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== व्युत्पत्तिः ॥ Etymology of Rk ==

== व्युत्पत्तिः ॥ Etymology of Rk ==

Rigveda is made up of mantras called as Rk (ऋक् also called as ऋचः - Rchas) according to Shabdakalpadhruma.<ref>Shabdakapadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%8B See under Rik])</ref><blockquote>ऋच्यन्ते स्तूयन्ते देवा अनया । (ऋच् + क्विप् ।) वेदविशेषः । ऋग्वेदः । इत्यमरः ॥</blockquote>The (vaidik) devatas are offered worship and are prayed to using these Rk-s (ऋक्).

Rigveda is made up of mantras called as Rk (ऋक् also called as ऋचः - Rchas) according to Shabdakalpadhruma.<ref>Shabdakapadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%8B See under Rik])</ref><blockquote>ऋच्यन्ते स्तूयन्ते देवा अनया । (ऋच् + क्विप् ।) वेदविशेषः । ऋग्वेदः । इत्यमरः ॥</blockquote>The (vaidik) devatas are offered worship and are prayed to using these Rk-s (ऋक्).  

Rcha means prarthana (to pray) or stuti (to praise), thus it is synonymous with them. Another name for Mantra is Rcha (ऋचः), but all mantras are not Rcha-s (ऋचः). The Purusha Sukta, in the famed Sahasra-sirsha (सहस्रशीर्षा) mantra, mentions that Rcha-s (ऋचः) were the first to arise from Parameshavara. <blockquote>तस्माद्याज्ञात् सर्वहुतः ऋचः सामानि जज्ञिरे । छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत । (Purusha Sukta) </blockquote>A collection of Rchas is the Rigveda. It was first studied by Shakala (mentioned also as Shakalya) and further by Baskala and four other (rshis).<ref name=":1">Pt. Upadhyaya, Baldev. (2012 Second Edition) ''Samskrit Vangmay ke Brihad Itihas, Vol 1, Veda.'' Lucknow: Uttar Pradesh Sanskrit Sansthan. (Pages 94 to 127)</ref><blockquote>ऋचां समूह ऋग्वेदस्तमभ्यस्य प्रयत्नतः। पठितः शाकलेनादौ चतुर्मिस्तदनन्तरम्।। (Rk. Pratisakhya)</blockquote>All the aspects about rigveda vargeekarana, the shakas involved and extant texts, the arrangement of the mandalas and ashtakas are given in the article [[Veda Vargeekarana (वेदवर्गीकरणम्)|Veda Vargeekarana]].

Rcha means prarthana (to pray) or stuti (to praise), thus it is synonymous with praising and worshipping. Devatas are invoked using these mantras. Another name for Mantra is Rcha (ऋचः), but all mantras are not Rcha-s (ऋचः). The Purusha Sukta, in the famed Sahasra-sirsha (सहस्रशीर्षा) mantra, mentions that Rcha-s (ऋचः) were the first to arise from Parameshavara. <blockquote>तस्माद्याज्ञात् सर्वहुतः ऋचः सामानि जज्ञिरे । छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत । (Purusha Sukta) </blockquote>A collection of Rchas is called the Rigveda Samhita. The term 'Samhita' implies a collection or group of. It was first studied by Shakala (mentioned also as Shakalya) and further by Baskala and four other (rshis).<ref name=":1">Pt. Upadhyaya, Baldev. (2012 Second Edition) ''Samskrit Vangmay ke Brihad Itihas, Vol 1, Veda.'' Lucknow: Uttar Pradesh Sanskrit Sansthan. (Pages 94 to 127)</ref><blockquote>ऋचां समूह ऋग्वेदस्तमभ्यस्य प्रयत्नतः। पठितः शाकलेनादौ चतुर्मिस्तदनन्तरम्।। (Rk. Pratisakhya)</blockquote>All the aspects about rigveda vargeekarana, the shakas involved and extant texts, the arrangement of the mandalas and ashtakas are given in the article [[Veda Vargeekarana (वेदवर्गीकरणम्)|Veda Vargeekarana]].

== ऋचां क्रमविन्यासः ॥ Arrangement of Rks (Mantras) ==

== ऋचां क्रमविन्यासः ॥ Arrangement of Rks (Mantras) ==

There are many versions about the total number of richa-s and suktas in the Rgveda. Both ancient and modern scholars have put forth explanations about the differences in shakas of Rgveda. These differences are primarily due to the variations of the same richa-s during usage (प्रयोगकाल) and study times (अध्ययन-काल). Some richa-s have 4 padas during study but only two padas (द्विपदाः) during usage of the mantra.  

There are many versions about the total number of richa-s and suktas in the Rgveda. Both ancient and modern scholars have put forth explanations about the differences in shakas of Rgveda. These differences are primarily due to the variations of the same richa-s during usage (प्रयोगकाल) and study times (अध्ययन-काल). Some richa-s have 4 padas during study but only two padas (द्विपदाः) during usage of the mantra.  

In some texts, the valakhilya mantras, 80 of them at the end of the eighth mandala, are not taken into account along with the Rgveda mantras. Hence, after including the dvipada mantras and valakhilya mantras the total number of richa-s are given as 10552 in Katyayana's Rksarvanukramani text.<ref name=":2">Upadhyaya, Baldev (1958) Vaidik Sahitya</ref>

In some texts, the valakhilya mantras, 80 of them at the end of the eighth mandala, are not taken into account along with the Rgveda mantras. Hence, after including the dvipada mantras and valakhilya mantras the total number of richa-s are given as 10552 in Katyayana's Rik-sarvanukramani text.<ref name=":2">Upadhyaya, Baldev (1958) Vaidik Sahitya</ref>

 

 

=== मण्डलक्रमः ॥ Mandala krama ===

=== मण्डलक्रमः ॥ Mandala krama ===

The Rgveda samhita has 10552 mantras, grouped into 1017 suktas collected in ten mandalas of unequal length given by various rshis.<ref name=":2" /> In the Mandala krama it is arranged into 10 mandalas, 1017 suktas and 10552<ref name=":2" /> or 10580 (as given in Shaunaka's Anuvakaanukramani) mantras, and 153826 words<ref>''Rgveda Samhita'' (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 828)</ref>.<blockquote>ऋचां दश सहस्राणि ऋचां पञ्च शतानि च । ऋचामशीतिः पादश्च पारणं संप्रकीर्तितम् ॥ (अनुवाकानुक्रमणी, 43)</blockquote>Each sukta in a mandala is a collection of mantras. The number of mantras in a sukta are highly variable. Each mantra is associated with a Rshi, a Chandas, and a Devata. Given below are the mandalas, suktas, the number of mantras and the mantra-drashta rshis therein.<ref name=":0">''Rgveda Samhita'' (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 767)</ref>

The Rgveda samhita has 10552 mantras, grouped into 1017 suktas collected in ten mandalas of unequal length given by various rshis.<ref name=":2" /> In the Mandala krama it is arranged into 10 mandalas, 1017 suktas and 10552<ref name=":2" /> or 10580 (as given in Shaunaka's Anuvakaanukramani) mantras, and 153826 words<ref name=":5">''Rgveda Samhita, Shaunaka Anukramanika'' (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 828)</ref>.<blockquote>ऋचां दश सहस्राणि ऋचां पञ्च शतानि च । ऋचामशीतिः पादश्च पारणं संप्रकीर्तितम् ॥ (अनुवाकानुक्रमणी, 43)</blockquote>Each sukta in a mandala is a collection of mantras. The number of mantras in a sukta are highly variable. Given below are the mandalas, suktas, the number of mantras and the mantra-drashta rshis therein.<ref name=":0">''Rgveda Samhita'' (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 767)</ref><ref name=":6">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 44-47)</ref>

{| class="wikitable"

{| class="wikitable"

!Mandalas

!Mandalas

|191

|191

|2006

|2006

|शतर्चिनः  

|शतर्चिनः (Shatarchina), Madhucchanda, Medhatithi, Deerghatama, Agastya, Gautama, Parashara etc

|-

|-

|Mandala 2

|Mandala 2

|43

|43

|429

|429

|गृत्समदः

|गृत्समदः एवं उनके वंशज (Grtsamada and his lineage)

|-

|-

|Mandala 3

|Mandala 3

|62

|62

|627

|627

|विश्वामित्रः

|विश्वामित्रः एवं उनके वंशज (Vishvamitra and his lineage)

|-

|-

|Mandala 4

|Mandala 4

|58

|58

|589

|589

|वामदेवः

|वामदेवः एवं उनके वंशज (Vamadeva and his lineage)

|-

|-

|Mandala 5

|Mandala 5

|87

|87

|727

|727

|अत्रिः

|अत्रिः एवं उनके वंशज (Atri and his lineage)

|-

|-

|Mandala 6

|Mandala 6

|75

|75

|765

|765

|भरद्वाजः

|भरद्वाजः एवं उनके वंशज (Bharadvaja and his lineage)

|-

|-

|Mandala 7

|Mandala 7

|108

|108

|841

|841

|वसिष्ठः

|वसिष्ठः एवं उनके वंशज (Vasishta and his lineage)

|-

|-

|Mandala 8

|Mandala 8

|92

|92

|1636

|1636

|कण्व अङ्गिरसः

|कण्व अङ्गिरसः एवं उनके वंशज (Kanva Angirasa and his lineage)

|-

|-

|Mandala 9

|Mandala 9

|114

|114

|1108

|1108

|

|ऋषिगण, विषय-पवमान सोम (Various rshis, topic - Pavamana Soma)

|-

|-

|Mandala 10

|Mandala 10

|191

|191

|1754

|1754

|

|त्रित, विमद, इन्द्र, श्रद्धा कामायनी, इन्द्राणी, शची, उर्वशी आदि। (Trita, Vimada, Indra, Shraddha Kamayani, Indrani, Shachi, Urvashi etc)

|-

|-

!Total

!Total

!

!

|-

|-

|Valakhilya Suktas

|Valakhilya Suktas (Mandala 8)

|11

|11

|80

|80

* Except in the eighth and ninth mandalas, everywhere the suktas to Agni are placed first, then those of Indra followed by those addressed to other deities are seen.

* Except in the eighth and ninth mandalas, everywhere the suktas to Agni are placed first, then those of Indra followed by those addressed to other deities are seen.

* Simple chandas, having three or four lines of eight, eleven and twelve syllables as well as some complicated chandas are seen in Rigveda.  

* Simple chandas, having three or four lines of eight, eleven and twelve syllables as well as some complicated chandas are seen in Rigveda.  

The internal arrangement within a mandala places the mantras given by the father (rshi) first and followed by those given by the son. However, in a few cases the mantras given by the son are arranged earlier than the sukta of the father, because the son had given more suktas than the father.  

The internal arrangement within a mandala places the mantras given by the father (rshi) first and followed by those given by the son. However, in a few cases the mantras given by the son are arranged earlier than the sukta of the father, because the son had given more suktas than the father.

=== अष्टकक्रमः ॥ Ashtaka krama ===

=== अष्टकक्रमः ॥ Ashtaka krama ===

== Rgveda Samhitas ==

== Rgveda Samhitas ==

The extant and available samhita of Rgveda belongs to the Shakala shaka. It is the only available samhita of Rgveda. Bashkala, Ashvalayana, Shankhyayana, Mandukayana, shaka samhitas are not available in present times.  

The extant and available samhita of Rgveda belongs to the Shakala shaka. It is the only available samhita of Rgveda. Bashkala, Ashvalayana, Shankhyayana, Mandukayana, shaka samhitas are not available in present times.

=== शाकल संहिता Shakala Samhita ===

=== शाकल संहिता Shakala Samhita ===

Padapatha of Rgveda samhita was given by Shakalya (शाकल्यः). In the Brhdaranyaka Upanishad (Adhyaya 4) we find a debate between Shakalya and Yajnavalkya in Janaka's sabha. According to the Puranic evidences, it was this same Shakalya who composed the Rgveda Padapatha. In the Brahmanda Purana we find the following<blockquote>शाकल्यः प्रथमस्तेषां तस्मादन्यो रथीतरः ।। बाष्कलिश्च भरद्वाज इति शाखाप्रवर्त्तकाः ।। ३४.३२ ।।</blockquote><blockquote>देवमित्रस्तु शाकल्यो ज्ञानाहंकारगर्वितः ।। जनकस्य स यज्ञे वै विनाशामगमद्द्विजाः ।। ३४.३३ ।। (Brahmanda. Pura. Purv. 2.34.32-33)<ref>Brahmanda Purana (Purvabhaga, Pada 2, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AD%E0%A4%BE%E0%A4% Adhyaya 34])</ref></blockquote>Reference to Shakalya has also been found in Nirukta and Rk-Pratisakhya. It has been shown that Shakalya's padapatha has not been accepted by Yaska in his Nirukta. For example in Nirukta (5.21) "अरुणो मासकृद् वृकः" has been mentioned. Yaska interpreted मासकृत् as one word in the sense of "मासो का कर्ता" or one who makes a month. Shakalya considered it as two padas or words as मा and सकृत्. Thus we see how Yaska and Shakalya differed in their interpretations.<ref>Pt. Baldev Upadhyaya (1958) ''Vaidik Sahitya for M.A. Students''. Kashi: Sharada Mandir. (Pages 41-42)</ref>

Padapatha of Rgveda samhita was given by Shakalya (शाकल्यः). In the Brhdaranyaka Upanishad (Adhyaya 4) we find a debate between Shakalya and Yajnavalkya in Janaka's sabha. According to the Puranic evidences, it was this same Shakalya who composed the Rgveda Padapatha. In the Brahmanda Purana we find the following<blockquote>शाकल्यः प्रथमस्तेषां तस्मादन्यो रथीतरः ।। बाष्कलिश्च भरद्वाज इति शाखाप्रवर्त्तकाः ।। ३४.३२ ।।</blockquote><blockquote>देवमित्रस्तु शाकल्यो ज्ञानाहंकारगर्वितः ।। जनकस्य स यज्ञे वै विनाशामगमद्द्विजाः ।। ३४.३३ ।। (Brahmanda. Pura. Purv. 2.34.32-33)<ref>Brahmanda Purana (Purvabhaga, Pada 2, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AD%E0%A4%BE%E0%A4% Adhyaya 34])</ref></blockquote>Reference to Shakalya has also been found in Nirukta and Rk-Pratisakhya. It has been shown that Shakalya's padapatha has not been accepted by Yaska in his Nirukta. For example in Nirukta (5.21) "अरुणो मासकृद् वृकः" has been mentioned. Yaska interpreted मासकृत् as one word in the sense of "मासो का कर्ता" or one who makes a month. Shakalya considered it as two padas or words as मा and सकृत्. Thus we see how Yaska and Shakalya differed in their interpretations.<ref>Pt. Baldev Upadhyaya (1958) ''Vaidik Sahitya for M.A. Students''. Kashi: Sharada Mandir. (Pages 41-42)</ref>

=== Deities in Rgveda ===

== विषयविवेचन ॥ Contents of Rgveda ==

Rgveda is a vast collection of stotras, where many devatas are praised and eulogized by various rshis and their family using beautiful comparisons and emotional expressions, both to please the devatas as well as to achieve their wishes. We find numerous references to geography, descriptions about the three worlds (पृथ्वी or the earth, अन्तरिक्षम् or द्युलोकः referred to as the outer space including the atmosphere and स्वर्गः refers to the higher worlds loosely translated as heaven) the devatas, rivers and oceans, countries, asuras or dasyus, people and their society, marriage, lifestyle, construction of villages and cities, rulers of countries and wars, dialogue suktas such as that of [[Sarama Pani Samvada (सरमापणिसंवादः)|Sarama and Pani]], and the darshanika suktas to name a few.<ref name=":2" />

 

== विषयविवेचन ॥ Contents of Rgveda ==

=== चतुःसमुद्राः ॥ Four seas ===

Rgveda is a vast collection of stotras, where many devatas are praised and eulogized by various rshis and their family using beautiful comparisons and emotional expressions, both to please the devatas as well as to achieve their wishes. We find numerous references to geography, descriptions about the three worlds (पृथ्वी or the earth, अन्तरिक्षम् or द्युलोकः referred to as the outer space including the atmosphere and स्वर्गः refers to the higher worlds loosely translated as heaven) the devatas, rivers and oceans, countries, asuras or dasyus, people and their society, marriage, lifestyle, construction of villages and cities, rulers of countries and wars, dialogue suktas such as that of [[Sarama Pani Samvada (सरमापणिसंवादः)|Sarama and Pani]], darshanika suktas to name a few.<ref name=":2" />

It is known that the present peninsular Indian subcontinent is surrounded by three seas (Bay of Bengal, Indian Ocean and the Arabian sea in the present terms). It is important to note that Rgvedic texts mention about the presence of a fourth sea in the northern region of India below the Himalayas.<blockquote>रायः समुद्राँश्चतुरोऽस्मभ्यं सोम विश्वत: । आ पवस्व सहस्रिण: ॥६॥ (Rg. Veda 9.33.6)</blockquote><blockquote>स्वायुधं स्ववसं सुनीथं । चतुःसमुद्रं धरुणं रयीणाम् ॥ (Rg. Veda. 10.47.2)</blockquote>Of these four seas, two of them the Rgveda (10.136.5) mentions about 'पूर्व (purva)' and 'अपर (apara)' samudras. The Purva (or अवर-Avara) samudra also called as Arvavat (अर्वावत्) is where the sunrises and the Apara (or पर - Para) samudra also called as Paraavat (परावत्) is where the sun sets. The Arabian sea is the Paraavat sea where the Sindhu and its tributaries drain into. However, scholars opine that the Purva (Apara or Arvaavat) sea is not the same as the Bay of Bengal as this bay is very far from where the Saptasindhu rivers were flowing. It has been proposed that land areas that are now known to be Uttar Pradesh, Bihar, i.e., the gangetic plains were we find the rivers Ganga and Yamuna, were once areas of a sea (in the Pleistocene era) which got filled with the sands brought down by the rivers and became plains. The third sea, is discussed separately under the heading of Sarasvati river. <ref name=":4" />

==== Astronomical aspects ====

==== Astronomical aspects ====

In the Taittriya Aranyaka (1.31) we find a mention of Krauncha, Mainaka, and Sudarshana parvatas. In the same Aranyaka (1.7) there is a clear mention of Mahameru. That these mountains are also rich in '''treasures (minerals and natural ores)''' is clearly mentioned in the Rigveda<blockquote>वसुमन्तं वि पर्रवतम् ॥ (Rg. Veda. 2.24.2)</blockquote>

In the Taittriya Aranyaka (1.31) we find a mention of Krauncha, Mainaka, and Sudarshana parvatas. In the same Aranyaka (1.7) there is a clear mention of Mahameru. That these mountains are also rich in '''treasures (minerals and natural ores)''' is clearly mentioned in the Rigveda<blockquote>वसुमन्तं वि पर्रवतम् ॥ (Rg. Veda. 2.24.2)</blockquote>

==== Oceans ====

==== Oceans and Rivers ====

Rgveda offers good information about oceans and seas. People were well aware about the vast waterbodies and trade via the seas was prevalent.  The terms Samudra () and Arnava (अर्णव) have been used for ocean or a sea. We also find references to sea travel using boats or ships (Rgveda 1.25.7) for whom the direction is given by Varuna (by his winds). Some important findings include the following   

Rgveda offers good information about oceans and seas. People were well aware about the vast waterbodies and trade via the seas was prevalent.  The terms Samudra and Arnava (अर्णव) have been used for ocean or a sea. We also find references to sea travel using boats or ships (Rgveda 1.25.7) for whom the direction is given by Varuna (by his winds). Some important findings include the following   

* '''Thar Desert was once a sea (Rgveda 7.95.2):''' In the present day Rajasthan where a desert stands now, the ancient texts have indicated the presence of a sea in the same area.<ref name=":4">Pt. Upadhyaya, Baldev. (2012 Second Edition) ''Samskrit Vangmay ke Brihad Itihas, Vol 1, Veda.'' Lucknow: Uttar Pradesh Sanskrit Sansthan. (Pages 515-531)</ref>   

* '''Thar Desert was once a sea (Rgveda 7.95.2):''' In the present day Rajasthan where a desert stands now, the ancient texts have indicated the presence of a sea in the same area.<ref name=":4">Pt. Upadhyaya, Baldev. (2012 Second Edition) ''Samskrit Vangmay ke Brihad Itihas, Vol 1, Veda.'' Lucknow: Uttar Pradesh Sanskrit Sansthan. (Pages 515-531)</ref>   

* It is in these seas that treasure is said to be available, namely gems and precious stones (Rgveda 1.47.6, 7.6.7, 9.92.44 etc).<ref name=":3" />  

* It is in these seas that treasure is said to be available, namely gems and precious stones (Rgveda 1.47.6, 7.6.7, 9.92.44 etc).<ref name=":3" />  

* That the '''huge waves in the seas''' are caused by the air circulation was mentioned in Rgveda (1.19.7 and 8, 1.119.4 etc). Other mantras describe that a hurricane can destroy the ships in the sea.   

* That the '''huge waves in the seas''' are caused by the air circulation was mentioned in Rgveda (1.19.7 and 8, 1.119.4 etc). Other mantras describe that a hurricane can destroy the ships in the sea.   

* Presence of '''Natural Gases in oceans''' is discussed in Rigveda (Rgveda 8.102.4)<ref name=":3" /> It is termed as पुरीष्य अग्निः। This is so called because it has the ability to light up and spreads across in various places of the ocean bed.   

* Presence of '''Natural Gases in oceans''' is discussed in Rigveda (Rgveda 8.102.4)<ref name=":3" /> It is termed as पुरीष्य अग्निः। This is so called because it has the ability to light up and spreads across in various places of the ocean bed.   

* '''Medicinal substances and food items''' from the oceans, rivers and mountains is well explained in this Veda (Rgveda 8.20.25).<ref name=":3" />  

* '''Medicinal substances and food items''' from the oceans, rivers and mountains is well explained in this Veda (Rgveda 8.20.25).<ref name=":3" />  

 

* There are at least '''nineteen rivers''' mentioned in the Rg veda, with the Sarasvati and Indus rivers (along with it's tributaries) gaining a lot of attention. [[Rivers in Rigveda (ऋग्वेदे नदीनां विवेचनम्)]] drew a great attention in the past few centuries with the [[Sarasvati (सरस्वती)]], though long lost, has occupied the media but generally for the wrong reasons. Dr. Michel Danino diligently summed up the issues and debates associated with Sarasvati backed with the latest research and archeological evidences.   

While studying about the rivers of Rgvedic times, one must note that even though we find the same names of rivers at present in some instances, the course of the river may or mostly may not remain the same in the present times. It is well known that even now rivers change course of their flow due to various reasons. The Yangtsze river in China is one such famous example.

 

Many rivers are mentioned in the Rigveda. The term "Sapta-sindhu" appears in many instances in this veda. But in the present situations, finding these seven rivers has been a little challenging. It is possible that the five rivers in Punjab, शुतुद्री (Sutlej), विपाश, पुरुष्णी (Iravati present Raavi river), वितस्ता (Jhelum), असिक्नी (Chandrabhaga presently Chenab river) along with Sindu and Sarasvati are the rivers that are accounted for the term Sapta Sindhu. Following are more details about the rivers in Rgveda.<ref name=":2" />

* Rivers flow towards and empty into the sea (Rgveda 1.190.7, 6.19.5, 8.6.4)

*  

==== Geography in Rgveda ====

==== Geography in Rgveda ====

==== Darshanika Tattva ====

==== Darshanika Tattva ====

In the 10th mandala of Rgveda we find many suktas portraying  darshanika aspects of Indian tattvajnana. In fact they are seen as the precursor to the siddhantas laid out in the [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]]. The darshanika aspect, according to some scholars, also supports the fact that the 10th mandala is a more recent addition to the Rgveda as it is very contrary to the stuti-presentation given in the rest of the mandalas. The two most important references are the [[Nasadiya Sukta (नासदीयसूक्तम्)|Nasadiya Sukta]] and [[Purusha Sukta]]. Purusha sukta propounds Sarveshvara-vada (the all-pervading characteristic) which is considered as a modern thought process, a concept which discusses an all-permeating image or form (Saakara, aakruti) of the Supreme Self in the universe. According to some western scholars, spiritual development has the following course - Bahudevata-vada, Ekadevata-vada and Sarveshvara-vada. The oldest times witness worship of many deities, which later led to worship of one deity (Prajapati or Hiranyagarbha). This further led to development of faith in all-pervading deity, a more recent concept.<ref name=":2" />  

In the 10th mandala of Rgveda we find many suktas portraying  darshanika aspects of Indian tattvajnana. In fact they are seen as the precursor to the siddhantas laid out in the [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]]. The darshanika aspect, according to some scholars, also supports the fact that the 10th mandala is a more recent addition to the Rgveda as it is very contrary to the stuti-presentation given in the rest of the mandalas. The two most important references are the [[Nasadiya Sukta (नासदीयसूक्तम्)|Nasadiya Sukta]] and [[Purusha Sukta]]. Purusha sukta propounds Sarveshvara-vada (the all-pervading characteristic) which is considered as a modern thought process, a concept which discusses an all-permeating image or form (Saakara, aakruti) of the Supreme Self in the universe. According to some western scholars, spiritual development has the following course - Bahudevata-vada, Ekadevata-vada and Sarveshvara-vada. The oldest times witness worship of many deities, which later led to worship of one deity (Prajapati or Hiranyagarbha). This further led to development of faith in all-pervading deity, a more recent concept.<ref name=":2" /><blockquote>अयँ लोक ऋग्वेदः। (Shad. Brah. 1.5)<ref>Shadvimsha Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%AE%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A5%8C%E0%A4%A5%E0%A5%81%E0%A4%AE%E0%A5%80%E0%A4%AF%E0%A4%BE/%E0%A4%B7%E0%A4%A1%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%82%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4 Adhyaya 1])</ref></blockquote>According to Shadvimsha Brahmana, Rgveda is said to be the bhuloka and Agni is the important devata. In the same Brahmana, Yajurveda is said to have Vayu as the important devata (of the Antariksha loka) while Surya is the important deity of Samaveda (of Dyuloka).<ref name=":6" /> Manusmrti reinforces that <blockquote>अग्निवायुरविभ्यस्तु त्र्यं ब्रह्म सनातनम। दुदोह यज्ञसिध्यर्थमृग्यजुः सामलक्षणम्॥ (Manu. Smrt. 1.13)<ref>Manu Smriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref></blockquote>From Agni, Vayu and Surya, was milked the eternal Rigveda, Yajurveda and Samaveda respectively for the performance of yajnas.

 

Rgveda involves the Vaktattva or speech aspects (including knowledge and contemplation), Yajurveda involves Manastattva or psychological aspects (personality, action, nature), and Samaveda includes Pranatattava or energy balance aspects (strength, cooperation). A coordination of the three tattavatas leads a person to attain Brahman. <blockquote>ब्रह्म वा ऋक् । अमृतं वा ऋक् । (Kous. Brah. 7.10)</blockquote><blockquote>प्राणो वा ऋक्। (Jaim. Brah. 1.112)</blockquote>Above such references in various brahmanas portray the darshanik aspects (philosophical) of Rgveda. We find information about [[Brahman (ब्रह्मन्)|Brahman]], [[Vak (वाक्)|Vak (Speech)]], Prana (energy), Amruta (eternity), Veerya (propagation) etc. Thus, we find the description about attaining Brahman, the shabda Brahman (vaktattva), Prana or the energy, means to attain Amaratva (eternity), and magnificence by practicing Brahmacharya.<ref name=":6" />

==== Social Aspects ====

==== Social Aspects ====

Apart from the darshanik aspects, we find new topics many of which are a part of the society, discussed in Mandala 10 of Rgveda.  

Apart from the darshanik aspects, we find new topics many of which are a part of the society, discussed in Mandala 10 of Rgveda.

== Pravachanakaras of Rgveda ==

== Pravachanakaras of Rgveda ==