The total number of verses is given as 10,402 in the Khandah-sankhyâ, an appendix to one of the Anukramanîs, viz. the Khandonukramanî. This number seemed formerly not to agree with the total of the different classes of verses given in the same place. But, with some corrections of the text and with the help of better MSS., the two are now found to agree. There are—

1.	Gâyatrî-verses	2,451
2.	Ushnih-verses	341
3.	Anushtubh-verses	855
4.	Brihatî-verses	181
5.	Pankti-verses	312
6.	Trishtubh-verses	4,253
7.	Gagatî-verses	1,348
8.	Atigagatî-verses	17
9.	Sakvarî-verses	19
10.	Atisakvarî-verses	9
11.	Ashti-verses	6
12.	Atyashti-verses	84
13.	Dhriti-verses	2
14.	Atidhriti-verse	1
15.	Ekapadâ-verses	6
16.	Dvipadâ-verses	17
17.	Pragâtha Bârhata-verses	388
18.	Pragâtha Kâkubha-verses	110
19.	Mahâbârhata-verses	2
		10,402

According to the Anuvâkânukramanî, vv. 32–35, the number of Anuvâkas in the ten Mandalas and the number of hymns is as follows:—

Mandala	Anuvâkas	Sûktas
I	24	191
II	4	43
III	5	62
IV	5	58
V	6	87
VI	6	75
VII	6	104
VIII	10	92 + 11
IX	7	114
X	12	191
	85	1017 + 11 = 1028

According to v. 36 the Bhâshkala recension contained eight additional hymns, that is, 1017 + 8 = 1025. It is curious that the Aitareya-brâhmana (VI. 24) speaks of eight Vâlakhilya hymns. This, however, does not prove that there were not more than these eight which were required for certain sacrifices, still less, that these eight were the same as the eight additional hymns of the Bâshkalas.

Saunaka knows the division into Mandalas, Anuvâkas, hymns and verses, but he does not in his genuine works seem to have been acquainted with the division of the Rig-veda into eight Ashtakas and sixty-four Adhyâyas, each Adhyâya being subdivided into Vargas. In the Prâtisâkhya (S. 848–860) the term adhyâya occurs, but it there means the daily lesson of the pupil, consisting of sixty prasnas or questions, each question containing on an average three verses. The verses 38 to 45 in the Anuvâkânukramanî are therefore probably not Saunaka's, and they had been suspected for different reasons by Meyer, in his Rigvidhâna, p. xxvii. They give the following list of Vargas:—

Vargas		Containing verses.	Total of verses.
1	(1)	1	1
2	(2)	2	4
97	(93)	3	291	(279)
174	(176)	4	696	(704)
1207	(1228)	5	6035	(6140)
346	(357)	6	2076	(2142)
119	(129)	7	833	(903)
59	(55)	8	472	(440)
1	(1)	9	9
2006	(2042)		10,417	(10,622)

Immediately afterwards (v. 43) the total number of verses is given as 10,580, and one pâda (Rv. X. 20, 1); the number of half-verses as 21,232, and one pâda (therefore 10,614 verses, and one pâda); the number of words as 153,826; the number of karkâs as 110,704; the number of syllables as 432,000.

The Karanavyûha gives a list of Vargas and verses differing from that of the Anuvâkânukramanî. The numbers have been added in brackets. See on all this Dr. Macdonell's careful edition of the Sarvânukramanî, in the Anecdota Oxoniensia.

The Rig-veda-prâtisâkhya presupposes the Pada-text, and teaches the changes which the padas or words undergo when joined together in the Samhitâ-text. But its author knows the far more artificial Krama-text also, which presupposes both the Pada and Samhitâ-texts (Sûtra 590 seq.). This Kramapâtha must have been practised considerably in the Parishads, and have given rise to many different opinions, which are discussed in the Krama-hetu-patala. Thus Bâbhravya, a teacher of the Krama, declares (S. 676) that the doctrine of the Krama is good as taught at first, not as taught differently by different teachers. But others attacked it as useless and as not based on Sruti or sacred authority, and the author of the Prâtisâkhya has therefore to defend it against various attacks, and to show that it can claim the highest authority. On these various modifications of the text of the hymns, the three Prakritis and the eight Vikritis, there is a treatise by Madhusûdana, Ashtavikriti-vivriti, edited by Satyavrata Sâmasrami, in the Ushâ, vol. i. The original is ascribed to Vyâdi.