8,090
edits
Changes
Jump to navigation
Jump to search
Line 53:
Line 53: − + Line 125:
Line 125: + Line 130:
Line 131: + + + + + + + + + + + + + + + + + + + + + Line 211:
Line 233: − + Line 226:
Line 248: − +
Adding content
=== 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 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>
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 44-52)</ref>
{| class="wikitable"
{| class="wikitable"
!Mandalas
!Mandalas
!
!
|}
|}
Some important points about the arrangement of the mantras are as follows.<ref name=":6" />
* First and tenth mandalas exactly have 191 suktas. They are said to be more recent as compared to other mandalas. Analysis of the modernity of the language and chandas used, and invocations to new devatas, along with new darshanika concepts forms the basis to say that of all the mandalas the tenth mandala is the most recent having new mantras.
* First and tenth mandalas exactly have 191 suktas. They are said to be more recent as compared to other mandalas. Analysis of the modernity of the language and chandas used, and invocations to new devatas, along with new darshanika concepts forms the basis to say that of all the mandalas the tenth mandala is the most recent having new mantras.
* वंशमण्डल - Second to eight mandalas have complete unity in authorship. Mandalas second to sixth are have rshis Grtsamada, Vishvamitra, Vaamadeva, Atri, Bharadvaja, respectively and their families as the mantra-drashtas. The seventh mandala is given entirely by Vasishta. The eight mandala is predominantly given by rshis Kanva and Angiras.
* वंशमण्डल - Second to eight mandalas have complete unity in authorship. Mandalas second to sixth are have rshis Grtsamada, Vishvamitra, Vaamadeva, Atri, Bharadvaja, respectively and their families as the mantra-drashtas. The seventh mandala is given entirely by Vasishta. The eight mandala is predominantly given by rshis Kanva and Angiras.
* 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.
There are some criteria on which the arrangement of mantras is based on. They are as follows.
# The suktas and mantras associated with rshi-families (ऋषि-परिवार) are first collected and grouped. Thus we see the vamsha-mandalas 2 to 7 are compiled first. They have only one rshi-family as the mantra-drashtas. The eighth mandala has rshis of two families as mantra-drashtas.
# The mantras revealed by one rshi are placed in one place to a great extent.
# Arrangement is organized such that there is unity of the subject matter.
# The subject matter about Soma (Pavamana Soma) is large hence the mantras and suktas have been compiled together even if compiled by different rshis.
# In arranging the suktas, the following order has been followed - Agni, Indra, Vishvedevas, Maruts, Ashvini devatas, Mitravaruna etc.
# The order of Chandas appears to be as follows - Gayatri, Trishtup, Jagati, Anushtup, and Pankti. These chandas have been used in the Rigveda.
# After this arrangement, the rshi families which have been left over are covered in the beginning or the end of the text. Additional attention has been given to place the suktas or mantras of those rshi-families which are greater in number, in the Mandala 1. Moreover, the number of suktas in Mandalas 1 and 10 have same number of suktas (192).
# Mandala 1 has the following rshis or their family members -
## Suktas 1 - 11: Madhu-chandas
## Suktas 12 - 23: Medhatithi-kanva
## Suktas 31 to 35: Hiranyasthupa Angirasa
## Suktas 36 - 50: Kanva or his family members
## Suktas 51 - 57: Savya Angirasa
## Suktas 58 - 64 and 74 - 93: Gautama or his family members
## Suktas 94 - 114: Kutsa Angirasa
## Suktas 116 - 126 and 140 - 164: Deerghatamas and his family members
## Suktas 165 - 191: Agasthya
#
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.
Thus, we have many topics discussed in the Rgveda, however, some are debated in the recent centuries. One such topic is the geographical point concerning Bharatavarsha that is surrounded by four oceans or very large water bodies. The other being the river Sarasvati. The presence of four seas has been clearly mentioned only in the Bharatiya vaidika sahitya and rarely discussed in other ancient world literatures. Many scholars, both western and the traditional scholars have given their perspectives interpreting those Rgvedic mantras relating them to the "Aryan settlements" along the banks of the rivers in the northwestern region of India. With the myth of the Aryan Invasion debunked, we see much research evolving lately regarding the geographic aspects given in the Rgveda.<ref name=":7">Das, A. C. (1920) ''Rgvedic India, Cultural History of India as depicted in the Rgveda.'' New Delhi: Cosmo Publications (Page 10 - )</ref>
Thus, we have many topics discussed in the Rgveda, however, some are debated in the recent centuries. One such topic is the geographical point concerning Bharatavarsha that is surrounded by four oceans or very large water bodies. The other being the river Sarasvati. The presence of four seas has been clearly mentioned only in the Bharatiya vaidika sahitya and rarely discussed in other ancient world literatures. Many scholars, both western and the traditional scholars have given their perspectives interpreting those Rgvedic mantras relating them to the "Aryan settlements" along the banks of the rivers in the northwestern region of India. With the myth of the Aryan Invasion debunked, we see much research evolving lately regarding the geographic aspects given in the Rgveda.<ref name=":7">Das, A. C. (1920) ''Rgvedic India, Cultural History of India as depicted in the Rgveda.'' New Delhi: Cosmo Publications (Page 10 - )</ref>
Thus we find many astronomical, [[Geographical Aspects in Rgveda (ऋग्वेदोक्त भौगोलिकविषयाः)|geographical]], and geological aspects of importance along with description of nature, [[Socio-economic Aspects of Rg Veda (ऋग्वेदे सामाजिक-आर्थिक-विषयाश्च)|socio-economic aspects]] and darshanik aspects that are valid in the present day society.
Thus we find many astronomical, [[Geographical Aspects in Rigveda (ऋग्वेदोक्त भौगोलिकविषयाः)|geographical]], and geological aspects of importance along with description of nature, [[Socio-economic Aspects of Rg Veda (ऋग्वेदे सामाजिक-आर्थिक-विषयाश्च)|socio-economic aspects]] and darshanik aspects that are valid in the present day society.
=== Astronomical aspects ===
=== Astronomical aspects ===
In the Aitareya Brahmana (3.44) we find the concept that Sun (Surya) never raises or sets but it only flips at the end of daylight and returns with the bright side up on the next day. On reaching the end of the day, the sun flips such that the dark night side faces us. This concept was agreeable in the Rgveda suktas also (1.115.4 and 5.81.4). And that the earth was circular like a discus was known to the people in those times.<ref name=":1" />
In the Aitareya Brahmana (3.44) we find the concept that Sun (Surya) never raises or sets but it only flips at the end of daylight and returns with the bright side up on the next day. On reaching the end of the day, the sun flips such that the dark night side faces us. This concept was agreeable in the Rgveda suktas also (1.115.4 and 5.81.4). And that the earth was circular like a discus was known to the people in those times.<ref name=":1" />
=== 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" /><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) 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" />
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) 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" />
Darshanika Suktas found in Rgveda include
Darshanika Suktas found in Rgveda include