Changes

=== Revelation of Vedas by Brahma ===

=== Revelation of Vedas by Brahma ===

Bhagavata Purana (Skanda 12 Adhyaya 6) refers to the revelation of the Vedas from Brahma, at the time of srshti. Suta Maharshi describes how Parameshti Brahma was meditating with a well composed mind on [[Brahman (ब्रह्मन्)|Brahman]] (Self), and from whose inner space of the heart arose a sound (Nada). <blockquote>ततोऽभूत्त्रिवृदॐकारो योऽव्यक्तप्रभवः स्वराट्-यत्तल्लिङ्गं भगवतो ब्रह्मणः परमात्मनः ॥ ३९ (Bhag. Pura. 12.6.39)<ref name=":02">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Skanda 12 Adhyaya 6])</ref></blockquote><blockquote>tato'bhūttrivr̥daoṁkāro yo'vyaktaprabhavaḥ svarāṭ-yattalliṅgaṁ bhagavato brahmaṇaḥ paramātmanaḥ 39 (Bhag. Pura. 12.6.39)</blockquote>From that nada arose the Omkara which consists of three matras (अ, उ, म्) the source of which is unmanifest yet shines (in the heart) by itself. This Omkara ([[Pranava (प्रणवः)|Pranava]]) is the special identification mark (ल्लिङ्गं) of Brahman. <blockquote>स्वधाम्नो ब्राह्मणः साक्षाद्वाचकः परमात्मनः स सर्वमन्त्रोपनिषद्वेदबीजं सनातनम् ॥ ४१ (Bhag. Pura. 12.6.41)</blockquote><blockquote>svadhāmno brāhmaṇaḥ sākṣādvācakaḥ paramātmanaḥ sa sarvamantropaniṣadvedabījaṁ sanātanam ॥ 41 (Bhag. Pura. 12.6.41)</blockquote>It (Pranava or Om) directly and comprehensively expresses the Paramatman, The Brahman itself (ब्राह्मणः साक्षाद्वाचकः) which is its source. It is the eternal seed of all the Mantras, Vedas and Upanishads. <blockquote>तेनासौ चतुरो वेदांश्चतुर्भिर्वदनैर्विभुः |</blockquote><blockquote>सव्याहृतिकान्सॐकारांश्चातुर्होत्रविवक्षया ॥ ४४ ॥</blockquote><blockquote>tenāsau caturo vedāṁścaturbhirvadanairvibhuḥ | </blockquote><blockquote>savyāhr̥tikānsaoṁkārāṁścāturhotravivakṣayā ॥ 44 ॥</blockquote><blockquote>पुत्रानध्यापयत्तांस्तु ब्रह्मर्षीन्ब्रह्मकोविदान् |</blockquote><blockquote>ते तु धर्मोपदेष्टारः स्वपुत्रेभ्यः समादिशन् ॥ ४५ ॥</blockquote><blockquote>putrānadhyāpayattāṁstu brahmarṣīnbrahmakovidān |</blockquote><blockquote>te tu dharmopadeṣṭāraḥ svaputrebhyaḥ samādiśan ॥ 45 ॥</blockquote><blockquote>ते परम्परया प्राप्तास्तत्तच्छिष्यैर्धृतव्रतैः |</blockquote><blockquote>चतुर्युगेष्वथ व्यस्ता द्वापरादौ महर्षिभिः ॥ ४६ ॥</blockquote><blockquote>''te'' paramparayā prāptāstattacchiṣyairdhr̥tavrataiḥ |</blockquote><blockquote>caturyugeṣvatha vyastā dvāparādau maharṣibhiḥ ॥ 46 ॥ (Bhag. Pura. 12.6.44-46)</blockquote>With the help of the sounds (letters and alphabets) Brahma (Vibhu) gave expression to the Four Vedas together with their vyahrtis (bhuh, bhuva, svah) and the Omkara from his four mouths (faces). He further expressed the (activities of) the Chaturhotr viz., Hota, Adhvaryu, Udgata and Brahma (chief [[Rtvik (ऋत्विक्)|rtviks]] of [[Yajna (यज्ञः)|yajnas]]). He taught the Vedas to his sons (Marichi and others), Brahmarshis and made them experts in the pronunciation and intonation (Brahmakovids). They became the promulgators of dharma and taught Vedas to their sons. During the course of the four Yugas, these disciples, who strictly observed all vratas (धृतव्रतैः), handed down the Vedas by tradition to subsequent generations. By maharshis in the Dvarapara yuga the vedas were rearranged.<ref>Shastri, J.L. and Tagare. G. V., (1955) ''The Bhagavata Purana. Part 5.'' Delhi : Motilal Banarsidass Pvt. Ltd. (Pages 2158-2159)</ref>  

Bhagavata Purana (Skanda 12 Adhyaya 6) refers to the revelation of the Vedas from Brahma, at the time of srshti. Suta Maharshi describes how Parameshti Brahma was meditating with a well composed mind on [[Brahman (ब्रह्मन्)|Brahman]] (Self), and from whose inner space of the heart arose a sound (Nada). <blockquote>ततोऽभूत्त्रिवृदॐकारो योऽव्यक्तप्रभवः स्वराट्-यत्तल्लिङ्गं भगवतो ब्रह्मणः परमात्मनः ॥ ३९ (Bhag. Pura. 12.6.39)<ref name=":02">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Skanda 12 Adhyaya 6])</ref></blockquote><blockquote>tato'bhūttrivr̥daoṁkāro yo'vyaktaprabhavaḥ svarāṭ-yattalliṅgaṁ bhagavato brahmaṇaḥ paramātmanaḥ 39 (Bhag. Pura. 12.6.39)</blockquote>From that nada arose the Omkara which consists of three matras (अ, उ, म्) the source of which is unmanifest yet shines (in the heart) by itself. This Omkara ([[Pranava (प्रणवः)|Pranava]]) is the special identification mark (ल्लिङ्गं) of Brahman. <blockquote>स्वधाम्नो ब्राह्मणः साक्षाद्वाचकः परमात्मनः स सर्वमन्त्रोपनिषद्वेदबीजं सनातनम् ॥ ४१ (Bhag. Pura. 12.6.41)</blockquote><blockquote>svadhāmno brāhmaṇaḥ sākṣādvācakaḥ paramātmanaḥ sa sarvamantropaniṣadvedabījaṁ sanātanam ॥ 41 (Bhag. Pura. 12.6.41)</blockquote>It (Pranava or Om) directly and comprehensively expresses the Paramatman, The Brahman itself (ब्राह्मणः साक्षाद्वाचकः) which is its source. It is the eternal seed of all the Mantras, Vedas and Upanishads. <blockquote>तेनासौ चतुरो वेदांश्चतुर्भिर्वदनैर्विभुः | सव्याहृतिकान्सॐकारांश्चातुर्होत्रविवक्षया ॥ ४४ ॥</blockquote><blockquote>tenāsau caturo vedāṁścaturbhirvadanairvibhuḥ | savyāhr̥tikānsaoṁkārāṁścāturhotravivakṣayā ॥ 44 ॥ </blockquote><blockquote>पुत्रानध्यापयत्तांस्तु ब्रह्मर्षीन्ब्रह्मकोविदान् | ते तु धर्मोपदेष्टारः स्वपुत्रेभ्यः समादिशन् ॥ ४५ ॥</blockquote><blockquote>putrānadhyāpayattāṁstu brahmarṣīnbrahmakovidān | te tu dharmopadeṣṭāraḥ svaputrebhyaḥ samādiśan ॥ 45 ॥</blockquote><blockquote>ते परम्परया प्राप्तास्तत्तच्छिष्यैर्धृतव्रतैः | चतुर्युगेष्वथ व्यस्ता द्वापरादौ महर्षिभिः ॥ ४६ ॥</blockquote><blockquote>''te'' paramparayā prāptāstattacchiṣyairdhr̥tavrataiḥ | caturyugeṣvatha vyastā dvāparādau maharṣibhiḥ ॥ 46 ॥ (Bhag. Pura. 12.6.44-46)</blockquote>With the help of the sounds (letters and alphabets) Brahma (Vibhu) gave expression to the Four Vedas together with their vyahrtis (bhuh, bhuva, svah) and the Omkara from his four mouths (faces). He further expressed the (activities of) the Chaturhotr viz., Hota, Adhvaryu, Udgata and Brahma (chief [[Rtvik (ऋत्विक्)|rtviks]] of [[Yajna (यज्ञः)|yajnas]]). He taught the Vedas to his sons (Marichi and others), Brahmarshis and made them experts in the pronunciation and intonation (Brahmakovids). They became the promulgators of dharma and taught Vedas to their sons. During the course of the four Yugas, these disciples, who strictly observed all vratas (धृतव्रतैः), handed down the Vedas by tradition to subsequent generations. By maharshis in the Dvarapara yuga the vedas were rearranged.<ref>Shastri, J.L. and Tagare. G. V., (1955) ''The Bhagavata Purana. Part 5.'' Delhi : Motilal Banarsidass Pvt. Ltd. (Pages 2158-2159)</ref>  

=== महर्षिवेदव्यासेन संहितीकरणम् ॥ Codification by Maharshi Vedavyasa ===

=== महर्षिवेदव्यासेन संहितीकरणम् ॥ Codification by Maharshi Vedavyasa ===

The word व्यास || Vyasa means an essay or composition. It also means dealing with a matter subject wise and classifying it suitably. As Krishna Dwaipayana (in Vaivasvata Manvantara) did all these tasks for the proper study and understanding of the Vedas, he became famous as महर्षिः वेदव्यासः ॥ Maharshi Veda Vyasa. His contribution to the codification of the Vedas brought him fame as Veda Vyasa.<ref name=":1" />  

The word व्यास || Vyasa means an essay or composition. It also means dealing with a matter subject wise and classifying it suitably. As Krishna Dwaipayana (in Vaivasvata Manvantara) did all these tasks for the proper study and understanding of the Vedas, he became famous as महर्षिः वेदव्यासः ॥ Maharshi Veda Vyasa. His contribution to the codification of the Vedas brought him fame as Veda Vyasa.<ref name=":1" />  

Maharshi Veda Vyasa collected all the mantras in existence during his period, edited, codified and organized them into four groups which he taught to his four chief disciples as given below :<blockquote>तत्रर्ग्वेदधरः पैलः सामगो जैमिनिः कविः । वैशंपायन एवैको निष्णातो यजुषामुत ॥ २१ ॥<br>अथर्वाङ्‌गिरसामासीत् सुमन्तुर्दारुणो मुनिः ।(Bhag. Pura. 1.4.21)<ref name=":0">Shrimad Bhagavata Puranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AA Skanda 1 Adhyaya 4])</ref></blockquote><blockquote>tatrargvēdadharaḥ pailaḥ sāmagō jaiminiḥ kaviḥ । vaiśaṁpāyana ēvaikō niṣṇātō yajuṣāmuta ॥ 21 ॥atharvāṅ‌girasāmāsīt sumanturdāruṇō muniḥ । (Bhag. Pura. 1.4.21)</blockquote>

Maharshi Veda Vyasa collected all the mantras in existence during his period, edited, codified and organized them into four groups which he taught to his four chief disciples as given below :<blockquote>तत्रर्ग्वेदधरः पैलः सामगो जैमिनिः कविः । वैशंपायन एवैको निष्णातो यजुषामुत ॥ २१ ॥ अथर्वाङ्‌गिरसामासीत् सुमन्तुर्दारुणो मुनिः ।(Bhag. Pura. 1.4.21)<ref name=":0">Shrimad Bhagavata Puranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AA Skanda 1 Adhyaya 4])</ref></blockquote><blockquote>tatrargvēdadharaḥ pailaḥ sāmagō jaiminiḥ kaviḥ । vaiśaṁpāyana ēvaikō niṣṇātō yajuṣāmuta ॥ 21 ॥atharvāṅ‌girasāmāsīt sumanturdāruṇō muniḥ । (Bhag. Pura. 1.4.21)</blockquote>

{| class="wikitable" | colspan="2" ' CLASSIFICATION OF THE VEDAS

{| class="wikitable" | colspan="2" ' CLASSIFICATION OF THE VEDAS

|-

|-

The chief overseer who would recite the mantras of अथर्ववेदः ॥ Atharvaveda and was considered as the supervisor over the whole process of yajna.  

The chief overseer who would recite the mantras of अथर्ववेदः ॥ Atharvaveda and was considered as the supervisor over the whole process of yajna.  

== वेदवर्गीकरणम् ॥ Classification of Vedas ==

== वेदवर्गीकरणम् ॥ Classification of Vedas ==

There are four Vedas as compiled by the Great Rishi Veda Vyasa :  

There are four Vedas as compiled by the Maharshi Veda Vyasa :  

# [[Rigveda|ऋग्वेदः || The Rigveda]]  

# [[Rigveda (ऋग्वेदः)|ऋग्वेदः || The Rigveda]]  

# [[Yajurveda|यजुर्वेदः || The Yajurveda]]  

# [[Yajurveda (यजुर्वेदः)|यजुर्वेदः || The Yajurveda]]  

# [[Samaveda (सामवेद)|सामवेदः || The Samaveda]]  

# [[Samaveda (सामवेद)|सामवेदः || The Samaveda]]  

# [[Atharvaveda|अथर्ववेदः || The Atharvaveda]]''.''  

# [[Atharvaveda (अथर्ववेदः)|अथर्ववेदः || The Atharvaveda]]''.''  

Of these, the first three were the principal original division, also called त्रयी-विद्या || Trayi vidya, that is, "the triple science" of reciting hymns (Rigveda), performing yajnas (Yajurveda), and chanting songs (Samaveda). The Rigveda is the oldest work, which according to the Western Indologist Witzel, is probably from the period of 1900 to 1100 BC. However, till date no authentic dating method has been able to date literary works accurately. Only one version of the Rigveda is known to have survived into the modern era. Several different versions of the Samaveda and the Atharvaveda are known, and many different versions of the Yajurveda have been found in different parts of South Asia.   

Of these, the first three were the principal original division, also called त्रयी-विद्या || Trayi vidya, that is, "the triple science" of reciting hymns (Rigveda), performing yajnas (Yajurveda), and chanting songs (Samaveda). The Rigveda is the oldest work, which according to the Western Indologist Witzel, is probably from the period of 1900 to 1100 BC. However, till date no authentic dating method has been able to date literary works accurately. Only one version of the Rigveda is known to have survived into the modern era. Several different versions of the Samaveda and the Atharvaveda are known, and many different versions of the Yajurveda have been found in different parts of South Asia.   

== वेदविभागाः ॥ Sub Classification of Vedas ==

== वेदविभागाः ॥ Sub Classification of Vedas ==

# आरण्यकम् || [[Aranyaka (आरण्यकम्)|Aranyaka]] (method of conducting rituals, ceremonies, yajnas and symbolic-yajnas)

# आरण्यकम् || [[Aranyaka (आरण्यकम्)|Aranyaka]] (method of conducting rituals, ceremonies, yajnas and symbolic-yajnas)

# उपनिषद् || [[Upanishads (उपनिषदः)|Upanishad]] (discussion about meditation, philosophy and adhyatmik knowledge).

# उपनिषद् || [[Upanishads (उपनिषदः)|Upanishad]] (discussion about meditation, philosophy and adhyatmik knowledge).

Some scholars add a fifth category namely उपासना || Upasana (worship).{{Citation needed}}

Some scholars add a fifth category namely उपासना || Upasana (worship). {{Citation needed}}

The various Indian philosophies and denominations have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as आस्तिकाः || astika (orthodox). Other traditions, such as लोकायतम् ॥ Lokayata, चार्वाकः ॥ Charvaka, आजीविकाः ॥ Ajivika, Buddhism and Jainism, which did not regard the Vedas as authorities are referred to as नास्तिकाः || nastika (heterodox or non-orthodox) schools. Despite their differences, just like the texts of the श्रमणपरम्परा || shramana traditions, the layers of texts in the Vedas discuss similar ideas and concepts.

The various Indian philosophies and denominations have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as astika (आस्तिकाः or orthodox). Other traditions, such as Lokayata (लोकायतम्), Charvaka (चार्वाकः), Ajivika (आजीविकाः), Buddhism and Jainism, which did not regard the Vedas as authority are referred to as nastika (नास्तिकाः meaning heterodox or non-orthodox) schools. Despite their differences, just like the texts of shramana (श्रमणपरम्परा) traditions, the layers of texts in the Vedas discuss similar ideas and concepts.  

While composition of Brahmanas and Aranyakas ceased with the end of the Vedic period, additional Upanishads were composed after the end of the Vedic period.  

While composition of Brahmanas and Aranyakas ceased with the end of the Vedic period, additional Upanishads were composed after the end of the Vedic period. The Brahmanas, Aranyakas, and Upanishads, among other things, interpret and discuss the Samhitas in philosophical and metaphorical ways to explore abstract concepts such as the Absolute (ब्रह्मन् ॥ Brahman), and the Atma or the self (आत्मन् ॥ Atma). The subjects of atma, parabrahma (परब्रह्म) and the ultimate purpose of life being [[moksha (मोक्षः)]] (loosely translated as liberation) are extensively discussed in the latter part of Vedas namely the Upanishads. Hence they are called Vedanta (वेदन्तः). Vedanta includes philosophical discussions collectively put together in the Upanishads and is one of the major trends of Hinduism. In other parts, they show evolution of ideas, such as from actual yajna to symbolic yajna, and of adhyatmikita in the Upanishads.  

The Brahmanas, Aranyakas, and Upanishads, among other things, interpret and discuss the Samhitas in philosophical and metaphorical ways to explore abstract concepts such as the Absolute (ब्रह्मन् ॥ Brahman), and the soul or the self (आत्मन् ॥ Atma). The subjects of soul, परब्रह्म || parabrahma and the Ultimate purpose of life being मोक्षः ॥ [[Moksha Dristipath|moksha]] (liberation) are extensively discussed in the end part of Vedas. Hence they are called वेदन्तः ॥ Vedanta. 

Adi Shankaracharya (आदिशङ्कराचार्यः) classified each Veda into karma-kanda (कर्मकाण्डम्) or action/ritual-related sections and jnana-kanda (ज्ञानकाण्डम्) or knowledge/adhyatmikita-related sections.

 

 

आदिशङ्कराचार्यः ॥ Adi Shankara classified each Veda into कर्मकाण्डम् || karma-kanda (action/ritual-related sections) and ज्ञानकाण्डम् || jnana-kanda (knowledge/adhyatmikity-related sections).

== Dating सनातन-धर्मः ॥ Sanatana Dharma ==

== Dating सनातन-धर्मः ॥ Sanatana Dharma ==

Vedas will have historical implications when the rishis are assumed to be the authors of these vedas. So the primary question of whether these rishis are मन्त्रकर्तारः || authors of mantras or मन्त्रद्रष्टारः || drastas to whom the Vedas were revealed to, needs to be understood clearly.<ref name=":2">Sharma, Pt Sri Jayadevaji (2008) ''Rigveda Samhita Bhashabhashya Volume 1'' Ajmer: Arya Sahitya Mandal Ltd</ref> Only when historicity needs to be verified does dating of vedas becomes important.   

Vedas will have historical implications when the rishis are assumed to be the authors of these vedas. So the primary question of whether these rishis are authors (मन्त्रकर्तारः) of mantras or drastas (मन्त्रद्रष्टारः) to whom the Vedas were revealed to, needs to be understood clearly.<ref name=":2">Sharma, Pt Sri Jayadevaji (2008) ''Rigveda Samhita Bhashabhashya Volume 1'' Ajmer: Arya Sahitya Mandal Ltd</ref> Only when historicity needs to be verified does dating of vedas becomes important. It has to be stated that dating of the Sanatana Dharma texts is beyond the scope of this article. We do not have the exact facts about this topic and believe in the timelessness of many issues related to Sanatana Dharma. However, given below are some views of the scholars. The dates and times given below are not verified.   

The Vedas are among the oldest sacred texts known to mankind. Although many Western scholars have given their opinions about the age of Vedas, it is generally accepted that Vedas are the oldest known texts available as is [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The Vedic period was blooming with the composition of the mantra texts, with discussions and debates on the Samhitas and Brahmanas, with the exposition of Dharmic principles by सूतः ॥Suta and शौनकऋषिः ॥ Shaunaka rishis, with the establishment of the various शाखाः ॥ shakhas all over भारतखण्डः || Bharatakhanda which was as far as Afghanistan or खण्डहारः || Khandahar on the west and Indonesia in the South East. It flourished well and was given the grammatical structure by Panini, in the 2nd Century B.C.   

The Vedas are among the oldest sacred texts known to mankind. Although many Western scholars have given their opinions about the age of Vedas, it is generally accepted that Vedas are the oldest known texts available as is the [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The Vedic period was blooming with the composition of the mantra texts, with discussions and debates on the Samhitas and Brahmanas, with the exposition of Dharmic principles by Suta (सूतः) and Shaunaka (शौनकऋषिः) rishis, with the establishment of the various shakhas (शाखाः) all over Bharatavarsha which was as far as Afghanistan on the west and Indonesia in the South East. It flourished well and was given the grammatical structure by Panini, in the 2nd Century B.C.   

The modern researchers are still struggling to fix the exact period of the Vedas and there is no final conclusion as yet. Their conclusions differ as widely as 25000 years B.C. to 1000 years B.C. However, the general consensus among most of the Indian scholars is to consider the Mohenjadaro-Harappa culture i.e. about 3000 B.C. to be the later phase of Vedic culture. Thus, as a common understanding among various scholars about the date of the Rig-Veda, considered as the earliest in human history, is around 10,000 B.C.{{Citation needed}}  

The modern researchers are still struggling to fix the exact period of the Vedas and there is no final conclusion as yet. Their conclusions differ as widely as 25000 years B.C. to 1000 years B.C. However, the general consensus among most of the Indian scholars is to consider the Mohenjadaro-Harappa culture i.e. about 3000 B.C. to be the later phase of Vedic culture. Thus, as a common understanding among various scholars about the date of the Rig-Veda, considered as the earliest in human history, is around 10,000 B.C.{{Citation needed}}