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=== 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 44-52)</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 44-61)</ref>

{| class="wikitable"

{| class="wikitable"

!Mandalas

!Mandalas

The tenth mandala includes mantras of miscellaneous character that covers a wide range of topics from cosmology, philosophical speculations,  burial rites, samvada suktas, weddings to spells and incantations.  

The tenth mandala includes mantras of miscellaneous character that covers a wide range of topics from cosmology, philosophical speculations,  burial rites, samvada suktas, weddings to spells and incantations.  

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 existence of 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 new research evolving lately regarding the [[Geographical Aspects in Rigveda (ऋग्वेदोक्त भौगोलिकविषयाः)|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 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.

Thus we find interesting discussions about the astronomical, 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" />  

According to Dr. Kapil Dev Dwivedi<ref name=":3">Dwivedi, Kapil Dev. (2004 Second Edition) ''Vedon mein Vijnana (Positive Sciences in the Vedas).'' Jnanpur (Bhadohi): Vishvabharati Anusandhan Parishad. (Pages 283-294)</ref> many interesting geological aspects are revealed during the study of Rgveda. It was long known to ancient people that the '''earth has 7 strata''' (Rgveda 1.22.16), and that the movements within both the earth and in the paramanus (atoms) are regulated by Vishnu.   

According to Dr. Kapil Dev Dwivedi<ref name=":3">Dwivedi, Kapil Dev. (2004 Second Edition) ''Vedon mein Vijnana (Positive Sciences in the Vedas).'' Jnanpur (Bhadohi): Vishvabharati Anusandhan Parishad. (Pages 283-294)</ref> many interesting geological aspects are revealed during the study of Rgveda. It was long known to ancient people that the '''earth has 7 strata''' (Rgveda 1.22.16), and that the movements within both the earth and in the paramanus (atoms) are regulated by Vishnu.   

Rgveda (10.1.6) states that the '''core of the earth is filled with Agni''' covered by a brilliant cloak. <blockquote>स तु वस्राण्यध पेशनानि वसानो अग्निर्नाभा पृथिव्याः ॥ (Rg. Veda. 10.1.6)</blockquote>The concept of fire and its tejas (तेजोमय वस्त्र) the brilliant cloak or garment is expressed in many mantras. Yajurveda also states that prthvi or earth is the center (yoni) of agni and it is due to this central Agni that causes the movement of the earth. Atharvaveda states that Agni is present in the Earth, अग्निवासाः पृथ्विवी (Atha. Veda. 12.1.21) and hence prthvi is called Agnivaasas (अग्निवासस्). That the '''rivers and ocean waters contain Agni''' is also expressed in the Rgveda. Agni is present in all living beings and the same is said to spread into the waters of rivers and oceans. <blockquote>यो अग्निः सप्तमानुषाः श्रितो विश्वेषु सिन्धुषु ॥ (Rg. Veda. 8.39.8)</blockquote>In the above mantra Sindhu (सिन्धु) indicates both the rivers and oceans. It is said that Agni exists in the waters and it is well known that by the '''churning of the river water electricity is generated'''. Rgveda clearly mentions the '''presence of Ratnas (gems) and treasures''' of gold etc which are the cause of prosperity, in the earth. <blockquote>रियं त इन्द्र पृथिवी बिभर्ति ॥ (Rg. Veda. 3.55.22) पुरू वसूनि पृथिवी बिभर्ति ॥ (Rg. Veda. 3.51.5)</blockquote>

Rgveda (10.1.6) states that the '''core of the earth is filled with Agni''' covered by a brilliant cloak. <blockquote>स तु वस्राण्यध पेशनानि वसानो अग्निर्नाभा पृथिव्याः ॥ (Rg. Veda. 10.1.6)</blockquote>The concept of fire and its tejas (तेजोमय वस्त्र) the brilliant cloak or garment is expressed in many mantras. Yajurveda also states that prthvi or earth is the center (yoni) of agni and it is due to this central Agni that causes the movement of the earth. Atharvaveda states that Agni is present in the Earth, अग्निवासाः पृथ्विवी (Atha. Veda. 12.1.21) and hence prthvi is called Agnivaasas (अग्निवासस्). That the '''rivers and ocean waters contain Agni''' is also expressed in the Rgveda. Agni is present in all living beings and the same is said to spread into the waters of rivers and oceans. <blockquote>यो अग्निः सप्तमानुषाः श्रितो विश्वेषु सिन्धुषु ॥ (Rg. Veda. 8.39.8)</blockquote>In the above mantra Sindhu (सिन्धु) indicates both the rivers and oceans. It is said that Agni exists in the waters and it is well known that by the '''churning of the river water electricity is generated'''. Rigveda clearly mentions the '''presence of Ratnas (gems) and treasures''' of gold etc which are the cause of prosperity, in the earth. <blockquote>रियं त इन्द्र पृथिवी बिभर्ति ॥ (Rg. Veda. 3.55.22) पुरू वसूनि पृथिवी बिभर्ति ॥ (Rg. Veda. 3.51.5)</blockquote>

==== Nature in Rgveda ====

=== Nature in Rgveda ===

The main part of Rigveda belongs to suktas related to nature and natural forces. The Vedic deities are explained in different ways by the scholars of India and West, but speaking generally, the suktas addressed to deities (Devata) are under the influence of the most impressive phenomenon of nature and its aspects. The word Devata means divine, divinity which is bright, strong, donor, and powerful. In these suktas we find prayers for certain natural elements such as air, water, earth, sun, rain, dawn etc. The glorious brightness of the sun, the blaze of the sacrificial fire, the sweep of the rain-storm across the skies, the recurrence of the dawn, the steady currents of the winds, the violence of the tropical storm and other such natural energies, fundamental activities or aspects are glorified and personified as divinities (Devata).  

The main part of Rigveda belongs to suktas related to nature and natural forces. The Vedic deities are explained in different ways by the scholars of India and West, but speaking generally, the suktas addressed to deities (Devata) are under the influence of the most impressive phenomenon of nature and its aspects. The word Devata means divine, divinity which is bright, strong, donor, and powerful. In these suktas we find prayers for certain natural elements such as air, water, earth, sun, rain, dawn etc. The glorious brightness of the sun, the blaze of the sacrificial fire, the sweep of the rain-storm across the skies, the recurrence of the dawn, the steady currents of the winds, the violence of the tropical storm and other such natural energies, fundamental activities or aspects are glorified and personified as divinities (Devata).  

=== 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 Bharatiya 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 this point as mentioned below. <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>Meaning: From Agni, Vayu and Surya, was milked the eternal Rigveda, Yajurveda and Samaveda respectively for the performance of yajnas.

Darshanika Suktas found in Rgveda include

Rigveda 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 Rigveda. 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" />

# [[Nasadiya Sukta (नासदीयसूक्तम्)]]

# Purusha Sukta (पुरुषसूक्तम्)

In the Rigveda we find Suktas of different kinds based on the subject matter. They include topics such as manovijnana (science of the mind or psychology) and bhashavijnana (science of language) along with srsthi-utpatti (the origin of creation), ayurveda (science of health), darshanika tattva (philosophy), adhyatmika tattva (spirituality) etc. Apart from topic based suktas, we have samvada suktas based on conversation between two characters (deities, rshis etc).<ref name=":6" />

# Hiranyagarbha Sukta (हिरण्यगर्भसूक्तम्)

# Vak Sukta (वाक् सूक्तम्)

Important suktas found in the Rigveda include<ref name=":6" />

There are many akhyanas or anecdotes in Rgveda. A few are famous and are found in Brahmana and other texts such as Brhaddevata.<ref name=":2" />

Shunahshepa (1.24 and 30)  

#[[Nasadiya Sukta (नासदीयसूक्तम्)]] - 10.129

# Asya-vamiya Sukta - 1.164

Apart from these we find a good number of Akhyana and Samvada suktas in the Rigveda. They are said to be the seed material of the later day Itihasa, Kavyas, Mahakavyas (poetics), and natakas (drama). The information found in seed form in the Rigveda is supported and elaborated, similar to a fruitbearing tree, in the Brahmana and Aranyaka literature. In this way the Akhyana and Samvada suktas have  significant role in defining the Bharatiya Laukika Sahitya. The concepts found ground and developed further in the Itihasa and Purana literature. According to the traditional views, it is said that dramaturgy (the art of dramas) originated from the Vedas. Mahamuni Bharata the author of Natyashastra, describes that Brahma composed the "Natyaveda or Panchamaveda" as the essence of the four vedas upon request of the devatas. For this purpose, the essence of Pathya (including the Samvadas and anecdotes) was taken from the Rigveda, that of Sangeeta (music) from Samaveda, Abhinaya (action) from Yajurveda, and Rasa (aesthetics) from Atharva veda.<ref name=":6" />

Brahmavadini Apala (8.91)

There are many akhyanas or anecdotes in Rgveda. A few are famous and are found in Brahmana and other texts such as Brhaddevata.<ref name=":2" /><ref name=":6" />

Urvashi Pururava Samvada (10.85)

# Marriage of Soma-Suryaa (10.85)

# Battle between [[Indra and Vrtrasura (इन्द्रः वृत्रासुरः च)|Indra and Vrtrasura]] (1.80 and 2.12)  

Yama Yami Samvada (10.10)

=== Prominent Samvada Suktas ===

Sarama Pani Samvada (10.130)

 

Sobhari Kanva (8.29, 8.81)

# Sarama Pani Samvada (10.130)

 

Atreya (5.61)

# Vashishta Sudasa Samvada (7.83)

# Indra Indrani and Vrshakapi Samvada (10.86)

== Pravachanakaras of Rgveda ==

== Pravachanakaras of Rgveda ==