“I have shown in my books that the ten books of the Rigveda were composed in the following order: 6,3,7,4,2,5,8,9,10 (with parts of book 1 spanning t… - Shrikant G. Talageri
" "“I have shown in my books that the ten books of the Rigveda were composed in the following order: 6,3,7,4,2,5,8,9,10 (with parts of book 1 spanning the periods of composition of books 4,2,5,8,9,10); and that they were composed as follows: books 6,3,7 in the Early Rigvedic period, books 4,2 in the Middle Rigvedic period, and books 5,1,8,9,10 in the Late Rigvedic period (the hymns of book 1 having been given their final form in the Late Rigvedic period, this book must be included in that period).
To begin with, the western academic scholars themselves (see TALAGERI 2008:132-135 for details) have classified the books of the Rigveda into two groups: the family books (2-7) and the non-family books (1, 8-10), and testified, on the basis of their own analyses, that the family books were composed and compiled before the non-family books. Further, they have detached book 5 from the other family books and concluded that it agrees with the non-family books rather than with the other family books. By their analysis, the books of the Rigveda can be classified into three categories: the earlier family books (2-4, 6-7), the later family book (5), and the later non-family books (1, 8-10). This fully agrees with my own classification into Early books (6,3,7), Middle (4,2) and Late books (5,1,8,9,10); except that the Early and Middle books are clubbed together in one category in the western classification, and the internal order within the groups is not analyzed. [In sum, we get four categories: Early family books 6,3,7; Middle family books 4,2; Late family book 5; and Late non-family books 1,8,9,10]
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About Shrikant G. Talageri
Shrikant Talageri, born in 1958, was educated in Mumbai where he lives and works. He has devoted several years, and much to study, to the theory of an Aryan invasion of India, and interpreted the Vedas with the help of the internal chronology of Rig vedic Rishes within Rig Veda with the help of genealogical records Anukramanis.
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When Morarji Desai was asked by a journalist about being a rightist, he quipped: 'I am a rightist in the sense that I believe in supporting what is right and opposing what is wrong', or words to that effect. Regardless of how true he was to his words, let us strive to support what is right against what is wrong, in every case, rather than thinking and fighting as representatives of the 'right', 'centre' or 'left'"
But Jahnāvī is typically a Rigvedic form of the post-Vedic Jāhnavī, and it does not require any "Epic/Purāṇic concepts" to recognize it as the name of a river: a river is a geographical feature, not a mythological entity whose identity is based on traditional historical or mythological texts. On the other hand, Witzel‘s claim that ―Jahnāvī was the wife or a female relation of Jahnu or otherwise connected to him or his clan is definitely based on Epic/Purāṇic concepts: no person named Jahnu is mentioned anywhere in the Rigveda,...Jahnu himself is an Epic/Purāṇic figure...Not only does Witzel accept this Epic/Purāṇic person as the source of the Rigvedic word Jahnāvī, he even visualizes, in the manner of the Amar Chitrakatha comic books, a mysterious lady named Jahnāvī, "the wife or a female relation of Jahnu or otherwise connected to him or his clan", whose very existence is completely unknown to the whole of Vedic and Epic/Purāṇic literature and Indian tradition, but who is apparently so very important in the Rigveda that she is mentioned twice (how many other ladies are mentioned twice in the Rigveda outside of references to people aided by the Aśvins?) in special references, which are worded so peculiarly (what, after all, unless she was a symbol of the motherland, like the present-day Bhāratmātā, has this lady to do with an ―ancient home), that they can be more conveniently and logically translated as references to a river!
That is, none of the Rishi ascriptions (either for an allegedly “original” hymn or an allegedly “interpolated” hymn) shows a contrary order: i.e. if Mandala A has a hymn ascribed to an ancestor of a Rishi composer from Mandala B, we do not find another case where Mandala B has a hymn ascribed to an ancestor of a Rishi composer from Mandala B. And the references within the hymns follow suit: no hymn from Mandala A refers to a Rishi composer from Mandala B (for example, the three Early Mandalas do not contain a single reference to a Rishi composer from the Middle or Late Mandalas, the Bhrgu hymns being a special case apart).
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