Structure and Chronology of ṛgveda in a New Light

Abstract

The paradigm shift in Indology necessitates a reexamination of the historical approach to the study of the ṛgveda in terms of its structure and chronology. The historical approach regards the ṛgveda as having developed in stages, the so called ‘family’ maṇḍala-s II to VII, forming the nucleus of the ṛgveda, were the earliest to develop. The remaining ‘non-family’ maṇḍala-s were supposed to have been added later. The chronology was derived essentially on the basis of the AIT model. However, these studies have completely ignored the importance the Vedic rituals.The banks of the river Saraswati and kurukshetra are considered to be the most sacred places for performing Vedic ritual somayajña as recorded in RV(III.23.4). RV(VIII.21.18) lauds the somayajña performed on the banks of Saraswati by the king Citra. It is shown in this paper that the performance of the somayajña forms the basis for the arrrangement of ṛgveda into ten maṇḍala-s. It is demonstrated that for the performance of the somayajñaa staggering number of ṛca-s are required for recitation, the prātar anuvāka alone requires the recitation of some 2000 ṛca-s,of a variety of chandas, roughly the fifth of the contents of the whole of ṛgveda. The ‘family’ maṇḍala-s could not have had an independent existence, for it would not have been possible to perform a somayajña, for no single ‘family book’ would contain the requisite number of ṛca-s for all the three savanas (soma pressings), nor even if all the ‘family books’ were taken together. Moreover, the performance of somayajña, an institution since the time of manu, and fully known in ṛgveda, requires the knowledge of all the four saṃhitā-s. An examination of the basic ritual performance of the somayajña leads to the conclusion that the first maṇḍala lays out the plan for the entire saṃhitā and the maṇḍala-s II- VIII reflect that plan. The entire ten maṇḍalasaṃhitā is one unit and compiled at one time. The ninth maṇḍala forms the ‘nābhi’ of the Samhita. It is established that the tenth maṇḍala has exactly the same number of sūkta-s as the first maṇḍala, and why that number is 191. Hence its beginning and end are indistinguishable. ṛgveda has no beginning or end and it is a Maṇḍala in the true sense, like a sakala serpent. This raises a question about the chronology. It is argued that the chronology of ṛgveda can be established by astronomical methods. Analysing the legend of Rbhus and the legend of Vrishakapi, in terms of astronomical significance, indicates the date to be around 7100 BCE. The notice of equinoxes in various nakshtras shows a continuous chronology from 7100 BCE to 2300 BCE. This is illustrated with skymaps using planetarium software. This chronology is consistent with the date of the Mahanharata war, derived by the author to be 3067 BCE on the basis of astronomical references in the epic. It is also consistent with the date of śatapatha brāhmaṇa to be about 3000BCE also derived on the basis of astronomy.