Despite the vast scope of the story, and having to build a completely new and fantastical universe, the story is still very human, and manages to spend its time establishing very real, very flawed characters. There are very few, if any, purely ‘good’ people in this story. It isn’t a good vs evil tale with clear distinctions between heroes and villains. Instead, it’s a story driven by human desires and motivation. Yes, some of these do become twisted and lean more towards the ‘evil’ side of the spectrum, but you can see why people begin down certain paths and understand their reasoning’s. Edmund Gosse, Short histories of the literatures of the world, p. 181, at Google Books, New York: Appleton, p. 181 With a very human tale wrapped inside a well crafted and layered mystery, The Rig is a book that is sure to appeal to a much wider audience than simply those that enjoy science fiction. 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 last. [97] The content of the 10th Book also suggest that the authors knew and relied on the contents of the first nine books. [97] a b Wehrstedt, Lisa (2 September 2021). "Martin Compston promises he doesn't die in 'first 10 minutes' of The Rig after that giant rug pull in BBC thriller Vigil". Metro . Retrieved 17 September 2021.

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. Keith, Arthur Berriedale (1920). Rigveda Brahmanas: the Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda. Cambridge, Mass.: Harvard University Press. p.44.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." Ruse (2015) commented on the old discussion of "monotheism" vs. "henotheism" vs. "monism" by noting an " atheistic streak" in hymns such as 10.130. [119] But she's this woman who goes into this man's world and is unapologetic about it and doesn't care about being liked, which was something - I'm Canadian, we're sorry for everything, 'I'm so sorry I exist'.

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 tribes. [52] Some of the names of gods and goddesses found in the Rigveda are found amongst other belief systems based on Proto-Indo-European religion, while most of the words used share common roots with words from other Indo-European languages. [44] However, about 300 words in the Rigveda are neither Indo-Aryan nor Indo-European, states the Sanskrit and Vedic literature scholar Frits Staal. [45] Of these 300, many–such as kapardin, kumara, kumari, kikata–come from Munda or proto-Munda languages found in the eastern and northeastern (Assamese) region of India, with roots in Austroasiatic languages. The others in the list of 300–such as mleccha and nir–have Dravidian roots found in the southern region of India, or are of Tibeto-Burman origins. A few non-Indo-European words in the Rigveda–such as for camel, mustard and donkey–belong to a possibly lost Central Asian language. [45] [46] [note 4] 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. [48] 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?"; Witzel 1995, p.4 mentions c. 1500–1200BCE. According to Witzel 1997, p.263, the whole Rig Vedic period may have lasted from c. 1900BCE to c. 1200BCE: "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. 1900B.C. (at the utmost, the time of collapse of the Indus civilization), up to c. 1200B.C., the time of the introduction of iron which is first mentioned in the clearly post-gvedic hymns of the Atharvaveda." 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.". [23] Reception in Hinduism ShrutiKlaus 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. Edwin F. Bryant (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. Max Müller notably introduced the term " henotheism" for the philosophy expressed here, avoiding the connotations of "monotheism" in Judeo-Christian tradition. [114] [115]

Martin says: "An oil rig itself, before you add in all the supernatural elements and the gloom, is quite an intense place. We had this incredible production design, based on the working units of the rig. When you went to certain places on the rig, you went through hatches, so there’s tension in that already, and it did feel quite an ominous place to be filming.One of the other great things about setting it on an oil rig is if you don’t like somebody, you’re going to see them a lot. There’s no real hiding on an oil rig, so, off the bat, it’s a fantastic set for a drama." Work started on the series' scripts in December 2018. [9] Meg Salter and Matthew Jacobs Morgan serve as writers. [7] Casting [ edit ] Madhvacharya, a Hindu philosopher of the 13th century, provided a commentary of the first 40 hymns of the Rigveda in his book Rig Bhashyam. [note 9] In the 14th century, Sāyana wrote an exhaustive commentary on the complete text of the Rigveda in his book Rigveda Samhita. [note 10] 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 Rigveda Sanhita in the year 1856. Sayanacharya studied at the Sringeri monastery.

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a b c Ferguson, Brian (9 December 2022). "The Rig: Martin Compston, Iain Glen and Emily Hampshire return to Edinburgh to launch Scotland's supernatural North Sea thriller". The Scotsman . Retrieved 13 December 2022. 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 ( adhyaya); while the Aitareya has 40, divided into eight books (or pentads, pancaka), 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 Pāṇini (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 Shunahshepa, whom his father Ajigarta sells and offers to slay, the recital of which formed part of the inauguration of kings. [ citation needed] Bauer, Susan Wise (2007). The History of the Ancient World: From the Earliest Accounts to the Fall of Rome (1sted.). New York: W. W. Norton. p.265. ISBN 978-0-393-05974-8.