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

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

{{Main|Veda Vargeekarana (वेदवर्गीकरणम्)}}

{{Main|Veda Vargeekarana (वेदवर्गीकरणम्)}}

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.  

# मन्त्रस्तुत्या च। which means that one who is praised (invoked) by using mantras is a devata. This definition as per Nirukta is widely used to explain the term devata.<ref name=":32" />  

# मन्त्रस्तुत्या च। which means that one who is praised (invoked) by using mantras is a devata. This definition as per Nirukta is widely used to explain the term devata.<ref name=":32" />  

Thus, in general, a devata in the Vedic terms is defined as one to whom a stuti is performed, be it animate or inanimate. According to mantra-padadyanukramanika, 272 devatas are listed. In this list we have stutis for dana, for condemnation of gambling, and for social activities like marriage; all such materialistic matters are also treated as devatas. It should be noted that Yaska and others have determined the devata in such situations based on certain criteria. A devata is not defined simply on the stuti being performed, they should have the capability to fulfil the wish of one who performed the stuti. This aspect is discussed in Nirukta as <ref name=":32" /><blockquote>यत्काम ऋषिर्यस्यां देवतायामार्थपत्यमिच्छन् स्तुतिं प्रयुङ्क्ते तदैवतः स मन्त्रो भवति' (निरुक्त ७।१।१)।</blockquote>To summarize this, it can be said that when a rshi utters a mantra with an intent to please a devata who can grant him a particular wish, that mantra will have that deity as the mantra-devata. That devata has an unparalleled power to fulfil the mentioned wish. In this way, the definition of devata is<blockquote>अभीष्टसिद्धिहेतुदिव्यशक्तिसम्पन्नत्वे सति मन्त्रस्तुत्यत्वम्। </blockquote>Yaska, the author of Nirukta has divided all devatas or deities based on three regions, namely<ref>Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 294-308)</ref>

Thus, in general, a devata in the Vedic terms is defined as one to whom a stuti is performed, be it animate or inanimate. According to mantra-padadyanukramanika, 272 devatas are listed. In this list we have stutis for dana, for condemnation of gambling, and for social activities like marriage; all such materialistic matters are also treated as devatas. It should be noted that Yaska and others have determined the devata in such situations based on certain criteria. A devata is not defined simply based on fact that stuti is performed for them, they should have the capability to fulfil the wish of one who performed the stuti. This aspect is discussed in Nirukta as <ref name=":32" /><blockquote>यत्काम ऋषिर्यस्यां देवतायामार्थपत्यमिच्छन् स्तुतिं प्रयुङ्क्ते तदैवतः स मन्त्रो भवति' (निरुक्त ७।१।१)।</blockquote>To summarize this, it can be said that when a rshi utters a mantra with an intent to please a devata who can grant him a particular wish, that mantra will have that deity as the mantra-devata. That devata has an unparalleled power to fulfil the mentioned wish. In this way, the definition of devata is<blockquote>अभीष्टसिद्धिहेतुदिव्यशक्तिसम्पन्नत्वे सति मन्त्रस्तुत्यत्वम्। </blockquote>There is ample discussion about the number of deities given in Rigveda.  

 

 

Only one devata is predominant among all devatas of each and every region while the rest are personifications of that devata. Each devata has a number of activities and each name has a reference to one such activity.

 

Mantras devatas are determined by four characteristics, viz., name, relationship, activity, and physical appearance. For example, in the mantras where Indra, Agni etc are mentioned by their name, physical appearance or referenced by their relationship with other deities, or praised for their activities, those deities are determined to be the  devata for that particular mantra. However, in certain mantras, none of the four characteristics are used to describe a devata. In such cases the devata for that mantra is determined by the [[Yajna (यज्ञः)|Yajna]] mentioned. Yaska clarifies<ref name=":32" /> <blockquote>यद्देवतः स यज्ञो वा यज्ञाङ्गं वा, तद्देवता भवति।   

 

The yajna-devata becomes the devata for those mantras where the devata is not indicated (अनादिष्ट-देवताक मन्त्र). For example, in Agnistoma Yajna, Agni is the primary deity. The deity for the अनादिष्ट-देवताक मन्त्र used in this yajna is determined as Agni. Based on the context the deity is determined. <blockquote>प्रकरणाद्धि संदिग्धदेवतेषु देवता नियमः (Explanation of Nirukta 7.1.4) </blockquote>Based on the timing (kala namely pratah, madhyana, sayam) of the yajna (Yajna-anga) the deity is said to be Agni, Indra and Aditya respectively. In some scholarly opinions the deity for the अनादिष्ट-देवताक मन्त्र is '''Prajapati''' as per प्राजापत्या इति याज्ञिका: (Nirukta 7.1.4). Some others opine that it is '''Vishnu''' or '''Agni''' based on the reference यज्ञो वै विष्णुः। Agni is said to represent all devatas, all devas reside in him. Yaska further mentions, अपि वा सा कामदेवता स्यात्। as an other option, where the deity can be decided as per the wish of the yajmana.<ref name=":32" />

=== मण्डलक्रमः ॥ Mandala krama ===

=== मण्डलक्रमः ॥ Mandala krama ===