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==== Etymology ====

==== Etymology ====

The Samskrit धातुः ऋच (तुदादि गणः) is used in the meaning स्तुतौ (to praise). That which has the description of the quality, action and nature of substances are said to be ऋक् (Rk).<ref>Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa</ref>  

The Samskrit धातुः ऋच (तुदादि गणः) is used in the meaning स्तुतौ (to praise). That which has the description of the quality, action and nature of substances are said to be ऋक् (Rk).<ref name=":0">Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa</ref>  

==== Mandala Krama ====

==== Mandala Krama ====

According to the Mandala krama, Rigveda Samhita is divided into 10 Mandalas or books. The मण्डल || Mandalas are subdivided into अनुवाक || Anuvakas, the Anuvakas into सूक्त || Sooktas and to mantras which are chanted by the '''[[Hotra|होत्र ||]]''' [[Hotra|'''Hotra''']], the Rig veda priest to invoke the deities to the yajna.

According to the Mandala krama, Rigveda Samhita is divided into 10 Mandalas or books. The Mandalas are subdivided into 55 Anuvakas, 1025 Suktas and 10522 mantras which are chanted by the '''[[Hotra|होत्र ||]]''' [[Hotra|'''Hotra''']], the Rig veda priest to invoke the deities to the yajna.  

{| class="wikitable"

{| class="wikitable"

!Mandala      ►

!<nowiki>मण्डल  | Mandala      ►</nowiki>

!Anuvaka      ►

!<nowiki>अनुवाक  | Anuvaka      ►</nowiki>

!Sookta       ►

!<nowiki>सूक्त  | Sukta       ►</nowiki>

!Mantra

!<nowiki>| Mantra</nowiki>

|}

|}

Rig Veda contains 10552 mantras (about 10, 170 rks according to some other scholars) spread over 1028 Sooktas and 85 Anuvakas in 10 Mandalas.

Rig Veda contains 10552 mantras (about 10,170 Rks) according to some other scholars, spread over 1028 Suktas and 85 Anuvakas in 10 Mandalas.<ref>Introduction to Samhitas in [http://vedicheritage.gov.in/samhitas/ Vedic Heritage Portal]</ref>

==== Astaka Krama ====

==== Ashtaka Krama ====

{| class="wikitable"

{| class="wikitable"

!Ashtaka      ►

!<nowiki>| Ashtaka      ►</nowiki>

!Adhyaya      ►

!<nowiki>| Adhyaya      ►</nowiki>

!Varga          ►

!<nowiki>| Varga          ►</nowiki>

!Mantra

!<nowiki>| Mantra</nowiki>

|}

|}

The topics dealt with in the Rig Veda Samhita can be classified into 3 groups. Only one Shaka (school) of the Rigveda is available today called as  '''शाकल ||''' '''Shaakala.''' Patanjali referred to twenty­ one Shaaka-Samhitas of the Ṛigveda; the '''आश्वलायन ||''' '''Asvalaayana-Samhita''' being one of them (Ref 2).

The topics dealt with in the Rig Veda Samhita can be classified into 3 groups. Only one Shaka (school) of the Rigveda is available today called as  '''शाकल ||''' '''Shaakala.''' Patanjali referred to twenty­ one Shaaka-Samhitas of the Ṛigveda; the '''आश्वलायन ||''' '''Asvalaayana-Samhita''' being one of them (Ref 2).

'''स्तुतिविभागम्''' The first group is in praise of the deities like [[Agni (आग्निः)|अग्निः || Agni]], [[Indra|इन्द्रः || lndra]], [[Varuna|वरुणः || Varuna]], [[Mitra (मित्रः)|मित्रः || Mitra]] and others. The Vedic deities numbering 33 are assigned to the three regions of the universe  viz. पृथ्वी || Prithvi (earth), द्यौस् || Dyaus (heaven) and अन्तरिक्षम् || Antariksha (intermediary space). Although these deities appear as personifications of forces of nature, they are actually different facets of Brahman, the Only One Supreme Reality. The famous mantra on this point occurs in this Samhita. <blockquote>"एकम् सत् विप्रः बहुध वदन्ति || " (Rig. Ved. 1.164. 92)</blockquote><blockquote>"ekam sat viprah bahudha vadanti ||" (Rig. Ved. 1.164. 92) </blockquote><blockquote>Meaning : Truth is one, learned call it by various names.</blockquote>'''उपासनाविभागम्''' The second group is concerned with philosophical speculations like the origin of the Universe and the real nature of human beings. Although the Samhita is a book of laudatory hymns still all the later ideas of Vedanta including Jnana and Bhakti are found therein at least in a rudimentary form. However, advocacy of worship of God with form and qualities - सगुणोपासन || Sagunopasana - is predominant.

'''स्तुतिविभागम्''' The first group is in praise of the deities like [[Agni (आग्निः)|अग्निः || Agni]], [[Indra|इन्द्रः || lndra]], [[Varuna|वरुणः || Varuna]], [[Mitra (मित्रः)|मित्रः || Mitra]] and others. The Vedic deities numbering 33 are assigned to the three regions of the universe  viz. पृथ्वी || Prithvi (earth), द्यौस् || Dyaus (heaven) and अन्तरिक्षम् || Antariksha (intermediary space). Although these deities appear as personifications of forces of nature, they are actually different facets of Brahman, the Only One Supreme Reality. The famous mantra on this point occurs in this Samhita. <blockquote>एकम् सत् विप्रः बहुध वदन्ति ||  ekam sat viprah bahudha vadanti || (Rig. Ved. 1.164. 92)</blockquote><blockquote>Meaning : Truth is one, learned call it by various names.</blockquote>'''उपासनाविभागम्''' The second group is concerned with philosophical speculations like the origin of the Universe and the real nature of human beings. Although the Samhita is a book of laudatory hymns still all the later ideas of Vedanta including Jnana and Bhakti are found therein at least in a rudimentary form. However, advocacy of worship of God with form and qualities - सगुणोपासन || Sagunopasana - is predominant.

The proclamation contained in various mantras show that it teaches एक देवता वद || eka-devata-vada or monotheism and not polytheism. For example, the Samhita states that God creates the world out of Himself and rules over it; He is omnipresent (present everywhere), omnipotent (all powerful) and omniscient (all knowing), He is ever perfect, infinitely compassionate, easily approachable by the devotees and He grants us immortality. But the idea about actual process of creation of the universe finds a place only in the later Vedantic  literature i.e. the Upanishads.

The proclamation contained in various mantras show that it teaches एक देवता वद || eka-devata-vada or monotheism and not polytheism. For example, the Samhita states that God creates the world out of Himself and rules over it; He is omnipresent (present everywhere), omnipotent (all powerful) and omniscient (all knowing), He is ever perfect, infinitely compassionate, easily approachable by the devotees and He grants us immortality. But the idea about actual process of creation of the universe finds a place only in the later Vedantic  literature i.e. the Upanishads.