN 978-81-208-1885-9.
78. ^ The oldest manuscript in the Pune collection dates to the 15th century. The Benares Sanskrit University has a Rigveda manuscript of the 14th century. Older palm leaf manuscripts are rare.
79. ^ Witzel 1997, p. 259, footnote 7.
80. ^ Wilhelm Rau (1955), Zur Textkritik der Brhadaranyakopanisad, ZDMG, 105(2), p. 58
81. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, p. 18.
82. ^ Witzel 2003, p. 69. “The RV has been transmitted in one recension (the śākhā of Śākalya) while others (such as the Bāṣkala text) have been lost or are only rumored about so far.”
83. ^ Maurice Winternitz (History of Sanskrit Literature, 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.”
84. ^ Sures Chandra Banerji (A Companion To Sanskrit Literature, 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. Śākala and Vāṣkala.”
85. ^ Maurice Winternitz (History of Sanskrit Literature, Revised English Translation Edition, 1926, vol. 1, p. 283.
86. ^ Mantras of “khila” hymns were called khailika and not ṛcas (Khila meant distinct “part” of Rgveda separate from regular hymns; all regular hymns make up the akhila or “the whole” recognised in a śākhā, although khila hymns have sanctified roles in rituals from ancient times).
87. ^ Hermann Grassmann had numbered the hymns 1 through to 1028, putting the vālakhilya at the end. Griffith’s translation has these 11 at the end of the eighth mandala, after 8.92 in the regular series.
88. ^ cf. Preface to Khila section by C.G.Kāshikar in Volume-5 of Pune Edition of RV (in references).
89. ^ These Khilani hymns have also been found in a manuscript of the Śākala recension of the Kashmir Rigveda (and are included in the Poone edition).
90. ^ equalling 40 times 10,800, the number of bricks used for the uttaravedi: the number is motivated numerologically rather than based on an actual syllable count.
91. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, p. 16.
92. ^ Stephanie W. Jamison (tr.) & Joel P. Brereton (tr.) 2014, pp. 13–14.
93. ^ Barbara A. West (2010). Encyclopedia of the Peoples of Asia and Oceania. Infobase. p. 282. ISBN 978-1-4381-1913-7. Archived from the original on 27 July 2023. Retrieved 12 May 2016.
94. ^ Michael McDowell; Nathan Robert Brown (2009). World Religions at Your Fingertips. Penguin. p. 208. ISBN 978-1-101-01469-1. Archived from the original on 20 January 2023. Retrieved 12 May 2016.
95. ^ “Rigveda”. UNESCO Memory of the World Programme. Retrieved 10 January 2025.
96. ^ Mukul, Akshaya (21 June 2007). “Rig Veda manuscripts in Unesco’s heritage list”. The Times of India. ISSN 0971-8257. Retrieved 10 January 2025.
97. ^ cf. Editorial notes in various volumes of Pune Edition, see references.
98. ^ John Collinson Nesfield (1893). A Catalogue of Sanscrit MSS.: Existing in Oudh Discovered Oct.-Dec. 1874, Jan.-Sept. 1875, 1876, 1877, 1879–1885, 1887–1890. pp. 1–27. Archived from the original on 7 September 2023. Retrieved 7 October 2019.
99. ^ Rigvedasamhita, Rigvedasamhita-Padapatha and Rigvedasamhitabhashya Archived 13 November 2020 at the Wayback Machine, 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.”
100. ^ Julius Eggeling (1887). Vedic manuscripts (Catalogue of the Sanskrit manuscripts in the library of the India office: Part 1 of 7). India Office, London. OCLC 492009385.
101. ^ Arthur Coke Burnell (1869). Catalogue of a Collection of Sanskrit Manuscripts. Trübner. pp. 5–8.
102. ^ A copy of the Rigveda samhita Books 1 to 3 in Tamil-Grantha script is preserved at the Cambridge University Sanskrit Manuscript Library (MS Or.2366). This talapatra palm leaf manuscript was likely copied sometime between mid-18th and late-19th-century. Ṛgveda Saṃhitā (MS Or.2366) Archived 7 October 2019 at the Wayback Machine, University of Cambridge, UK
103. ^ A B Keith (1920). Rigveda Brahmanas, Harvard Oriental Series, Vol 25. Harvard University Press. p. 103. Archived from the original on 7 September 2023. Retrieved 7 October 2019.
104. ^ Colin Mackenzie; Horace Hayman Wilson (1828). 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. Asiatic Press. pp. 1–3.