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{{About|the collection of Vedic hymns|the manga series|RG Veda}}
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The Rigveda is the oldest of the Vedas. All the other Vedas are based upon it and consist to a large degree of various mantras from it. It consists of about a thousand richas (name of the Rigvedic mantras) of different seers, arranged in suktas having an average of around ten mantras. That the Rig Veda is the oldest book in Sanskrit or any language is widely accepted by the followers of Sanatana Dharma. Its date of composition is not definite and the Vedic time period is a topic of debate among many scholars. As such it is not in the scope of this article.
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The '''Rigveda''' ([[Sanskrit]]: {{lang|sa|[[wikt:ऋग्वेद#Sanskrit|ऋग्वेद]]}} ''{{IAST|ṛgveda}}'', from ''{{IAST|[[wikt:ऋच्#Sanskrit|ṛc]]}}'' "praise, shine"<ref>derived from the root ''{{IAST|ṛc}}'' "to praise", cf. Dhātupātha 28.19. [[Monier-Williams]] translates "a Veda of Praise or Hymn-Veda"</ref> and ''{{IAST|[[wikt:वेद#Sanskrit|veda]]}}'' "knowledge") is an ancient [[Indian subcontinent|Indian]] collection of [[Vedic Sanskrit]] [[hymns]]. It is one of the four canonical sacred texts (''[[śruti]]'') of [[Hinduism]] known as the [[Vedas]].<ref name=witzelthreefour/><ref>Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, ISBN 978-0595269259, page 273</ref> The text is a collection of 1,028 hymns and 10,600 verses, organized into ten books (''Mandalas'').{{sfn|Avari|2007|p=77}} A good deal of the language is still obscure and many hymns  as a consequence  seem unintelligible.<ref>Frederick M  Smith, 'Purāņaveda,' in Laurie L. Patton (ed.), [https://books.google.it/books?id=3Z8CGJBo3z4C&pg=PA99 ''Authority, Anxiety, and Canon: Essays in Vedic Interpretation,''] SUNY Press 1994 p.99</ref><ref>Arthur Llewellyn Basham, Kenneth G. Zysk, [https://books.google.it/books?id=2aqgTYlhLikC&pg=PA7 ''The Origins and Development of Classical Hinduism ,''] Oxford University Press, 1989 p.7.</ref><ref>Ram Gopal, [https://books.google.it/books?id=evY93w240isC&pg=PA7 ''The History and Principles of Vedic Interpretation,''] Concept Publishing Company, 1983 ch.2 pp.7-20</ref>
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Primarily the Rigveda is a treasure trove of stuti (a praise, a prayer, invocation) offered to different devatas by various rshis. It consists of respectful thoughts, praises of deeds of various deities in the form of mantras.  
  
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The hymns are dedicated to [[Rigvedic deities]].{{sfn|Avari|2007|p=77}} For each deity series the hymns progress from longer to shorter ones; and the number of hymns per book increases<ref name=witzelthreefour>[[Michael Witzel]] (1997), [http://www.people.fas.harvard.edu/~witzel/canon.pdf The Development of the Vedic Canon and its Schools : The Social and Political Milieu], Harvard University, in {{Harvnb|Witzel|1997|pp=259–264}}</ref> In the earliest composed eight books the hymns predominantly discuss [[cosmology]] and praise deities.<ref>Werner, Karel (1994). ''A Popular Dictionary of Hinduism''. Curzon Press.  ISBN 0-7007-1049-3.</ref><ref name=jamisonbrereton/> Books 1 and 10, that were added last, deal with philosophical or speculative<ref name=jamisonbrereton/> questions about the origin of the universe and the nature of god,<ref name=3translations/> the virtue of [[dāna]] (charity) in society,<ref>C Chatterjee (1995), [http://jhv.sagepub.com/content/1/1/3.short Values in the Indian Ethos: An Overview], Journal of Human Values, Vol 1, No 1, pages 3-12;<br />Original text translated in English: [[s:The Rig Veda/Mandala 10/Hymn 117|The Rig Veda]], Mandala 10, Hymn 117, Ralph T. H. Griffith (Translator);</ref> and other metaphysical issues in its hymns.<ref>See: (a) Antonio de Nicholas (2003), ''Meditations Through the Rig Veda: Four-Dimensional Man'', ISBN 978-0595269259, pages 64-69;<br>[[Jan Gonda]], A History of Indian Literature: Veda and Upanishads, Volume 1, Part 1, Otto Harrassowitz Verlag, ISBN 978-3447016032, pages 134–135;<br>Extracted examples from these sources:<br>'''Hymn 1.164.34''', "What is the ultimate limit of the earth?", "What is the center of the universe?", "What is the semen of the cosmic horse?", "What is the ultimate source of human speech?"<br>'''Hymn 1.164.34''', "Who gave blood, soul, spirit to the earth?", "How could the unstructured universe give origin to this structured world?"<br>'''Hymn 1.164.5''', "Where does the sun hide in the night?", "Where do gods live?"<br>'''Hymn 1.164.6''', "What, where is the unborn support for the born universe?";<br>'''Hymn 1.164.20''' (a hymn that is widely cited in the Upanishads as the parable of the Body and the Soul): "Two birds with fair wings, inseparable companions; Have found refuge in the same sheltering tree. One incessantly eats from the fig tree; the other, not eating, just looks on.";<br>[[s:The Rig Veda/Mandala 1/Hymn 164|Rigveda Book 1, Hymn 164]] Wikisource</ref>
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== परिचयः ॥ Introduction ==
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The Rig Veda is the book of Mantras called Rks or Richa-s. It contains the oldest form of all the Sanskrit mantras. It is built around a science of sound which comprehends the meaning and power of each letter. Most aspects of Vedic science like the practice of yoga, meditation, mantra and Ayurveda can be found in the Rig Veda and still use many terms that come from it.  
  
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Rigveda is one of the oldest extant texts in any [[Indo-European language]].<!-- [[Anitta]] text is considered older by many sources --><ref>p. 126, ''History of British Folklore'', Richard Mercer Dorson, 1999, ISBN 9780415204774</ref> [[Philology|Philological]] and [[historical linguistics|linguistic]] evidence indicate that the Rigveda was composed in the north-western region of the [[Indian subcontinent]], most likely between c. 1500 and 1200&nbsp;BC,{{sfn|Flood|1996|p=37}}{{sfn|Witzel|1995|p=4}}{{sfn|Anthony|2007|p=454}} though a wider approximation of c. 1700–1100&nbsp;BC has also been given.<ref name="Oberlies 1998 p. 158">Oberlies 1998 p. 158</ref><ref>{{cite book|title=Science and Religion: One Planet, Many Possibilities|author=Lucas F. Johnston, Whitney Bauman|page=179|year=2014|publisher=Routledge}}</ref>{{refn|group=note|name="dating"|It is certain that the hymns post-date [[Proto-Indo-Iranian|Indo-Iranian]] separation of ca. 2000 BC and probably that of the relevant Mitanni documents of c. 1400 BC. The oldest mention of Rigveda in other sources dates from 600 BC, and the oldest available text from 1,200 BC. Philological estimates tend to date the bulk of the text to the second half of the second millennium:
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While originally several different versions or recensions of the Rig Veda were said to exist, only one remains. Its form has been structured in several different ways to guarantee its authenticity and proper preservation through time.
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* [[Max Müller]]: "the hymns men of the Rig-Veda are said to date from 1500 B.C."<ref>('Veda and Vedanta'), 7th lecture in ''India: What Can It Teach Us: A Course of Lectures Delivered Before the University of Cambridge'', World Treasures of the Library of Congress Beginnings by Irene U. Chambers, Michael S. Roth.</ref>
 
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* Thomas Oberlies (''Die Religion des Rgveda'', 1998, p. 158) based on 'cumulative evidence' sets wide range of 1700–1100.<ref name="Oberlies 1998 p. 158"/> Oberlies (1998:155) gives an estimate of 1100 BC for the youngest hymns in book 10.<ref>Oberlies 1998 p. 155</ref>
 
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* The [[Encyclopedia of Indo-European Culture|EIEC]] (s.v. [[Indo-Iranian languages]], p. 306) gives 1500–1000.
 
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* Flood and Witzel both mention c. 1500–1200 BC.{{sfn|Flood|1996|p=37}}{{sfn|Witzel|1995|p=4}}
 
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* Anthony mentions c. 1500–1300.{{sfn|Anthony|2007|p=454}}
 
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Some writers out of the mainstream claim to trace [[archaeoastronomy|astronomical references]] in the Rigveda, dating it to as early as 4000 BC, a date corresponding to the Neolithic [[Mehrgarh#Mehrgarh Period II and Period III|late Mehrgarh culture]]; summarized by [[Klaus Klostermaier]] in a [http://web.archive.org/web/20110815231734/http://content.iskcon.org/icj/6_1/6_1klostermaier.html 1998 presentation]}}
 
  
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Some of its verses continue to be recited during Hindu [[sanskara (rite of passage)|rites of passage]] celebrations such as weddings and religious prayers, making it probably the world's oldest [[religious text]] in continued use.<ref>{{cite book |author=[[Klaus Klostermaier]] |title=Mythologies and Philosophies of Salvation in the Theistic Traditions of India |url=https://books.google.com/books?id=J-1QJMu80UIC&pg=PA6 |year=1984 |publisher=[[Wilfrid Laurier University Press]] |isbn=978-0-88920-158-3 |page=6 }}</ref><ref>Lester Kurtz (2015), ''Gods in the Global Village'', SAGE Publications, ISBN 978-1483374123, page 64, Quote: "The 1,028 hymns of the Rigveda are recited at initiations, weddings and funerals..."</ref>
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== व्युत्पत्तिः ॥ Etymology of Rk ==
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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 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]].
  
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==Text==
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== ऋचां क्रमविन्यासः ॥ Arrangement of Rks (Mantras) ==
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{{Main|Veda Vargeekarana (वेदवर्गीकरणम्)}}
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Several rks make a sukta and several suktas form a Mandala. Sukta is nothing by the utterance of a seer expressing a complete sense. It contains the meaning of the subject in its complete form.
  
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===Transmission===
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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.  
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[[Image:Rigveda MS2097.jpg|thumb|300px|''Rigveda'' ([[padapatha]]) manuscript in [[Devanagari]], early 19th century. After a scribal benediction (''"śrīgaṇéśāyanamaḥ ;; Aum(3) ;;"''), the first line has the opening words of RV.1.1.1 (''agniṃ ; iḷe ; puraḥ-hitaṃ ; yajñasya ; devaṃ ; ṛtvijaṃ''). The [[Vedic accent]] is marked by underscores and vertical overscores in red.]]
 
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The surviving form of the Rigveda is based on an early [[Iron Age India|Iron Age]] (see [[#Dating_and_historical_context|dating]] below) collection that established the core 'family books' (mandalas [[Mandala 2|2]]–[[Mandala 7|7]], ordered by author, deity and meter <ref>H. Oldenberg, Prolegomena,1888, Engl. transl. New Delhi: Motilal 2004</ref>) and a later redaction, co-eval with the redaction of the other [[Veda]]s, dating several centuries after the hymns were composed. This redaction also included some additions (contradicting the strict ordering scheme) and [[orthoepic]] changes to the [[Vedic Sanskrit]] such as the [[regularization (linguistics)|regularization]] of [[sandhi]] (termed ''orthoepische Diaskeuase'' by Oldenberg, 1888).
 
  
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As with the other Vedas, the redacted text has been handed down in several versions, most importantly the ''[[Padapatha]]'' that has each word isolated in [[pausa]] form and is used for just one way of memorization; and the ''[[Samhitapatha]]'' that combines words according to the rules of sandhi (the process being described in the ''[[Pratisakhya]]'') and is the memorized text used for recitation.
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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>
  
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The ''Padapatha'' and the ''Pratisakhya'' anchor the text's fidelity and meaning<ref>{{Cite book| title = Indian Linguistic Studies: Festschrift in Honor of George Cardona |editors = George Cardona, Madhav Deshpande, Peter Edwin Hook| author = K. Meenakshi | contribution = Making of Pāṇini | publisher = Motilal Banarsidass | year = 2002 | isbn = 81-208-1885-7 | page = 235 }}</ref> and the fixed text was preserved with unparalleled fidelity for more than a millennium by [[oral tradition]] alone.<ref name=Witzel2003>{{cite book|last=Witzel|first=Michael|title=The Blackwell Companion to Hinduism|year=2003|publisher=Blackwell Publishing Ltd|isbn=0631215352|pages=68–69|authorlink=Michael Witzel|editor=Flood, Gavin|chapter=Vedas and Upanisads|quote=The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on. This ensured an impeccable textual transmission superior to the classical texts of other cultures; it is, in fact, something like a tape-recording of ca. 1500–500 BC. Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present. On the other hand, the Vedas have been written down only during the early second millennium ce,...}}</ref> In order to achieve this the oral tradition prescribed very structured enunciation, involving breaking down the Sanskrit [[compound word|compound]]s into [[word stem|stem]]s and inflections, as well as certain permutations. This interplay with sounds gave rise to a [[Indian linguistics|scholarly tradition]] of [[morphology (linguistics)|morphology]] and [[phonetics]]. The Rigveda was probably not written down until the [[Gupta period]] (4th to 6th centuries AD), by which time the [[Brahmi script]] had become widespread (the oldest surviving manuscripts are from AD ~1040, discovered in [[Nepal]]).<ref name=witzelthreefour/><ref>The oldest manuscript in the Pune collection dates to the 15th century. The [[Benares Sanskrit University]] has a Rigveda manuscript of the 14th century. Earlier manuscripts are extremely rare; the oldest known manuscript preserving a Vedic text was written in the 11th century in Nepal (catalogued by the [http://www.uni-hamburg.de/ngmcp/about_ngmpp_e.html Nepal-German Manuscript Preservation Project], Hamburg.</ref> The oral tradition still continued into recent times.
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Each mantra of the Rgveda is associated with a Rshi, a Chandas, and a Devata.<blockquote>अथ ऋषयः ॥१॥ यस्य वाक्यं स ऋषिः ॥४॥ या तेनोच्यते सा देवता ॥५॥ यदक्षरपरिमाणं तच्छंदः ॥६॥ तिस्त्र एव देवता: क्षित्यंतरिक्षद्युस्थाना, अग्निर्वायुः सूर्य इति ॥८॥ (Rig. Ved. Katy. Sarv. 2.3)<ref>''Rgveda Samhita, Katyayana Sarvanukramanika'' (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 809)</ref></blockquote>Mantras were revealed by mantra-drstha rshis. The subject matter of a mantra is the devata. The number of aksharas (syllables) in a mantra is given by the chandas. It has a definite number of syllables. There are three types of devatas belonging to kshiti (earth), antariksha, and dyu places of Agni, Vayu and Surya respectively. The list of rshis who revealed the mantras are given below in the Mandala krama table.  Apart from them twenty-four mantra-drashta rshikas are also mentioned in the Rgveda. <blockquote>गोधा धोषा विश्ववाराऽपालोपनिषन्निषत् ॥ ब्रह्मजाया जुहूर्नामागस्त्यस्य स्वसादितिः ॥ इद्राणी चंद्रमाता च सरमा रोमशोर्वशी ॥ लोपामुद्रा च नद्यश्च यमी नारी च शश्वती। श्रीर्लाक्षा सार्पराज्ञी वाक् श्रद्धा मेधा च दक्षिणा ॥ रात्री सूर्या च सावित्री ब्रह्मवादिभ्य ईरिताः॥ (Rig. Ved. Shau. Anuk)<ref name=":5" /></blockquote>Godha (गोधा), Ghosha (धोषा), Vishvavaara (विश्ववारा), Apaala (अपाला), Juhu (जुहू), Agastyasvasaa (अगस्त्यस्वसा), Aditi (अदिति), Indrani (इद्राणी), Sarama (सरमा), Romashaa (रोमशा), Urvashi (ऊर्वशी), Lopamudra (लोपामुद्रा), Nadi (नदी), Yami (यमी), Shashvati (शश्वती), Saarparaajni (सार्पराज्ञी), Vaak (वाक्), Shraddha (श्रद्धा), Dakshina (दक्षिणा), Savitri (सावित्री) are the brahmavadinis who contributed towards the mantras of the Rigveda.
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=== छन्दस् ॥ Chandas ===
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{{Main|Vaidika Chandas (वैदिक छन्दस्)}}
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As mentioned in the previous sections, Rks are those mantras which are set in a shloka format (Padyatmaka) having a definite number of syllables in each pada of the mantra. Thus, they are said to be bound by the rules of Chandas. In the Rgveda although 20 different metres have been used, seven of them were used extensively. They are Gayatri (24 aksharas) Ushnik (28 aksharas) Anushtup (32 aksharas) Brhati (36 aksharas) Pankti (40 aksharas) Trishtup (44 aksharas) and Jagati (48 aksharas).
  
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The original text (as authored by the [[Rishi]]s) is close to but not identical to the extant ''Samhitapatha'', but metrical and other observations allow to reconstruct (in part at least) the original text from the extant one, as printed in the [[Harvard Oriental Series]], vol. 50 (1994).<ref>B. van Nooten and G. Holland, Rig Veda. A metrically restored text. Cambridge: Harvard Oriental Series 1994</ref>
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Of these kinds of chandas, four of them have been used in a large number of mantras. They are Gayatri, Anushtup, Trishtup and Jagati  used in about 80% of the mantras. The other metres apart from these seven, include Atijagati (52 aksharas), Shakvari (56 aksharas) etc.  
  
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===Organization===
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=== देवता ॥ Deity ===
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{{Quote box | bgcolor=#FFE0BB |align=right |salign = right
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{{Main|Rigveda Devatas (ऋग्वेदे देवताविचारः)}}
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|quote=
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According to Riksarvanukramani, a devata is defined as 'या स्तूयते सा देवता, येन स्तूयते स ऋषिः।' It means one who performs a stuti is a Rshi and to whom it is intended is a devata.<ref name=":32">Vedom mein devata tattva. Ved-katha Kalyan Ank, Gorakhpur: Gita Press (Pages 317-323)</ref>  
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<poem>
 
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The Rigveda is not a book,
 
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but a library and a literature.
 
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</poem>
 
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|source =—''E Vernon Arnold'', Cambridge University<ref>Arnold, Edward Vernon (2009), [https://archive.org/stream/vedicmetreinitsh00arnouoft#page/viii/mode/2up Vedic Metre in its historical development], Cambridge University Press (Original Pub: 1905), ISBN 978-1113224446, page ix</ref>}}
 
  
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====Mandala====
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In Siddhanta koumudi, term 'devata' is described as having two characteristics. In the explanation for the sutra साऽस्य देवता' (Sidd. Koum. 4.2.24) we find the following
  
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The text is organized in 10 books, known as Mandalas, of varying age and length.
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# त्यज्यमानद्रव्ये उद्देश्यविशेषो देवता। which means to whom the ajya and havishya dravya are offered, they are devatas. This definition is as per Shrauta sutras. This is applicable in yajnas only.
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# 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" />
  
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The "family books": mandalas 2–7, are the oldest part of the Rigveda and the shortest books; they are arranged by length (increasing number of hymns per book) and account for 38% of the text. Within each book, the hymns are arranged in collections each dealing with a particular deity: ''Agni'' comes first, ''Indra'' comes second, and so on. Within each collection, the hymns are arranged in the descending order in the number of stanzas per hymn. If two hymns in the same collection have equal number of stanzas then they are arranged so that the number of syllables in the metre are in descending order.
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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.  
  
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The [[Mandala 8|eighth]] and [[Mandala 9|ninth]] mandalas, comprising hymns of mixed age, account for 15% and 9%, respectively. The [[Mandala 1|first]] and the [[Mandala 10|tenth]] mandalas are the youngest; they are also the longest books, of 191 suktas each, accounting for 37% of the text.
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=== मण्डलक्रमः ॥ Mandala krama ===
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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>
−
====Sukta====
+
{| class="wikitable"
−
Each mandala consists of hymns called ''{{IAST|sūkta}}'' (''{{IAST|[[su-]][[Vāc|ukta]]}}'', literally, "well recited, [[:wikt:eulogy|eulogy]]") intended for various [[Yajna|ritual]]s. The {{IAST|sūkta}}s in turn consist of individual stanzas called ''{{IAST|ṛc}}'' ("praise", ''pl.'' ''{{IAST|ṛcas}}''), which are further analysed into units of verse called ''{{IAST|[[pada (foot)|pada]]}}'' ("[[Foot (poetry)|foot]]"). The [[Vedic meter|meters]] most used in the {{IAST|ṛcas}} are the [[Vedic meter|jagati]] (a pada consists of 12 syllables), [[trishtubh]] (11), [[viraj]] (10), [[gayatri]] and [[anushtubh]] (8).
+
!Mandalas
−
 
+
!Number of Suktas
−
For pedagogical convenience, each mandala is synthetically divided into roughly equal sections of several sūktas, called ''{{IAST|anuvāka}}'' ("recitation"), which modern publishers often omit. Another scheme divides the entire text over the 10 mandalas into ''{{IAST|aṣṭaka}}'' ("eighth"), ''{{IAST|adhyāya}}'' ("chapter") and ''{{IAST|varga}}'' ("class"). Some publishers give both classifications in a single edition.
+
!Number of Mantras
−
 
+
!Mantra Drashtas
−
The most common numbering scheme is by book, hymn and stanza (and pada ''a'', ''b'', ''c'' ..., if required). E.g., the first pada is
+
|-
−
* 1.1.1a ''{{IAST|agním īḷe puróhitaṃ}}'' "Agni I invoke, the housepriest"
+
|Mandala 1
−
and the final pada is
+
|191
−
* 10.191.4d ''{{IAST|yáthā vaḥ súsahā́sati}}''
+
|2006
−
 
+
|शतर्चिनः (Shatarchina), Madhucchanda, Medhatithi, Deerghatama, Agastya, Gautama, Parashara etc
−
Popular suktas include [[Purusha Sukta]], Durga Sukta and Shree Sukta.<ref>{{cite book|last=Sonde|first=Nagesh D|title=Shree Sukta (A Treatise on Creation And Preservation of Wealth)|year=1998|publisher=Sri Satguru Publications|location=India|isbn=978-8170305736|url=http://www.exoticindiaart.com/book/details/shree-sukta-treatise-on-creation-and-preservation-of-wealth-IHL430/}}</ref>
+
|-
−
 
+
|Mandala 2
−
===Recensions===
+
|43
−
 
+
|429
−
Several [[shakha]]s ("branches", i. e. recensions) of Rig Veda are known to have existed in the past. Of these, Śākalya is the only one to have survived in its entirety. Another shakha that may have survived is the Bāṣkala, although this is uncertain.<ref>Michael Witzel says that "The RV has been transmitted in one recension (the ''śākhā'' of Śākalya) while others (such as the Bāṣkala text) have been lost or are only rumored about so far."  Michael Witzel, p. 69, "Vedas and Upaniṣads", in: ''The Blackwell Companion to Hinduism'', Gavin Flood (ed.), Blackwell Publishing Ltd., 2005.</ref><ref>Maurice Winternitz (''History of Sanskrit Literature'', Revised English Translation Edition, 1926, vol. 1, p. 57)  says that "Of the different recensions of this Saṃhitā, which once existed, only a single one has come down to us." He adds in a note (p. 57, note 1) that this refers to the "recension of the Śākalaka-School."</ref><ref>Sures Chandra Banerji (''A Companion To Sanskrit Literature'', Second Edition, 1989, Motilal Banarsidass, Delhi, pp. 300–301) says that "Of the 21 recensions of this Veda, that were known at one time, we have got only two, viz. ''Śākala'' and ''Vāṣkala''."</ref>
+
|गृत्समदः एवं उनके वंशज (Grtsamada and his lineage)
−
 
+
|-
−
The surviving padapatha version of the Rigveda text is ascribed to Śākalya.<ref>Maurice Winternitz (''History of Sanskrit Literature'', Revised English Translation Edition, 1926, vol. 1, p. 283.</ref> The {{IAST|Śākala}} recension has 1,017 regular hymns, and an appendix of 11 ''{{IAST|[[valakhilya|vālakhilya]]}}'' hymns<ref>Mantras of "khila" hymns were called ''khailika'' and not {{IAST|ṛcas}} (''Khila'' meant distinct "part" of Rgveda separate from regular hymns; all regular hymns make up the ''akhila'' or "the whole" recognised in a śākhā, although khila hymns have sanctified roles in rituals from ancient times).</ref> which are now customarily included in the 8th mandala (as 8.49–8.59), for a total of 1028 hymns.<ref>[[Hermann Grassmann]] had numbered the hymns 1 through to 1028, putting the {{IAST|vālakhilya}} at the end. Griffith's translation has these 11 at the end of the 8th mandala, after 8.92 in the regular series.</ref> The {{IAST|Bāṣkala}} recension includes 8 of these {{IAST|vālakhilya}} hymns among its regular hymns, making a total of 1025 regular hymns for this śākhā.<ref>cf. Preface to Khila section by C.G.Kāshikar in Volume-5 of Pune Edition of RV (in references).</ref> In addition, the {{IAST|Bāṣkala}} recension has its own appendix of 98 hymns, the [[Khilani]].<ref>These Khilani hymns have also been found in a manuscript of the {{IAST|Śākala}} recension of the Kashmir Rigveda (and are included in the Poone edition).</ref>
+
|Mandala 3
 +
|62
 +
|627
 +
|विश्वामित्रः एवं उनके वंशज (Vishvamitra and his lineage)
 +
|-
 +
|Mandala 4
 +
|58
 +
|589
 +
|वामदेवः एवं उनके वंशज (Vamadeva and his lineage)
 +
|-
 +
|Mandala 5
 +
|87
 +
|727
 +
|अत्रिः एवं उनके वंशज (Atri and his lineage)
 +
|-
 +
|Mandala 6
 +
|75
 +
|765
 +
|भरद्वाजः एवं उनके वंशज (Bharadvaja and his lineage)
 +
|-
 +
|Mandala 7
 +
|108
 +
|841
 +
|वसिष्ठः एवं उनके वंशज (Vasishta and his lineage)
 +
|-
 +
|Mandala 8
 +
|92
 +
|1636
 +
|कण्व अङ्गिरसः एवं उनके वंशज (Kanva Angirasa and his lineage)
 +
|-
 +
|Mandala 9
 +
|114
 +
|1108
 +
|ऋषिगण, विषय-पवमान सोम (Various rshis, topic - Pavamana Soma)
 +
|-
 +
|Mandala 10
 +
|191
 +
|1754
 +
|त्रित, विमद, इन्द्र, श्रद्धा कामायनी, इन्द्राणी, शची, उर्वशी आदि। (Trita, Vimada, Indra, Shraddha Kamayani, Indrani, Shachi, Urvashi etc)
 +
|-
 +
!Total
 +
!1017
 +
!10472
 +
!
 +
|-
 +
|Valakhilya Suktas (Mandala 8)
 +
|11
 +
|80
 +
|
 +
|-
 +
!Total
 +
!1028
 +
!10552
 +
!
 +
|}
 +
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.
 +
* 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.
 +
* पवमानमण्डल - Ninth mandala is made up of suktas addressed to Soma Pavamana; its mantra drsthas belong to rshis of different families. In this mandala the rshis belonging to the Vamsha-mandala have also contributed suktas.
 +
* 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.
 +
There are some criteria on which the arrangement of mantras is based on. They are as follows.<ref name=":6" />
  
−
In the 1877 edition of Aufrecht, the 1028 hymns of the Rigveda contain a total of 10,552 {{IAST|ṛcs}}, or 39,831 padas. The [[Shatapatha Brahmana]] gives the number of syllables to be 432,000,<ref>equalling 40 times 10,800, the number of bricks used for the ''[[uttaravedi]]'': the number is motivated numerologically rather than based on an actual syllable count.</ref> while the metrical text of van Nooten and Holland (1994) has a total of 395,563 syllables (or an average of 9.93 syllables per pada); counting the number of syllables is not straightforward because of issues with sandhi and the post-Rigvedic pronunciation of syllables like súvar as svàr.
+
# 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 suktas having less number of mantras have been placed at the end of the text. Hence in Mandala ten we find many rshis. Interspersed we find many suktas given by Rshikas (Brahmavadinis)<ref name=":6" />
 +
# 
  
−
Three other shakhas are mentioned in ''Caraṇavyuha'', a [[pariśiṣṭa]] (supplement) of Yajurveda: Māṇḍukāyana, Aśvalāyana and Śaṅkhāyana. The Atharvaveda lists two more shakhas. The differences between all these shakhas are very minor, limited to varying order of content and inclusion (or non-inclusion) of a few verses. The following information is known about the shakhas other than Śākalya and Bāṣkala:<ref name="JoelSteph2014"/>{{rp|16}}
+
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.
−
 
 
−
* Māṇḍukāyana: Perhaps the oldest of the Rigvedic shakhas.
 
−
* Aśvalāyana: Includes 212 verses, all of which are newer than the other Rigvedic hymns.
 
−
* Śaṅkhāyana: Very similar to Aśvalāyana
 
−
* Saisiriya: Mentioned in the Rigveda [[Pratisakhya]]. Very similar to Śākala, with a few additional verses; might have derived from or merged with it.
 
−
 
 
−
===Rishis===
 
−
{{See also|Anukramani}}
 
−
 
 
−
Tradition associates a [[rishi]] (the composer) with each {{IAST|ṛc}} of the Rigveda.<ref>In a few cases, more than one rishi is given, signifying lack of certainty.</ref> Most sūktas are attributed to single composers. The "family books" (2–7) are so-called because they have hymns by members of the same clan in each book; but other clans are also represented in the Rigveda. In all, 10 families of rishis account for more than 95% of the {{IAST|ṛcs}}; for each of them the Rigveda includes a lineage-specific ''{{IAST|āprī}}'' hymn (a special sūkta of rigidly formulaic structure, used for rituals.
 
  
 +
=== अष्टकक्रमः ॥ Ashtaka krama ===
 +
In the Ashtaka krama, eight ashtakas, each ashtaka has 8 adhyayas thus a total of 64 adhyayas, 2006 vargas are present. Here vargas are the collection of mantras compiled in this arrangement to facilitate convenience while studying. The number of mantras in a varga are not definite, but containing at least 5 mantras in a varga. In the end of the Samhita, we find the Rk Parishista in which 36 suktas are collected.<ref name=":2" /> Given below are the number of vargas and mantras according to the Ashtaka krama.<ref name=":0" />
 
{| class="wikitable"
 
{| class="wikitable"
−
! Family !! Āprī !! {{IAST|Ṛcas}}<ref>Talageri (2000), p. 33</ref>
+
!Ashtakas
 +
!Number of Suktas
 +
!Number of Vargas
 +
!Mantra
 
|-
 
|-
−
| [[Angiras (sage)|Angiras]] || I.142 || 3619 (especially [[Mandala 6]])
+
|Ashtaka 1
 +
|121
 +
|265
 +
|1370
 
|-
 
|-
−
| [[Kanva]] || I.13 || 1315 (especially [[Mandala 8]])
+
|Ashtaka 2
 +
|119
 +
|221
 +
|1147
 
|-
 
|-
−
| [[Vasishtha]] || VII.2 || 1276 ([[Mandala 7]])
+
|Ashtaka 3
 +
|122
 +
|225
 +
|1209
 
|-
 
|-
−
| [[Vishvamitra]] || III.4 || 983 ([[Mandala 3]])
+
|Ashtaka 4
 +
|140
 +
|250
 +
|1289
 
|-
 
|-
−
| [[Atri]] || V.5 || 885 ([[Mandala 5]])
+
|Ashtaka 5
 +
|129
 +
|238
 +
|1263
 
|-
 
|-
−
| [[Bhrigus|Bhrgu]] || X.110 || 473
+
|Ashtaka 6
 +
|124
 +
|313
 +
|1650
 
|-
 
|-
−
| [[Kashyapa]] || IX.5 || 415 (part of [[Mandala 9]])
+
|Ashtaka 7
 +
|116
 +
|248
 +
|1263
 
|-
 
|-
−
| [[Grtsamada]] || II.3 || 401 ([[Mandala 2]])
+
|Ashtaka 8
 +
|146
 +
|246
 +
|1281
 
|-
 
|-
−
| [[Agastya]] || I.188 || 316
+
!Total
 +
!1017
 +
!2006
 +
!10472
 
|-
 
|-
−
| [[Bharatas (tribe)|Bharata]] || X.70 || 170
+
|Valakhilya
 +
|11
 +
|18
 +
|80
 +
|-
 +
!Total
 +
!1028
 +
!2024
 +
!10552
 
|}
 
|}
  
−
===Manuscripts===
+
== Rgveda Samhitas ==
−
 
+
Charanavyuha of Saunaka enumerates five principle shakas of the Rigveda, namely, Shakala, Baskala (Vaskala), Ashvalayana, Shankhayana and Mandukeya. Each of which had a sutra of its own. The extant and available samhita of Rgveda belongs to the Shakala shaka. It is the only available samhita of Rgveda. It is popular from ancient times which preserved the best tradition of this veda. Bashkala, Ashvalayana, Shankhyayana, Mandukayana, shaka samhitas are not available in present times. Rigveda is also called Bahvrcha, for many rks are incorporated in it.
−
====Versions====
 
−
There are, for example, 30 manuscripts of Rigveda at the [[Bhandarkar Oriental Research Institute]], collected in the 19th century by [[Georg Bühler]], Franz Kielhorn and others, originating from different parts of India, including [[Kashmir]], [[Gujarat]], the then [[Rajaputana]], [[Central Provinces]] etc. They were transferred to [[Deccan College (Pune)|Deccan College]], [[Pune]], in the late 19th century. They are in the [[Sharada script|Sharada]] and [[Devanagari]] scripts, written on birch bark and paper. The oldest of them is dated to 1464. The 30 manuscripts of Rigveda preserved at the  [[Bhandarkar Oriental Research Institute]], [[Pune]] were added to [[UNESCO]]'s [[Memory of the World Register]] in 2007.<ref name=rigveda>{{cite web| title= Rigveda |url= http://portal.unesco.org/ci/en/ev.php-URL_ID=22389&URL_DO=DO_TOPIC&URL_SECTION=201.html |publisher=[[UNESCO]] [[Memory of the World Programme]] }}</ref><ref>[http://hinduism.about.com/od/scripturesepics/a/rigveda.htm hinduism.about.com]</ref>
 
−
 
 
−
Of these 30 manuscripts, 9 contain the samhita text, 5 have the [[padapatha]] in addition. 13 contain Sayana's commentary. At least 5 manuscripts (MS. no. 1/A1879-80, 1/A1881-82, 331/1883-84 and 5/Viś I) have preserved the complete text of the Rigveda. MS no. 5/1875-76, written on birch bark in bold Sharada, was only in part used by [[Max Müller]] for his edition of the Rigveda with Sayana's commentary.
 
−
 
 
−
Müller used 24 manuscripts then available to him in Europe, while the Pune Edition used over five dozen manuscripts, but the editors of Pune Edition could not procure many manuscripts used by Müller and by the Bombay Edition, as well as from some other sources; hence the total number of extant manuscripts known then must surpass perhaps eighty at least.<ref>cf. Editorial notes in various volumes of Pune Edition, see references.</ref>
 
−
 
 
−
====Comparison====
 
−
The various Rigveda manuscripts discovered so far show some differences. Broadly, the most studied Śākala recension has 1017 hymns, includes an appendix of eleven ''valakhīlya'' hymns which are often counted with the 8th mandala, for a total of 1,028 metrical hymns. The Bāṣakala version of Rigveda includes eight of these ''vālakhilya'' hymns among its regular hymns, making a total of 1025 hymns in the main text for this śākhā. The Bāṣakala text also has an appendix of 98 hymns, called the ''Khilani'', bringing the total to 1,123 hymns. The manuscripts of Śākala recension of the Rigveda have about 10,600 verses, organized into ten Books (''Mandalas'').{{sfn|Avari|2007|p=77}}<ref name=hastings/> Books 2 through 7 are internally homogeneous in style, while Books 1, 8 and 10 are compilation of verses of internally different styles suggesting that these books are likely a collection of compositions by many authors.<ref name=hastings/>
 
−
 
 
−
The first mandala is the largest, with 191 hymns and 2,006 hymns, and it was added to the text after Books 2 through 9. The last, or the 10th Book, also has 191 hymns but 1,754 verses, making it the second largest. The language analytics suggest the 10th Book, chronologically, was composed and added last.<ref name=hastings/> The content of the 10th Book also suggest that the authors knew and relied on the contents of the first nine books.<ref name=hastings/>
 
−
 
 
−
The Rigveda is the largest of the four Vedas, and many of its verses appear in the other Vedas.<ref name=nicholas273/> Almost all of the 1,875 verses found in [[Samaveda]] are taken from different parts of the Rigveda, either once or as repetition, and rewritten in a chant song form. The Books 8 and 9 of the Rigveda are by far the largest source of verses for Sama Veda. The Book 10 contributes the largest number of the 1,350 verses of Rigveda found in [[Atharvaveda]], or about one fifth of the 5,987 verses in the Atharvaveda text.<ref name=hastings>James Hastings, {{Google book|5D4TAAAAYAAJ|Encyclopaedia of Religion and Ethics}}, Vol. 7, Harvard Divinity School, TT Clark, pages 51-56</ref> A bulk of 1,875 ritual-focussed verses of [[Yajurveda]], in its numerous versions, also borrow and build upon the foundation of verses in Rigveda.<ref name=nicholas273>Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, ISBN 978-0595269259, pages 273-274</ref><ref>Edmund Gosse, {{Google books|xco9AQAAIAAJ|Short histories of the literatures of the world|page=181}}, New York: Appleton, page 181</ref>
 
−
 
 
−
==Contents==
 
−
Altogether the Rig Veda consists of:
 
−
* Hymns to the deities, the oldest part of the Rig Veda
 
−
* [[Brahmana]]s, commentaries on the hymns
 
−
* [[Aranyaka]] or "forest books"
 
−
* [[Upanishads]]
 
−
 
 
−
===Hymns===
 
−
{{See also|Rigvedic deities}}
 
−
{{Quote box |width=26em | bgcolor=#FFE0BB |align=right |salign = right
 
−
|quote=[[Nasadiya Sukta]] (Hymn of non-Eternity, origin of universe):
 
−
 
 
−
There was neither non-existence nor existence then;<br />
 
−
Neither the realm of space, nor the sky which is beyond;<br />
 
−
What stirred? Where? In whose protection?
 
−
 
 
−
There was neither death nor immortality then;<br />
 
−
No distinguishing sign of night nor of day;<br />
 
−
That One breathed, windless, by its own impulse;<br />
 
−
Other than that there was nothing beyond.
 
−
 
 
−
Darkness there was at first, by darkness hidden;<br />
 
−
Without distinctive marks, this all was water;<br />
 
−
That which, becoming, by the void was covered;<br />
 
−
That One by force of heat came into being;
 
−
 
 
−
Who really knows? Who will here proclaim it?<br />
 
−
Whence was it produced? Whence is this creation?<br/>
 
−
Gods came afterwards, with the creation of this universe.<br/>
 
−
Who then knows whence it has arisen?
 
−
 
 
−
Whether God's will created it, or whether He was mute;<br />
 
−
Perhaps it formed itself, or perhaps it did not;<br />
 
−
Only He who is its overseer in highest heaven knows,<br />
 
−
Only He knows, or perhaps He does not know.
 
−
|source =—''Rigveda'' 10.129 (Abridged, Tr: Kramer / Christian)<ref name=3translations>
 
−
*Original Sanskrit: [https://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१०.१२९ Rigveda 10.129] Wikisource;
 
−
*'''Translation 1''': {{cite book|author=[[Max Muller]]|title=A History of Ancient Sanskrit Literature|date=1859|publisher=Williams and Norgate, London|url=https://archive.org/stream/historyofancient00mluoft#page/564/mode/2up|pages=559–565}}
 
−
*'''Translation 2''': {{cite book|author=Kenneth Kramer|title=World Scriptures: An Introduction to Comparative Religions|date=1986|publisher=Paulist Press|isbn=0-8091-2781-4|page=21}}
 
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*'''Translation 3''': {{cite book|author=David Christian|title=Maps of Time: An Introduction to Big History|date=2011|publisher=University of California Press|isbn=978-0-520-95067-2|pages=17–18}}
 
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*'''Translation 4''': {{cite book|author=Robert N. Bellah |title=Religion in Human Evolution |url=https://books.google.com/books?id=qTDKxrLRzp8C |year=2011|publisher=Harvard University Press |isbn=978-0-674-06309-9 |pages=510–511 }}</ref> This hymn is one of the roots of [[Hindu philosophy]].<ref>GJ Larson, RS Bhattacharya and K Potter (2014), The Encyclopedia of Indian Philosophies, Volume 4, Princeton University Press, ISBN 978-0691604411, pages 5-6, 109-110, 180</ref>}}
 
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The Rigvedic hymns are dedicated to various deities, chief of whom are [[Indra]], a heroic god praised for having slain his enemy [[Vrtra]]; [[Agni]], the sacrificial fire; and [[Soma]], the sacred potion or the plant it is made from. Equally prominent gods are the [[Adityas]] or Asura gods [[Mitra (Vedic)|Mitra]]–[[Varuna]] and [[Ushas]] (the dawn). Also invoked are [[Savitr]], [[Vishnu]], [[Rudra]], [[Pushan]], [[Brihaspati]] or [[Brahmanaspati]], as well as deified natural phenomena such as [[Dyaus Pita]] (the shining sky, Father Heaven),  [[Prithivi]] (the earth, Mother Earth), [[Surya]] (the sun god), [[Vayu]] or Vata (the wind), [[Ap (water)|Apas]] (the waters), [[Parjanya]] (the thunder and rain), [[Vāc|Vac]] (the word), many [[Rigvedic rivers|rivers]] (notably the [[Sapta Sindhu]], and the [[Sarasvati River]]). The [[Adityas]], Vasus, Rudras, Sadhyas, [[Ashvins]], [[Maruts]], [[Rbhus]], and the [[Vishvadevas]] ("all-gods") as well as the "thirty-three gods" are the groups of deities mentioned.
 
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The hymns mention various further minor gods, persons, phenomena and items, and contain fragmentary references to possible historical events, notably the struggle between the early Vedic people (known as [[Vedic Aryan]]s, a subgroup of the [[Indo-Aryans]]) and their enemies, the [[Dasa]] or Dasyu and their mythical prototypes, the Paṇi (the Bactrian Parna).
 
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* [[Mandala 1]] comprises 191 hymns. Hymn 1.1 is addressed to [[Agni]], and his name is the first word of the ''Rigveda''. The remaining hymns are mainly addressed to Agni and [[Indra]], as well as Varuna, Mitra, the Ashvins, the Maruts, Usas, Surya, Rbhus, Rudra, Vayu, Brhaspati, Visnu, Heaven and Earth, and all the Gods. This Mandala is dated to have been added to Rigveda after Mandala 2 through 9, and includes the philosophical Riddle Hymn 1.164, which inspires chapters in later Upanishads such as the [[Mundaka Upanishad|Mundaka]].<ref name=jamisonbrereton>Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, pages 4, 7-9</ref><ref>Robert Hume, [https://archive.org/stream/thirteenprincipa028442mbp#page/n395/mode/2up Mundaka Upanishad], Thirteen Principal Upanishads, Oxford University Press, pages 374-375</ref><ref>Max Muller, The Upanishads, Part 2, [https://archive.org/stream/upanishads02ml#page/38/mode/2up Mundaka Upanishad], Oxford University Press, page 38-40</ref>
 
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* [[Mandala 2]] comprises 43 hymns, mainly to [[Agni]] and [[Indra]]. It is chiefly attributed to the Rishi ''{{IAST|gṛtsamada śaunahotra}}''.
 
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* [[Mandala 3]] comprises 62 hymns, mainly to [[Agni]] and [[Indra]] and the Vishvedevas. The verse 3.62.10 has great importance in [[Hinduism]] as the [[Gayatri Mantra]]. Most hymns in this book are attributed to ''{{IAST|viśvāmitra gāthinaḥ}}''.
 
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* [[Mandala 4]] comprises 58 hymns, mainly to [[Agni]] and [[Indra]] as well as the Rbhus, Ashvins, Brhaspati, Vayu, Usas, etc. Most hymns in this book are attributed to ''{{IAST|vāmadeva gautama}}''.
 
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* [[Mandala 5]] comprises 87 hymns, mainly to [[Agni]] and [[Indra]], the [[Visvedevas]] ("all the gods'), the [[Maruts]], the twin-deity [[Mitra-Varuna]] and the [[Asvins]]. Two hymns each are dedicated to [[Ushas]] (the dawn) and to [[Savitr]]. Most hymns in this book are attributed to the ''{{IAST|atri}}'' clan.
 
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* [[Mandala 6]] comprises 75 hymns, mainly to [[Agni]] and [[Indra]], all the gods, Pusan, Ashvin, Usas, etc. Most hymns in this book are attributed to the ''{{IAST|bārhaspatya}}'' family of [[Angiras (sage)|Angiras]]as.
 
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* [[Mandala 7]] comprises 104 hymns, to [[Agni]], [[Indra]], the [[Visvadevas]], the [[Maruts]], [[Mitra-Varuna]], the [[Asvins]], [[Ushas]], [[Indra-Varuna]], [[Varuna]], [[Vayu]] (the wind), two each to [[Sarasvati]] (ancient river/goddess of learning) and [[Vishnu]], and to others. Most hymns in this book are attributed to ''{{IAST|vasiṣṭha maitravaruṇi}}''.
 
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* [[Mandala 8]] comprises 103 hymns to various gods. Hymns 8.49 to 8.59 are the apocryphal ''{{IAST|vālakhilya}}''. Hymns 1–48 and 60–66 are attributed to the ''{{IAST|kāṇva}}'' clan, the rest to other (Angirasa) poets.
 
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* [[Mandala 9]] comprises 114 hymns, entirely devoted to ''[[Soma]] Pavamana'', the cleansing of the sacred potion of the Vedic religion.
 
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* [[Mandala 10]] comprises additional 191 hymns, frequently in later language, addressed to [[Agni]], [[Indra]] and various other deities. It contains the [[Nadistuti sukta]] which is in praise of rivers and is important for the reconstruction of the geography of the Vedic civilization and the [[Purusha sukta]] which has been important in studies of Vedic sociology.<ref name="jamison57"/> It also contains the [[Nasadiya sukta]] (10.129), probably the most celebrated hymn in the west, which deals with creation.<ref name=3translations/> The marriage hymns (10.85) and the death hymns (10.10–18) still are of great importance in the performance of the corresponding [[Grhya]] rituals.
 
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===Rigveda Brahmanas===
 
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{{See also|Brahmana}}
 
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Of the Brahmanas that were handed down in the schools of the ''{{IAST|Bahvṛcas}}'' (i.e. "possessed of many verses"), as the followers of the Rigveda are called, two have come down to us, namely those of the Aitareyins and the Kaushitakins. The ''[[Aitareya-brahmana]]''<ref>Edited, with an English translation, by M. Haug (2 vols., Bombay, 1863). An edition in Roman transliteration, with extracts from the commentary, has been published by Th. Aufrecht (Bonn, 1879).</ref> and the [[Kaushitaki-brahmana|''Kaushitaki-'' (or ''Sankhayana-'') ''brahmana'']] evidently have for their groundwork the same stock of traditional exegetic matter. They differ, however, considerably as regards both the arrangement of this matter and their stylistic handling of it, with the exception of the numerous legends common to both, in which the discrepancy is comparatively slight. There is also a certain amount of material peculiar to each of them.
 
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The Kaushitaka is, upon the whole, far more concise in its style and more systematic in its arrangement features which would lead one to infer that it is probably the more modern work of the two. It consists of thirty chapters (''adhyaya''); while the Aitareya has forty, divided into eight books (or pentads, ''pancaka''), of five chapters each. The last ten adhyayas of the latter work are, however, clearly a later addition though they must have already formed part of it at the time of [[Pāṇini]] (c. 5th century BC), if, as seems probable, one of his grammatical sutras, regulating the formation of the names of Brahmanas, consisting of thirty and forty adhyayas, refers to these two works. In this last portion occurs the well-known legend (also found in the Shankhayana-sutra, but not in the Kaushitaki-brahmana) of [[Shunahshepa]], whom his father Ajigarta sells and offers to slay, the recital of which formed part of the inauguration of kings.
 
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While the Aitareya deals almost exclusively with the Soma sacrifice, the Kaushitaka, in its first six chapters, treats of the several kinds of ''haviryajna'', or offerings of rice, milk, ghee, etc., whereupon follows the Soma sacrifice in this way, that chapters 7–10 contain the practical ceremonial and 11–30 the recitations (''shastra'') of the hotar. Sayana, in the introduction to his commentary on the work, ascribes the Aitareya to the sage Mahidasa Aitareya (i.e. son of Itara), also mentioned elsewhere as a philosopher; and it seems likely enough that this person arranged the Brahmana and founded the school of the Aitareyins. Regarding the authorship of the sister work we have no information, except that the opinion of the sage Kaushitaki is frequently referred to in it as authoritative, and generally in opposition to the Paingya—the Brahmana, it would seem, of a rival school, the Paingins. Probably, therefore, it is just what one of the manuscripts calls it—the Brahmana of Sankhayana (composed) in accordance with the views of Kaushitaki.
 
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===Rigveda Aranyakas and Upanishads===
 
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{{See also|Aranyaka|Upanishads}}
 
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Each of these two Brahmanas is supplemented by a "forest book", or [[Aranyaka]]. The ''Aitareyaranyaka'' is not a uniform production. It consists of five books (''aranyaka''), three of which, the first and the last two, are of a liturgical nature, treating of the ceremony called ''mahavrata'', or great vow. The last of these books, composed in sutra form, is, however, doubtless of later origin, and is, indeed, ascribed by Hindu authorities either to Shaunaka or to Ashvalayana. The second and third books, on the other hand, are purely speculative, and are also styled the ''Bahvrca-brahmana-upanishad''. Again, the last four chapters of the second book are usually singled out as the [[Aitareya Upanishad]],<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 7-14</ref> ascribed, like its Brahmana (and the first book), to Mahidasa Aitareya; and the third book is also referred to as the ''Samhita-upanishad''. As regards the ''Kaushitaki-aranyaka'', this work consists of 15 adhyayas, the first two (treating of the mahavrata ceremony) and the 7th and 8th of which correspond to the 1st, 5th, and 3rd books of the Aitareyaranyaka, respectively, whilst the four adhyayas usually inserted between them constitute the highly interesting [[Kaushitaki Upanishad|Kaushitaki (Brahmana-) Upanishad]],<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 21–23</ref> of which we possess two different recensions. The remaining portions (9–15) of the Aranyaka treat of the vital airs, the internal Agnihotra, etc., ending with the ''vamsha'', or succession of teachers.
 
  
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==Dating and historical context==
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=== शाकल संहिता Shakala Samhita ===
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[[Image:Map of Vedic India.png|thumb|320px|Geographical distribution of the Vedic era texts. Each of major regions had their own recension of Rig Veda (''Sakhas''), and the versions varied. The Kuru versions were more orthodox, but evidence suggests Vedic era people of other parts of Northern India had challenged the Kuru orthodoxy.<ref name=witzelthreefour/>]]
 
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The earliest text were composed in greater Punjab (northwest India and Pakistan), and the more philosophical later texts were most likely composed in or around the region that is the modern era state of [[Haryana]].<ref name="Joel Brereton 2014 page 5">Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, page 5</ref>
 
  
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There is a widely accepted timeframe for the initial codification of the ''Rigveda'' by compiling the hymns very late in the Rigvedic or rather in the early post-Rigvedic period, including the arrangement of the individual hymns in ten books, coeval with the composition of the younger Veda Samhitas.{{citation needed|date=September 2015}} This time coincides with the early [[Kuru (India)|Kuru]] kingdom, shifting the center of Vedic culture east from the Punjab into what is now [[Uttar Pradesh]]. The fixing of the samhitapatha (by keeping [[Sandhi]]) intact and of the padapatha (by dissolving Sandhi out of the earlier metrical text), occurred during the later Brahmana period.{{citation needed|date=September 2015}}
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==== Shakalya (शाकल्यः) ====
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The Rigveda's core is accepted to date to the late [[Bronze Age]], making it one of the few examples with an unbroken tradition. Its composition is usually dated to roughly between c. 1500–1200 BC.{{sfn|Flood|1996|p=37}}{{sfn|Witzel|1995|p=4}}{{sfn|Anthony|2007|p=454}}{{refn|group=note|Oberlies (1998:155) gives an estimate of 1100 BC for the youngest hymns in book 10. Estimates for a ''terminus post quem'' of the earliest hymns are far more uncertain. Oberlies (p. 158) based on 'cumulative evidence' sets  wide range of 1700–1100. The [[Encyclopedia of Indo-European Culture]] (s.v. [[Indo-Iranian languages]], p.&nbsp;306) gives 1500–1000 BC.}}
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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 ।। 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>
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Philological estimates tend to date the bulk of the text to the second half of the second millennium.{{refn|group=note|Compare [[Max Müller]]'s statement  "the hymns of the Rig-Veda are said to date from 1500 BC"<ref>('Veda and Vedanta', 7th lecture  in ''India: What Can It Teach Us: A Course of Lectures Delivered Before the University of Cambridge'', World Treasures of the Library of Congress Beginnings by Irene U. Chambers, Michael S. Roth.</ref>}}
 
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Being composed in an early [[Old Indo-Aryan|Indo-Aryan]] language,  the  hymns must post-date the [[Proto-Indo-Iranian|Indo-Iranian]] separation, dated to roughly 2000 BC.{{Sfn|Mallory|1989}} A reasonable date close to that of the composition of the core of the Rigveda is that of  the Mitanni documents of c. 1400 BC, which contain [[Indo-Aryan superstrate in Mitanni|Indo-Aryan nomenclature]].<ref>"As a possible date ad quem for the RV one usually adduces the Hittite-Mitanni agreement of the middle of the 14th cent. B.C. which mentions four of the major Rgvedic gods: mitra, varuNa, indra and the nAsatya azvin)" [http://www.ejvs.laurasianacademy.com/ejvs0104/ejvs0104a.txt M. Witzel, Early Sanskritization – Origin and development of the Kuru state].</ref> Other evidence also points to a composition close to 1400 BC.<ref>The Vedic People: Their History and Geography, Rajesh Kochar, 2000, Orient Longman, ISBN 81-250-1384-9</ref><ref>Rigveda and River Saraswati: [http://www.class.uidaho.edu/ngier/306/contrasarav.htm class.uidaho.edu]</ref>
 
  
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The ''Rigveda'' is far more archaic than any other Indo-Aryan text. For this reason, it was in the center of attention of western scholarship from the times of [[Max Müller]] and [[Rudolf Roth]] onwards. The ''Rigveda'' records an early stage of [[Historical Vedic religion|Vedic religion]]. There are strong linguistic and cultural similarities with the [[Early Iranian languages|early Iranian]] [[Avesta]],<ref>{{Harvcolnb|Oldenberg|1894}} (tr. Shrotri), p. 14 "The Vedic diction has a great number of favourite expressions which are common with the Avestic, though not with later Indian diction. In addition, there is a close resemblance between them in metrical form, in fact, in their overall poetic character. If it is noticed that whole Avesta verses can be easily translated into the Vedic alone by virtue of comparative phonetics, then this may often give, not only correct Vedic words and phrases, but also the verses, out of which the soul of Vedic poetry appears to speak."</ref> deriving from the [[Proto-Indo-Iranian language|Proto-Indo-Iranian]] times,<ref>{{Harvcolnb|Mallory|1989}} p. 36 "Probably the least-contested observation concerning the various Indo-European dialects is that those languages grouped together as Indic and Iranian show such remarkable similarities with one another that we can confidently posit a period of Indo-Iranian unity..."</ref><ref>{{Harvcolnb|Bryant|2001|pp=130–131}} "The oldest part of the Avesta... is linguistically and culturally very close to the material preserved in the Rigveda... There seems to be economic and religious interaction and perhaps rivalry operating here, which justifies scholars in placing the Vedic and Avestan worlds in close chronological, geographical and cultural proximity to each other not far removed from a joint Indo-Iranian period."</ref> often associated with the early [[Andronovo culture]] (or rather, the [[Sintashta culture]] within the early Andronovo horizon) of c. 2000 BC.<ref>{{Harvcolnb|Mallory|1989}} "The identification of the Andronovo culture as Indo-Iranian is commonly accepted by scholars."</ref>
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== विषयविवेचन ॥ Contents of Rgveda ==
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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, and socio-economic conditions of people, the society, marriage, lifestyle, occupations, 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" />
  
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Writing appears in India around the 3rd century BC in the form of the [[Brāhmī script]], but texts of the length of the Rigveda were likely not written down until much later,{{refn|group=note|[[Al-Biruni]], an 11th century Persian scholar who visited northwest India, credited a Brahmin by the name of Vasukra, in Kashmir writing down the Vedas in his memoirs.<ref>{{cite web|last1=Sachau|first1=Edward (Translator)|title=Alberuni's India. An account of the religion, philosophy, literature, geography, chronology, astronomy, customs, laws and astrology of India about A.D. 1030|page= 126 | url=https://archive.org/stream/alberunisindiaac01biru#page/126/mode/2up |website=archive.org| publisher=Kegan, Paul, Trench and Trubner Co. Ltd|accessdate=30 March 2016}}</ref> Modern scholarship states that the Vedas were codified and written down for the first time in the 1st millennium BC.<ref>{{cite book|author=Barbara A. West |title=Encyclopedia of the Peoples of Asia and Oceania|url=https://books.google.com/books?id=pCiNqFj3MQsC |year=2010 |publisher=Infobase |isbn=978-1-4381-1913-7 |page=282}}</ref><ref>{{cite book|author1=Michael McDowell|author2=Nathan Robert Brown|title=World Religions At Your Fingertips |url=https://books.google.com/books?id=urcyCnUurGMC |year=2009|publisher=Penguin |isbn=978-1-101-01469-1|pages=208 }}</ref>}} and the oldest extant manuscripts date to AD ~1040, discovered in [[Nepal]].<ref name=witzelthreefour/> While written manuscripts were used for teaching in medieval times, they were written on birch bark or palm leaves, which decompose and therefore were routinely copied over the generations to help preserve the text. Some Rigveda commentaries may date from the second half of the first millennium AD. The hymns were thus composed and preserved by [[oral tradition]] for several<ref>Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, pages 13-14</ref> millennia from the time of their composition until the redaction of the Rigveda, and the entire Rigveda was preserved in [[shakha]]s for another 2,500 years from the time of its redaction until the ''editio princeps'' by Rosen, Aufrecht and Max Müller.
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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.  
  
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The Rigveda offers no direct evidence of social or political system in Vedic era, whether ordinary or elite.<ref name=jamison57>Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, pages 57-59</ref> Only hints such as cattle raising and horse racing are discernible, and the text offers very general ideas about the ancient Indian society. There is no evidence, state Jamison and Brereton, of any elaborate, pervasive or structured caste system.<ref name=jamison57/> Social stratification seems embryonic, then and later a social ideal rather than a social reality.<ref name=jamison57/> The society was pastoral with evidence of agriculture since hymns mention plow and celebrate agricultural divinities.<ref name=jamison7>Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, pages 6-7</ref> There was division of labor, and complementary relationship between kings and poet-priests but no discussion of relative status of social classes.<ref name=jamison57/> Women in Rigveda appear disproportionately as speakers in dialogue hymns, both as mythical or divine Indrani, Apsaras Urvasi, or Yami, as well as Apāla Ātreyī (RV 8.91), Godhā (RV 10.134.6), Ghoṣā Kākṣīvatī (RV 10.39.40), Romaśā (RV 1.126.7), Lopāmudrā (RV 1.179.1-2), Viśvavārā Ātreyī (RV 5.28), Śacī Paulomī (RV 10.159), Śaśvatī Āṅgirasī (RV 8.1.34). The women of Rigveda are quite outspoken and appear more sexually confident than men, in the text.<ref name=jamison57/> Elaborate and esthetic hymns on wedding suggest rites of passage had developed during the Rigvedic period.<ref name=jamison57/> There is little evidence of [[dowry]] and no evidence of [[Sati (practice)|sati]] in it or related Vedic texts.<ref>Michael Witzel (1996), Little Dowry, No Sati: The Lot of Women in the Vedic Period, Journal of South Asia Women Studies, Vol 2, No. 4</ref>
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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 Rigveda]].<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>
  
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The Rigvedic hymns mention [[rice]] and porridge, in hymns such as 8.83, 8.70, 8.77 and 1.61 in some versions of the text,<ref>Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, pages 40, 180, 1150, 1162</ref> however there is no discussion of rice cultivation.<ref name=jamison7/> The term "ayas" (metal) occurs in the Rigveda, but it is unclear which metal it was.<ref>Chakrabarti, D.K. The Early Use of Iron in India (1992) [[Oxford University Press]] argues that it may refer to any metal. If ayas refers to iron, the Rigveda must date to the late 2nd millennium at the earliest.</ref> Iron is not mentioned in Rigveda, something scholars have used to help date Rigveda to have been composed before 1000 BC.<ref name="Joel Brereton 2014 page 5"/> Hymn 5.63 mentions "metal cloaked in gold", suggesting metal working had progressed in the Vedic culture.<ref>Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, page 744</ref>
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Thus we find interesting discussions about the 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.
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=== Astronomical aspects ===
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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" />  
  
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Some of the names of [[Rigvedic deities|gods and goddesses]] found in the ''Rigveda'' are found amongst other belief systems based on [[Proto-Indo-European religion]], while words used share common [[Proto-Indo-European root|roots]] with words from other [[Indo-European languages]].<ref>Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN 978-0199370184, pages 50-57</ref>
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=== Geological aspects ===
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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. 
  
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The [[horse]] ([[ashva]]), [[cattle]], sheep and goat play an important role in the Rigveda. There are also references to the [[elephant]] ([[Hastin]], Varana), [[camel]] (Ustra, especially in [[Mandala 8]]), ass (khara, rasabha), [[Domestic buffalo|buffalo]] (Mahisa), [[wolf]], [[hyena]], [[lion]] (Simha), mountain goat (sarabha) and to the [[gaur]] in the Rigveda.<ref>among others, Macdonell and Keith, and Talageri 2000, Lal 2005</ref> The [[peafowl]] (mayura), the goose ([[hamsa (bird)|hamsa]]) and the [[chakravaka]] (''[[Tadorna ferruginea]]'') are some birds mentioned in the Rigveda.
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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 ===
 +
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).  
  
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==Atheism, Monotheism, Monism, Polytheism debate==
+
The interaction with nature resulted in appreciation and prayer but, indeed, after a good deal of observation. Attributes assigned to deities fit in their natural forms and activities, as Soma is green, fire is bright, air is fast moving and sun is dispenser of darkness. The characteristics of these forces described in the mantras prove that Vedic seers were masters of natural science. All powers, aspects or activities of nature are generally regarded as deities because they are helpful, beneficial and essential for our life. Rivers, mountains, earth, air, water, plants, trees, forest, fire, rain, cloud, Sun, Moon etc, all are deities in Vedic mythology. In Rigveda the names of major deities are, such as Agni, Indra, Vayu, Earth, Soma, Varuna, Vishnu, Aditya, Usha, Aditi, Parjanya, etc. They are indeed the natural instruments of wealth - the inner earth crust, Surya and the other grahas, medicinal plants, oceans and rivers, water bodies such as waterfalls and forests.<blockquote>इन्द्राय द्याव ओषधीरुतापो रियं रक्षन्ति जीरयो वनानि ॥ (Rig. Veda. 3.51.5)</blockquote>
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The Rigveda along with other Vedic texts, states Michael Ruse,<ref name=michaelruse/> contains a "strong traditional streak that (by Western standards) would undoubtedly be thought atheistic". He states that hymn 10.130 of Rigveda can be read to be in "an atheistic spirit".<ref name=michaelruse>Michael Ruse (2015), Atheism, Oxford University Press, ISBN 978-0199334582, page 185</ref>
 
  
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Rigveda, however, contains numerous hymns with a diversity of ideas. The initial impression one gets, states Jeaneane Fowler, is that the text is polytheistic because it praises many gods.<ref name=fowler38>Jeaneane D Fowler (2002), Perspectives of Reality: An Introduction to the Philosophy of Hinduism, Sussex University Press, ISBN 978-1898723936, pages 38-45</ref> Yet, adds Fowler, the text does not fit the "neat classifications of western thought or linear thinking".<ref name=fowler38/> The deities are praised depending on the context, and the hymns include an expression of monotheism.<ref name=fowler38/> For example, hymn 1.164.46 of Rigveda states,
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=== Darshanika Tattva ===
  
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{{Quote|
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In the 10th mandala of Rigveda 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.  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" />
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<poem>
 
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They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.
 
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To what is One, sages give many a title they call it Agni, Yama, Matarisvan.
 
−
</poem>
 
−
|Rigveda 1.164.46|Translated by Ralph Griffith<ref>[https://en.wikisource.org/wiki/The_Rig_Veda/Mandala_1/Hymn_164 Rigveda Mandala 1 Hymn 164.46] Wikisource</ref><ref name=phillipshenoth/>}}
 
  
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[[Max Muller]] and Stephen Phillips states that this "monotheism" is [[henotheism]] (one god, accept many manifest deities).<ref name=phillipshenoth>Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-0231144858, page 401</ref><ref>Garry Trompf (2005), In Search of Origins, 2nd Edition, Sterling, ISBN 978-1932705515, pages 60-61</ref> Thomas Urumpackal and other scholars state that [[monism|monistic]] tendencies ([[Brahman]] is everywhere, God inside everybody) are found in hymns of chapters 1.164, 8.36 and 10.31.<ref>Thomas Paul Urumpackal (1972), Organized Religion According to Dr. S. Radhakrishnan, Georgian University Press, ISBN 978-8876521553, pages 229-232 with footnote 133</ref><ref>Franklin Edgerton (1996), The Bhagavad Gita, Cambridge University Press, Reprinted by Motilal Banarsidass, ISBN 978-8120811492, pages 11-12</ref> Other scholars state that Rigveda includes an emerging diversity of thought, including monotheism, polytheism, henotheism and pantheism, the choice left to the preference of the worshipper.<ref>Elizabeth Reed (2001), Hindu Literature: Or the Ancient Books of India, Simon Publishers, ISBN 978-1931541039, pages 16-19</ref>
+
== Important Suktas of Different Kinds ==
 +
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" /> The suktas are placed under the following heads.
  
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==Interpretation==
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(1) देवस्तुतिपरकसूक्त - Suktas primarily in praise and worship of devatas, example - Agni Sukta
−
 
 
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===Changing Sanskrit===
 
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Although the text of the redacted version of the Rig Veda was transmitted unchanged, by 500 BC Sanskrit had changed so much that commentaries were necessary to make sense of the Rig Vedic hymns.<ref name="KT">[http://www.the-tls.co.uk/tls/public/article1653094.ece Karen Thomson, ''Speak for Itself'', The Times literary Supplement]</ref> The Brahmanas contain numerous misinterpretations, due to this linguistic change,<ref name="KT" /> some of which were characterised by [[Sri Aurobindo]] as "grotesque nonsense."<ref name="KT" />
 
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===Medieval Hindu scholarship===
 
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According to Hindu tradition, the Rigvedic hymns were collected by Paila under the guidance of [[Vyasa|{{IAST|Vyāsa}}]], who formed the Rigveda Samhita as we know it.<ref>''Mystic Approach to the Veda and the Upanishad'' by Madhav Pundalik Pandit (1974), p. 4, ISBN 9780940985483</ref> According to the [[Shatapatha Brahmana|{{IAST|Śatapatha Brāhmana}}]], the number of syllables in the ''Rigveda'' is 432,000, equalling the number of [[muhurta]]s (1 day = 30 muhurtas) in forty years. This statement stresses the underlying philosophy of the Vedic books that there is a connection (bandhu) between the astronomical, the [[physiology|physiological]], and the spiritual.<ref>p. 155, ''The Shape of Ancient Thought: Comparative Studies in Greek and Indian Philosophies'', by Thomas McEvilley, 2012, ISBN 9781581159332</ref>
 
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The authors of the [[Brahmanas|{{IAST|Brāhmana}}]] literature discussed and interpreted the Vedic ritual. [[Yaska]] was an early commentator of the ''Rigveda'' by discussing the meanings of difficult words. In the 14th century, [[Sayana|{{IAST|Sāyana}}]] wrote an exhaustive commentary on it.{{citation needed|date=June 2016}}
 
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A number of other commentaries ''{{IAST|bhāṣya}}s'' were written during the medieval period, including the commentaries by [[Skandasvamin]] (pre-Sayana, roughly of the [[Gupta period]]), [[Udgatr|Udgitha]] (pre-Sayana), [[Venkata-Madhava]] (pre-Sayana, c. 10th to 12th centuries) and [[Mudgala Purana]] (after Sayana, an abbreviated version of Sayana's commentary).<ref>
 
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edited in 8 volumes by [[Vishva Bandhu]], 1963–1966.</ref>{{full citation needed|date=December 2015}}
 
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===Arya Samaj and Aurobindo movements===
 
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In the 19th- and early 20th-centuries, some reformers like [[Swami Dayananda Saraswati]] – founder of the [[Arya Samaj]], [[Sri Aurobindo]] – founder of [[Sri Aurobindo Ashram]], discussed the Vedas, including the Rig veda, for their philosophies. Dayananda, stated Reverend John Robson, was an iconoclast and willing to join with Christians to destroy all idols in India.<ref name=salmond/> According to Robson, Dayanand believed "there was no errors in the Vedas (including the Rigveda), and if anyone showed him an error, he would maintain that it was a corruption added later".<ref name=salmond>{{Cite book|author=Salmond, Noel A. |title=Hindu iconoclasts: Rammohun Roy, Dayananda Sarasvati and Nineteenth-Century Polemics Against Idolatry |publisher=Wilfrid Laurier University Press |chapter= Dayananda Saraswati |year=2004 |pages=114–115 |isbn=0-88920-419-5 }}</ref>
 
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Dayananda and Aurobindo interpret the Vedic scholars had a monotheistic conception.<ref name=vpvarma/> Aurobindo attempted to interpret hymns to Agni in the ''Rigveda'' as mystical.<ref name=vpvarma/> He claimed that the Vedic hymns were a quest after a higher truth, define the perfect right (''Rta''), conceive life in terms of a struggle between the forces of light and darkness, and assert the ultimate reality of an everconscient existence.<ref name=vpvarma>''The Political Philosophy of Sri Aurobindo'' by V. P. Varma (1960), Motilal Banarsidass, p. 139, ISBN 9788120806863</ref>
 
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===Contemporary Hinduism===
 
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{{Quote box |width=18em | bgcolor=#FFE0BB |align=right |salign = right
 
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|quote=<poem>
 
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He who studies understands,
 
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not the one who sleeps.</poem>
 
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|source =—Rigveda 5.44.13, Tr: [[Frits Staal]]<ref>Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, page xv</ref>}}
 
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Rigveda, in contemporary Hinduism, has been a reminder of the ancient cultural heritage and point of pride for Hindus, with some hymns still in use in major [[sanskara (rite of passage)|rites of passage]] ceremonies, but the literal acceptance of most of the textual essence is long gone.<ref name=pinkney>Andrea Pinkney (2014), Routledge Handbook of Religions in Asia (Editors: Bryan Turner and Oscar Salemink), Routledge, ISBN 978-0415635035, pages 31-32</ref><ref>Jeffrey Haines (2008), Routledge Handbook of Religion and Politics, Routledge, ISBN 978-0415600293, page 80</ref> [[Louis Renou]] wrote that the text is a distant object, and "even in the most orthodox domains, the reverence to the Vedas has come to be a simple raising of the hat".<ref name=pinkney/> Musicians and dance groups celebrate the text as a mark of Hindu heritage, through incorporating Rigvedic hymns in their compositions, such as in ''Hamsadhvani'' and ''Subhapantuvarali'' of [[Carnatic music]], and these have remained popular among the [[Hindu]]s for decades.<ref name=pinkney/> However, the contemporary Hindu beliefs are distant from the precepts in the ancient layer of Rigveda [[samhita]]s:
 
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{{Quote|The social history and context of the Vedic texts are extremely distant from contemporary Hindu religious beliefs and practice, a reverence for the Vedas as an exemplar of Hindu heritage continues to inform a contemporary understanding of Hinduism. Popular reverence for Vedic scripture is similarly focused on the abiding authority and prestige of the Vedas rather than on any particular [[exegesis]] or engagement with the subject matter of the text.
 
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|Andrea Pinkney|Routledge Handbook of Religions in Asia<ref name=pinkney/>}}
 
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==="Indigenous Aryans" debate===
 
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{{Further|Indigenous Aryans|Out of India theory}}
 
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Alternative theory for a much earlier composition date for the Rigveda, as well as the Indigenous Aryans theory have been suggested.<ref>N Kazanas (2002), Indigenous Indo-Aryans and the Rigveda, Journal of Indo-European Studies, Vol. 30, pages 275-289;<br>N Kazanas (2000), ‘A new date for the Rgveda’, in G. C. Pande (Ed) Chronology and Indian Philosophy, special issue of the JICPR, Delhi;<br>ND Kazanas (2001), Indo-European Deities and the Rgveda, Journal of Indo-European Studies, Vol. 30, pages 257-264,<br>ND Kazanas (2003), Final Reply, Journal of Indo-European Studies, Vol. 31, pages 187-189</ref><ref>Edwin Bryant (2004), The Quest for the Origins of the Vedic Culture, Oxford University Press, ISBN 978-0195169478</ref> These theories are controversial.<ref>Agrawal, D. P. (2002). Comments on “Indigenous IndoAryans”. Journal of Indo-European Studies, Vol. 30, pages 129-135;<br>A Parpola (2002), ‘Comments on “Indigenous Indo-Aryans”’, Journal of Indo-European Studies, Vol. 30, pages 187-191</ref><ref>Michael Witzel, ''The Pleiades and the Bears viewed from inside the Vedic texts'', EVJS Vol. 5 (1999), issue 2 (December);<br>{{Cite book| first=Koenraad | last=Elst | authorlink=Koenraad Elst|title=[[Update on the Aryan Invasion Debate]] | publisher=Aditya Prakashan | year=1999 | isbn=81-86471-77-4}};<br>Bryant, Edwin and Laurie L. Patton (2005) The Indo-Aryan Controversy, Routledge/Curzon, ISBN 978-0700714636</ref>
 
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==Translations==
 
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===Mistranslations, misinterpretations debate===
 
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The Rig Veda is hard to translate accurately, because it is the oldest Indo-Aryan text, composed in the archaic Vedic Sanskrit. There are no closely contemporary extant texts, which makes it difficult to interpret.<ref name="JoelSteph2014">{{cite book |title=The Rigveda |others=translated by Stephanie W. Jamison and Joel P. Brereton |url=https://books.google.com/books?id=1-PRAwAAQBAJ&pg=PA3 |publisher=Oxford University Press |isbn=978-0-19-937018-4 }}</ref>{{rp|3}}
 
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Early missionaries and colonial administrators in India, used Western concepts and words in their attempts to translate and interpret the ancient texts of Indian religions. This, state postmodern scholars such as [[Frits Staal]], led to mistranslations.<ref name=fritsstaal/> Thus, Rigveda's ''[[Mandala]]'' are often translated to mean 'Book', when the word actually means 'Cycle', according to Staal.<ref name=fritsstaal/><ref>AA MacDonnel (2000 print edition), India's Past: A Survey of Her Literatures, Religions, Languages and Antiquities, Asian Educational Services, ISBN 978-8120605701, page 15</ref> The Vedas were called 'sacred books', an appellation borrowed by orientalists used for Bible, but there is no evidence of this. Staal states, "it is nowhere stated that the Veda was revealed", and ''Sruti'' simply means "that what is heard, in the sense that it is transmitted from father to son or from teacher to pupil".<ref name=fritsstaal/> The Rigveda, or other Vedas, do not anywhere assert that they are [[Apauruṣeyā]], and this reverential term appears centuries later in the texts of the [[Mimamsa]] school of Hindu philosophy.<ref name=fritsstaal/><ref>D Sharma (2011), Classical Indian Philosophy: A Reader, Columbia University Press, ISBN 978-0231133999, pages 196-197</ref><ref>Jan Westerhoff (2009), Nagarjuna's Madhyamaka: A Philosophical Introduction, Oxford University Press, ISBN 978-0195384963, page 290</ref> The text of Rigveda suggests it was "composed by poets, human individuals whose names were household words" in the Vedic age, states Staal.<ref name=fritsstaal>Frits Staal (2009), ''Discovering the Vedas: Origins, Mantras, Rituals, Insights'', Penguin, ISBN 978-0143099864, pages xv-xvi</ref>
 
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{{Quote|
 
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The Rigveda is the earliest, the most venerable, obscure, distant and difficult for moderns to understand – hence is often misinterpreted or worse: used as a peg on which to hang an idea or a theory.
 
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|Frits Staal|Discovering the Vedas: Origins, Mantras, Rituals, Insights<ref>Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, page 107</ref>}}
 
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===European translations===
 
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The first published translation of any portion of the Rigveda in any European language was into Latin, by [[Friedrich August Rosen]] (''Rigvedae specimen'', London 1830). Predating Müller's ''editio princeps'' of the text by 19 years, Rosen was working from manuscripts brought back from India by [[Henry Thomas Colebrooke|Colebrooke]]. [[H. H. Wilson]] was the first to make a complete translation of the Rig Veda into English, published in six volumes during the period 1850–88.<ref>Wilson, H. H. ''{{IAST|Ṛig-Veda-Sanhitā}}: A Collection of Ancient Hindu Hymns''. 6 vols. (London, 1850–88); reprint: Cosmo Publications (1977)</ref> Wilson's version was based on the commentary of {{IAST|Sāyaṇa}}. Müller's Rig Veda Sanhita in 6 volumes Muller, Max, ed. (W. H. Allen and Co., London, 1849) has an English preface<ref>http://dspace.wbpublibnet.gov.in:8080/xmlui/handle/10689/6323?show=full</ref> The birch bark from which Müller produced his translation is held at The Bhandarkar Oriental Research Institute, Pune, India.<ref>http://www.bori.ac.in/manuscript_department.html</ref>
 
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Some notable translations of the Rig Veda include:
 
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{| class="wikitable"
 
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! Title
 
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! Translator
 
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! Year
 
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! Language
 
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! Notes
 
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|-
 
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| Rigvedae specimen
 
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| [[Friedrich August Rosen]]
 
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| 1830
 
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| [[Latin]]
 
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| Partial translation with 121 hymns (London, 1830). Also known as ''Rigveda Sanhita, Liber Primus, Sanskrite Et Latine'' (ISBN 978-1275453234). Based on manuscripts brought back from India by [[Henry Thomas Colebrooke]].
 
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|-
 
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| ''Rig-Veda, oder die heiligen Lieder der Brahmanen''
 
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| [[Max Müller]]
 
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| 1856
 
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| [[German language|German]]
 
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| Partial translation published by [[Friedrich Arnold Brockhaus|F.A. Brockhaus]], Leipzig. In 1873, Müller published an [[editio princeps]] titled ''[https://archive.org/details/hymnsrigvedains00unkngoog The Hymns of the Rig-Veda in the Samhita Text]''.  He also translated a few hymns in English (''[[Nasadiya Sukta]]'').
 
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|-
 
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| ''[https://archive.org/details/rigvedasanhita01wils Ṛig-Veda-Sanhitā: A Collection of Ancient Hindu Hymns]''
 
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| [[H. H. Wilson]]
 
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| 1850-88
 
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| English
 
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| Published as 6 volumes, by N. Trübner & Co., London.
 
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|-
 
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| ''[[wikisource:fr:Rig Véda ou Livre des hymnes|Rig-véda, ou livre des hymnes]]''
 
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| A. Langlois
 
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| 1870
 
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| [[French language|French]]
 
−
| Partial translation. Re-printed in Paris, 1948–51 (ISBN 2-7200-1029-4).
 
−
|-
 
−
| [https://archive.org/details/derrigvedaoderd00ludwgoog Der Rigveda]
 
−
| Alfred Ludwig
 
−
| 1876
 
−
| German
 
−
| Published by Verlag von F. Tempsky, Prague.
 
−
|-
 
−
| ''[https://archive.org/details/rigveda02grasgoog Rig-Veda]''
 
−
| [[Hermann Grassmann]]
 
−
| 1876
 
−
| German
 
−
| Published by F.A. Brockhaus, Leipzig
 
−
|-
 
−
| ''[http://www.aryasamajjamnagar.org/rigvedabook.htm Rigved Bhashyam]''
 
−
| [[Dayananda Saraswati]]
 
−
| 1877-9
 
−
| [[Hindi]]
 
−
| Incomplete translation. Later translated into [http://elibrary.thearyasamaj.org/elib/categories/14/Ved English] by Dharma Deva Vidya Martanda (1974).
 
−
|-
 
−
| ''[[wikisource:The Rig Veda|The Hymns of the Rig Veda]]''
 
−
| [[Ralph T.H. Griffith]]
 
−
| 1889-92
 
−
| English
 
−
| Revised as ''The Rig Veda'' in 1896. Revised by JL Shastri in 1973.
 
−
|-
 
−
| ''[https://archive.org/details/derrigvedainaus00geldgoog Der Rigveda in Auswahl]''
 
−
| [[Karl Friedrich Geldner]]
 
−
| 1907
 
−
| German
 
−
| Published by W. Kohlhammer, Stuttgart. Geldner's 1907 work was a partial translation; he completed a full translation in the 1920s, which was published after his death, in 1951.<ref name="JoelSteph2014"/>{{rp|19–20}} This translation was titled ''[http://www.sanskritweb.net/rigveda/rigveda.pdf Der Rig-Veda: aus dem Sanskrit ins Deutsche Übersetzt]''. Harvard Oriental Studies, vols. 33–37 (Cambridge, Massachusetts: 1951-7). Reprinted by [[Harvard University Press]] (2003) ISBN 0-674-01226-7.
 
−
|-
 
−
| ''[http://oll.libertyfund.org/titles/1780 Hymns from the Rigveda]''
 
−
| [[Arthur Anthony Macdonell|A. A. Macdonell]]
 
−
| 1917
 
−
| English
 
−
| Partial translation (30 hymns). Published by Clarendon Press, Oxford.
 
−
|-
 
−
| Series of articles in Journal of the University of Bombay
 
−
| Hari Damodar Velankar
 
−
| 1940s-1960s
 
−
| English
 
−
| Partial translation (Mandala 2, 5, 7 and 8). Later published as independent volumes.
 
−
|-
 
−
| ''[http://www.aurobindo.ru/workings/sa/11/hymns_to_the_mystic_fire_eng.pdf Rig Veda - Hymns to the Mystic Fire]''
 
−
| [[Sri Aurobindo]]
 
−
| 1946
 
−
| English
 
−
| Partial translation published by NK Gupta, Pondicherry. Later republished several times (ISBN 9780914955221)
 
−
|-
 
−
| ''[https://archive.org/details/RigVedaInHindi Rig Veda]''
 
−
| Ramgovind Trivedi
 
−
| 1954
 
−
| Hindi
 
−
|
 
−
|-
 
−
| ''Études védiques et pāṇinéennes''
 
−
| [[Louis Renou]]
 
−
| 1955-69
 
−
| [[French language|French]]
 
−
| Appears in a series of publications, organized by the deities. Covers most of Rigveda, but leaves out significant hymns, including the ones dedicated to Indra and the Asvins.
 
−
|-
 
−
| ''[http://literature.awgp.org/hindibook/vedPuranDarshan/rigved/ ऋग्वेद संहिता]''
 
−
| [[Shriram Sharma]]
 
−
| 1950s
 
−
| Hindi
 
−
|
 
−
|-
 
−
| ''Hymns from the Rig-Veda''
 
−
| Naoshiro Tsuji
 
−
| 1970
 
−
| [[Japanese language|Japanese]]
 
−
| Partial translation
 
−
|-
 
−
| ''Rigveda: Izbrannye Gimny''
 
−
| [[Tatyana Elizarenkova]]
 
−
| 1972
 
−
| [[Russian language|Russian]]
 
−
| Partial translation, extended to a full translation published during 1989–1999.
 
−
|-
 
−
| ''Rigveda Parichaya''
 
−
| Nag Sharan Singh
 
−
| 1977
 
−
| English / Hindi
 
−
| Extension of Wilson's translation. Republished by Nag, Delhi in 1990 (ISBN 978-8170812173).
 
−
|-
 
−
| ''[http://www.vedicgranth.org/home/the-great-authors/mr-jambunathan/veda Rig Veda]''
 
−
| M. R. Jambunathan
 
−
| 1978-80.
 
−
| [[Tamil language|Tamil]]
 
−
| Two volumes, both released posthumously.
 
−
|-
 
−
| ''[http://forizslaszlo.com/irodalom/ind/irodalom_rigveda_himnuszok_en.html Rigvéda – Teremtéshimnuszok]'' (''Creation Hymns of the Rig-Veda'')
 
−
| Laszlo Forizs ([[:hu:Fórizs László|hu]])
 
−
| 1995
 
−
| [[Hungarian language|Hungarian]]
 
−
| Partial translation published in Budapest (ISBN 963-85349-1-5)
 
−
|-
 
−
| ''The Rig Veda''
 
−
| [[Wendy Doniger|Wendy Doniger O'Flaherty]]
 
−
| 1981
 
−
| English
 
−
| Partial translation (108 hymns), along with critical apparatus. Published by Penguin (ISBN 0-14-044989-2). A bibliography of translations of the Rig Veda appears as an Appendix.
 
−
|-
 
−
| ''Pinnacles of India's Past: Selections from the Rgveda''
 
−
| Walter H. Maurer
 
−
| 1986
 
−
| English
 
−
| Partial translation published by John Benjamins.
 
−
|-
 
−
| ''The Rig Veda''
 
−
| [[Bibek Debroy]], Dipavali Debroy
 
−
| 1992
 
−
| English
 
−
| Partial translation published by B. R. Publishing (ISBN 9780836427783). The work is in verse form, without reference to the original hymns or mandalas. Part of ''Great Epics of India: Veda'' series, also published as ''The Holy Vedas''.
 
−
|-
 
−
| ''The Holy Vedas: A Golden Treasury''
 
−
| Pandit Satyakam Vidyalankar
 
−
| 1983
 
−
| English
 
−
|
 
−
|-
 
−
| ''{{IAST|Ṛgveda Saṃhitā}}''
 
−
| HH Wilson, Ravi Prakash Arya and K. L. Joshi
 
−
| 2001
 
−
| English
 
−
| 4-volume set published by Parimal (ISBN 978-81-7110-138-2). Revised edition of Wilson's translation. Replaces obsolete English forms with more modern equivalents (e.g. "thou" with "you"). Includes the original Sanskrit text in [[Devanagari]] script, along with a cristical apparatus.
 
−
|-
 
−
| ''Ṛgveda for the Layman''
 
−
| Shyam Ghosh
 
−
| 2002
 
−
| English
 
−
| Partial translation (100 hymns). [[Munshiram Manoharlal]], New Delhi.
 
−
|-
 
−
| ''Rig-Veda''
 
−
| [[Michael Witzel]], [[Toshifumi Goto]]
 
−
| 2007
 
−
| German
 
−
| Partial translation (Mandala 1 and 2). The authors are working on a second volume. Published by Verlag der Weltreligionen (ISBN 978-3-458-70001-2).
 
−
|-
 
−
| ''ऋग्वेद''
 
−
| [[Govind Chandra Pande]]
 
−
| 2008
 
−
| Hindi
 
−
| Partial translation (Mandala 3 and 5). Published by Lokbharti, Allahabad
 
−
|-
 
−
| ''The Hymns of Rig Veda''
 
−
| Tulsi Ram
 
−
| 2013
 
−
| English
 
−
| Published by Vijaykumar Govindram Hasanand, Delhi
 
−
|-
 
−
| ''The Rigveda''
 
−
| Stephanie W. Jamison and Joel P. Brereton
 
−
| 2014
 
−
| English
 
−
| 3-volume set published by Oxford University Press (ISBN 978-0-19-937018-4). Funded by the United States' [[National Endowment for the Humanities]] in 2004.<ref>[http://www.neh.gov/news/awards/collaborative2004.html neh.gov], retrieved 22 March 2007.</ref>
 
−
|}
 
  
−
==See also==
+
(2) दार्शनिक सूक्त - Suktas describing the philosophical tattvas, example - Purusha Sukta
−
* [[Keśin]]
 
−
* [[Mayabheda]]
 
  
−
==Notes==
+
(3) लौकिक सूक्त - Suktas describing the worldly affairs, example - Vivaha Sukta
−
{{Reflist|group=note}}
 
  
−
==References==
+
(4) संवाद सूक्त - Suktas where there is a conversation between two beings may or may not have an associated legend, example - Sarama Pani Samvada Sukta
−
{{Reflist|2}}
 
  
−
==Bibliography==
+
(5) आख्यान सूक्त - Suktas which narrate a legend, example - Shyavashva Sukta
−
{{refbegin}}
 
−
;Editions
 
−
* editio princeps: [[Friedrich Max Müller]], ''The Hymns of the Rigveda, with [[Sayana]]'s commentary'', London, 1849–75, 6 vols., 2nd ed. 4 vols., Oxford, 1890–92.
 
−
* [[Theodor Aufrecht]], 2nd ed., Bonn, 1877.
 
−
* {{Cite book | others =Sāyanachārya (commentary) | last=Sontakke | first =N. S. | year =1933 | title ={{IAST|Rgveda-Samhitā: Śrimat-Sāyanāchārya virachita-bhāṣya-sametā}} | edition =First | publisher ={{IAST|Vaidika Samśodhana Maṇḍala}}| editor3-last=Rājvade | editor3-first=V. K. | postscript =<!--None-->}}. The Editorial Board for the First Edition included N. S. Sontakke (Managing Editor), V. K. {{IAST|Rājvade}}, M. M. {{IAST|Vāsudevaśāstri}}, and T. S. {{IAST|Varadarājaśarmā}}.
 
−
* B. van Nooten und G. Holland, ''Rig Veda, a metrically restored text'', Department of Sanskrit and Indian Studies, Harvard University, Harvard University Press, Cambridge, Massachusetts and London, England, 1994.
 
−
* Rgveda-Samhita, Text in Devanagari, English translation Notes and indices by H. H. Wilson, Ed. W.F. Webster, originally in 1888, Published Nag Publishers 1990, 11A/U.A. Jawaharnagar,Delhi-7.
 
  
−
;Commentary
+
Important darshanika suktas found in the Rigveda include<ref name=":6" />
−
* [[Sayana]] (14th century)
 
−
** ed. Müller 1849–75 (German translation);
 
−
** ed. Müller (original commentary of Sāyana in Sanskrit based on 24 manuscripts).
 
−
** ed. Sontakke et al., published by Vaidika Samsodhana Mandala, Pune (2nd ed. 1972) in 5 volumes.
 
−
* Rgveda-Samhitā Srimat-sāyanāchārya virachita-{{IAST|bhāṣya}}-sametā, ed. by Sontakke et al., published by Vaidika Samśodhana Mandala,Pune-9,1972, in 5 volumes (It is original commentary of Sāyana in Sanskrit based on over 60 manuscripts).
 
−
* [[Sri Aurobindo]], ''Hymns to the Mystic Fire'' (Commentary on the Rig Veda), Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-22-5 [http://www.mountainman.com.au/rghmf_00.html]
 
−
* Raimundo Pannikar (1972), ''The Vedic Experience'', University of California Press
 
  
−
;Philology
+
#[[Nasadiya Sukta (नासदीयसूक्तम्)]] - 10.129
−
* Vashishtha Narayan Jha, ''A Linguistic Analysis of the Rgveda-Padapatha'' Sri Satguru Publications, Delhi (1992).
+
# [[Purusha Sukta (पुरुषसूक्तम्)]] - 10.10
−
* Bjorn Merker, [http://www.positiveatheism.org/india/s1990c12.htm Rig Veda Riddles In Nomad Perspective], Mongolian Studies, Journal of the Mongolian Society XI, 1988.
+
# [[Hiranyagarbha Sukta (हिरण्यगर्भसूक्तम्)]] - 1.121
−
* Thomas Oberlies, ''Die Religion des Rgveda'', Wien 1998.
+
# Vak Sukta (वाक् सूक्तम्) - 10.125
−
* {{cite book|first= Hermann|last= Oldenberg|year=1894|title= ''Hymnen des Rigveda. 1. Teil: Metrische und textgeschichtliche Prolegomena.'' Berlin 1888|publisher=(please add), Wiesbaden 1982|ref=harv}}
+
# Asya-vamiya Sukta - 1.164
−
*—''Die Religion des Veda''. Berlin 1894; Stuttgart 1917; Stuttgart 1927; Darmstadt 1977
+
# Shraddha Sukta - 10.151
−
*—''Vedic Hymns'', The [[Sacred Books of the East]] vo, l. 46 ed. [[Friedrich Max Müller]], Oxford 1897
+
Important laukika Suktas found in Rigveda include<ref name=":6" />
−
* Adolf Kaegi, ''The Rigveda: The Oldest Literature of the Indians'' (trans. R. Arrowsmith), Boston, Ginn and Co. (1886), 2004 reprint: ISBN 978-1-4179-8205-9.
+
# Sajnana Sukta - 10.191
−
*{{Cite journal| last = Mallory  | first = J. P. | title = Indo-Iranian Languages in [[Encyclopedia of Indo-European Culture]]  | publisher = Fitzroy Dearborn  | publication-date = 1997  | year=1989| ref = harv |display-authors=etal}}
+
# Danastuti Sukta - 10.107 and 117
 +
# Aksha Sukta - 10.34
 +
# Vivaha Sukta - 10.85
 +
Important Akhyana suktas found in Rigveda include<ref name=":6" />
  
−
;Historical
+
# Vishnu Sukta (Trivikrama) - 1.154
−
* {{Citation | last =Anthony | first =David W. | year =2007 | title =The Horse The Wheel And Language. How Bronze-Age Riders From the Eurasian Steppes Shaped The Modern World | publisher =Princeton University Press}}
+
# Soma Suryaa vivaha Sukta - 10.85
−
* {{citation |last=Avari |first=Burjor |title=India: The Ancient Past|year=2007 |publisher=Routledge|location=London |isbn= 978-0-415-35616-9}}
+
# Shyavashva Sukta - 5.61
−
* {{Cite book|last=Bryant|first=Edwin|author-link=Edwin Bryant (author)|title=The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate|publisher=Oxford University Press|place=Oxford|year=2001|isbn=0-19-513777-9|ref=harv|postscript=<!--None-->}}
+
# Manduka Sukta - 7.103
−
* {{Citation | last =Flood | first =Gavin D. | authorlink = Gavin Flood | year =1996 | title =An Introduction to Hinduism | publisher =Cambridge University Press}}
+
# [[Indra and Vrtrasura (इन्द्रः वृत्रासुरः च)|Indra Vrtra Yuddha]] Sukta - 1.80 and 2.12
−
* Lal, B.B. 2005. The Homeland of the Aryans. Evidence of Rigvedic Flora and Fauna & Archaeology, New Delhi, Aryan Books International.
 
−
* [[Shrikant G. Talageri|Talageri, Shrikant]]: [[The Rigveda: A Historical Analysis]], 2000. ISBN 81-7742-010-0
 
−
* {{Citation|last=Witzel |first=Michael |year=1995 |title=Early Sanskritization: Origin and Development of the Kuru state |journal=EJVS |volume=1 |issue=4 |url=http://www.ejvs.laurasianacademy.com/ejvs0104/ejvs0104article.pdf |deadurl=yes |archiveurl=https://web.archive.org/web/20120220153727/http://www.ejvs.laurasianacademy.com/ejvs0104/ejvs0104article.pdf |archivedate=20 February 2012 }}
 
−
* {{citation |last=Witzel |first=Michael (ed.)| authorlink = Michael Witzel|title=Inside the Texts, Beyond the Texts. New Approaches to the Study of the Vedas |year=1997 |series=Harvard Oriental Series, Opera Minora vol. 2|publisher=Harvard University Press|location = Cambridge}}
 
  
−
{{refend}}
+
Important Samvada suktas found in Rigveda include<ref name=":6" />
  
−
==External links==
+
# [[Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः)]] - 10.95
 +
# [[Yama Yami Samvada (यम यमि सम्वादः)|Yama Yami Samvada]] - 10.10
 +
# [[Sarama Pani Samvada (सरमापणिसंवादः)|Sarama Pani Samvada]] - 10.108
 +
# Vishvamitra Nadi Samvada - 3.33
 +
# Indra Marut Samvada - 1.165
 +
# Agasthya Lopamudra Samvada - 1.179
 +
# Vasishta Sudas Samvada - 7.83
 +
# Indra Indrani Vrshakapi Samvada - 10.86
  
−
{{wikisourcelang|sa|ऋग्वेदः|Original Sanskrit text in Devanagari}}
+
The Akhyana and Samvada suktas in the Rigveda 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 fruit-bearing 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 Atharvaveda.<ref name=":6" />
−
{{wikisourcelang|oldwikisource|Rig Veda (ASCII)|Original Sanskrit text in ASCII transliteration}}
 
−
{{Wikiquote}}
 
  
−
;Text
+
== मंत्रार्थ प्रस्तुति शैली ॥ Presentation style of Mantra meaning ==
−
* [http://www.sacred-texts.com/hin/rvsan/index.htm Devanagari and transliteration] experimental online text at: sacred-texts.com
+
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" /> However, Akhyana style of explaining the purport of the mantras is one way of presenting the meaning of a mantra. Nirukta indicates that there are at least three ways of giving out the meaning of Rigveda mantras as follows<ref>Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa. (Pages 58-59)</ref>
−
* [http://www.detlef108.de/Rigveda.htm ITRANS, Devanagari, transliteration] online text and PDF, several versions prepared by Detlef Eichler
 
−
* [http://www.utexas.edu/cola/centers/lrc/RV/index.html Transliteration, metrically restored] online text, at: Linguistics Research Center, Univ. of Texas
 
−
* [http://keithbriggs.info/documents/rv.pdf Transliteration with tone accents] PDF prepared by Keith Briggs
 
−
* ''[http://www.wilbourhall.org/index.html#veda The Hymns of the Rigveda]'', Editio Princeps by [[Friedrich Max Müller]] (large PDF files of book scans). Two editions: London, 1877 (Samhita and Pada texts) and Oxford, 1890–92, with Sayana's commentary.
 
−
* {{Internet Archive author |sname=Rigveda}}
 
  
−
; Audio
+
# '''आख्यान शैली ॥ Akhyana style of presentation''' - In the reference 10.10 of Nirukta, Yaska explains "ऋषेर्दृष्टार्थस्य प्रीतिर्भवत्याख्यानसंयुक्ता" which means that the rshis who are tattvadrashtas in a few instances express the meaning of their mantras in the Akhyana style. The meaning of the mantra is presented by embedding it in a creative story. While the mantras in the veda contain a part or section of the whole legend, Brahmanas, Brhaddevata or Sarvanukramanika usually contain the complete story. Indra sukta (Rigveda. 2.12) is one such example.
−
* [http://iishdownloads.info/rig-veda/ Audio download (MP3)] by Indian Institute of Scientific Heritage (IISH)
+
# '''ऐतिहासिक शैली ॥ Aitihasika style of presentation''' - Yaska further uses the term "इत्यैतिहासिकाः" at the end his commentary for many mantras. It indicates that the meaning of the mantra is conveyed by the Aitihasika style of writing. For example, तत्को वृत्रः मेघ इति नैरुक्ताः, त्वष्ट्रोऽसुर इत्यैतिहासिकाः etc, meaning "Who is Vrtra, he is Megha as said by Nairuktakaras, he is Tvatshtra (son of Tvashta) an asura as said by the Aitihasikas (one who expound Itihasa)." Here we see that by the aitihasika style of presentation Vrtra is described as an asura and son of Tvashta.
−
* [http://www.gatewayforindia.com/vedas/rigveda.html Audio download (MP3)]. Live recording by Varanasi-based scholars; chanted in North Indian style, i.e. without tones (yeha swara)
+
# '''नैरुक्त शैली ॥ Nairukta style of presentation''' - Here the meaning of the mantras are presented as per the directions of Niruktakaras, where words have to be interpreted grammatically, thus they become derived meanings. So according to Nairuktakaras, Vrtra does not refer to an asura and son of Tvashta but to वृणोतेर्वर्धतेवा where 'one that circles and grows' applies to Megha or clouds. Thus Vrtra also refers to a Cloud. The sense in which the root or dhatus (without the prakrti and pratyaya) are expressed is used to drive the derived meanings. In the same way, Vishvamitra refers to "Sarvamitra". In such style of presentation, no particular person is referred to but the person or things associated to a meaning so derived bear importance.
−
* [http://www.worldcat.org/oclc/18195792 Choral Hymns from the Rig Veda, Op.26], Gustav Holtz, 14 pieces in 4 groups, Piano with Violins, Romantic Movements, [https://urresearch.rochester.edu/institutionalPublicationPublicView.action;jsessionid=5D762A8F787F4E6A6052D24FF5A5460E?institutionalItemVersionId=21426 Vocal Scores], University of Rochester
 
  
−
; Translations
+
Niruktakara, Acharya Yaska alludes to Akhyanasamya (आख्यानसमयः), Aitihasika (ऐतिहासिकाः) and Naidanaa (नैदानाः) styles of presentation of a context. All the three styles only differ slightly. Acharya Vararuchi in his commentary on Nirukta clarifies as follows <ref name=":022322222">Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa. (Pages 257-258)</ref><blockquote>औपचारिको मन्त्रेष्वाख्यानसमय इति नैरुक्तानां सिद्धान्तः ।</blockquote>Meaning: Akhyanas (legends) and Itihasa (accounts of former events) described in the mantras are usually figurative or metaphorical according to Nairukta siddhanta.  
−
* [[wikisource:The Rig Veda|English translation by Ralph T. H. Griffith]] on Wikisource
 
−
* For links to other translations, see [[#Translations|Translations]] section above.
 
  
−
; Other
+
On an in-depth exploration one finds that the description of an event is of three types - extraordinary (असम्भव), probable (सम्भवासम्भव) and possible (सम्भव). In the Vedic literature mostly we find extraordinary (चमत्कारकवाचक) and generic (जातिवाचक) usages for describing events. Here a person, river, city or place in particular (व्यक्तिवाचक) are used metaphorically and are used to convey an underlying natural, social, spiritual, or a philosophical message. However, in the Brahmana and Puranic literature we find descriptions which appear probable and possible, which is very rare in the Vedas. For example, the akhyana of Vishvamitra and Menaka is described in an extraordinary way in the Vedas. Elsewhere we find that Dushyanta and Shakuntala are described as normal human personalities but their progeny, Bharata is associated with Indra; both of them being extraordinary characters. In this state, calling Vishvamitra and Menaka (of the Vedas) as the ancestors of Dushyanta and Bharata (of the Puranas) creates a confusion in the minds of the reader. In the Vedic mantras, one does not find human-like description (मानुषीवर्णन) of Vishvamitra and Menaka, nor does vaidik Bharata (who approaches Indra) appear to have any relation with the laukika Bharata. Many misinterpretations arise as the storyline borrowed from the earlier literature gets digested with their new modifications in modern laukika sahitya. Thus a careful consideration of vaidika akhyanas is required to discern between the historical and poetic parts of the literature.<ref name=":022322222" />
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* [http://portal.unesco.org/ci/en/files/22246/1148911056158_India_Rigveda.doc/58+India+Rigveda.doc Nomination of Rigveda] (.doc format) submitted by India in 2006–2007 for inclusion in the [[Memory of the World Register]].
 
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* [http://rigveda.us/b1/undediphered.pdf A Still Undeciphered Text: How the scientific approach to the Rigveda would open up Indo-European Studies], Karen Thomson  (2009), The Journal of Indo-European Studies, Volume 37, Number 1 & 2, pages 1–47 (a review of various attempts to translate Rigveda and the issues with current translations)
 
  
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{{Rigveda}}
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== Pravachanakaras of Rgveda ==
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{{Hindu deities and texts}}
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One may classify the Samskrit commentators of the Rgveda into the following five main categories : <ref>R. N. Dandekar, ''Commentators of the Rgveda, A Recapitulation.'' </ref>
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{{Hindudharma}}
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* those commentators whose commentaries are now available in full in published form; '''Sayanacharya''' (1316-1388) alone can be cited as an example in this category. His commentary on Rgveda is called Vedarthaprakasa.
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* those commentators who can be reasonably presumed to have written commentaries on the entire Rgveda but only some portions of whose commentaries have become available so far; '''Skandaswamin''' (around 600 AD). He named his commentary as Rgarthaagamasamhrti. '''Venkatamadhava''' (1100 AD) composed Rgarthadipika. According to Venkatamadhava Skandaswamin, Narayana and Udgitha together composed the Rgbhashya respectively, i.e., the first part was by Skandaswamin, the middle part by Narayana and the ending was given by Udgitha.<ref name=":2" />
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* स्कन्दस्वामी नारायण उद्गीथ इति ते क्रमात् । चक्रुः सहैकमृग्भाष्यं पदवाक्यार्थगोचरम् ।।
  
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{{Authority control}}
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* those persons who are known to have written commentaries only on certain specific mantras of the Rgveda; commentators. '''Haradatta''' (9th century A.D.) wrote the commentary called Asvalayana-mantra-patha-bhashya. '''Anandatirtha (Madhavaacharya)''' has written a commentary on Rgveda1.1-40 (except 1.34.7-12). '''Atmananda''' (around 13th Century) has commented on only one sukta namely 1.164. '''Dinakara Bhatta''' in his Rgarthasara has given his commentary on 207 mantras of the Rgveda.
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* those persons who are directly or indirectly referred to in literature as commentators of the Rgveda but no portions of whose commentaries have become available so far; '''Narayana and Udgitha'''
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* the Rgveda-commentators of the modern times.
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Most commentators have interpreted Rgveda mainly in the light of the Vedic rituals.
  
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[[Category:Hindu texts]]
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== References ==
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[[Category:Rigveda| ]]
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<references />
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[[Category:Memory of the World Register]]
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[[Category:Rigveda]]

Latest revision as of 10:59, 1 April 2024

The Rigveda is the oldest of the Vedas. All the other Vedas are based upon it and consist to a large degree of various mantras from it. It consists of about a thousand richas (name of the Rigvedic mantras) of different seers, arranged in suktas having an average of around ten mantras. That the Rig Veda is the oldest book in Sanskrit or any language is widely accepted by the followers of Sanatana Dharma. Its date of composition is not definite and the Vedic time period is a topic of debate among many scholars. As such it is not in the scope of this article.

Primarily the Rigveda is a treasure trove of stuti (a praise, a prayer, invocation) offered to different devatas by various rshis. It consists of respectful thoughts, praises of deeds of various deities in the form of mantras.

परिचयः ॥ Introduction

The Rig Veda is the book of Mantras called Rks or Richa-s. It contains the oldest form of all the Sanskrit mantras. It is built around a science of sound which comprehends the meaning and power of each letter. Most aspects of Vedic science like the practice of yoga, meditation, mantra and Ayurveda can be found in the Rig Veda and still use many terms that come from it.

While originally several different versions or recensions of the Rig Veda were said to exist, only one remains. Its form has been structured in several different ways to guarantee its authenticity and proper preservation through time.

व्युत्पत्तिः ॥ Etymology of Rk

Rigveda is made up of mantras called as Rk (ऋक् also called as ऋचः - Rchas) according to Shabdakalpadhruma.[1]

ऋच्यन्ते स्तूयन्ते देवा अनया । (ऋच् + क्विप् ।) वेदविशेषः । ऋग्वेदः । इत्यमरः ॥

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 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.

तस्माद्याज्ञात् सर्वहुतः ऋचः सामानि जज्ञिरे । छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत । (Purusha Sukta)

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).[2]

ऋचां समूह ऋग्वेदस्तमभ्यस्य प्रयत्नतः। पठितः शाकलेनादौ चतुर्मिस्तदनन्तरम्।। (Rk. Pratisakhya)

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.

ऋचां क्रमविन्यासः ॥ Arrangement of Rks (Mantras)

Main article: Veda Vargeekarana (वेदवर्गीकरणम्)

Several rks make a sukta and several suktas form a Mandala. Sukta is nothing by the utterance of a seer expressing a complete sense. It contains the meaning of the subject in its complete form.

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 Rik-sarvanukramani text.[3]

Each mantra of the Rgveda is associated with a Rshi, a Chandas, and a Devata.

अथ ऋषयः ॥१॥ यस्य वाक्यं स ऋषिः ॥४॥ या तेनोच्यते सा देवता ॥५॥ यदक्षरपरिमाणं तच्छंदः ॥६॥ तिस्त्र एव देवता: क्षित्यंतरिक्षद्युस्थाना, अग्निर्वायुः सूर्य इति ॥८॥ (Rig. Ved. Katy. Sarv. 2.3)[4]

Mantras were revealed by mantra-drstha rshis. The subject matter of a mantra is the devata. The number of aksharas (syllables) in a mantra is given by the chandas. It has a definite number of syllables. There are three types of devatas belonging to kshiti (earth), antariksha, and dyu places of Agni, Vayu and Surya respectively. The list of rshis who revealed the mantras are given below in the Mandala krama table. Apart from them twenty-four mantra-drashta rshikas are also mentioned in the Rgveda.

गोधा धोषा विश्ववाराऽपालोपनिषन्निषत् ॥ ब्रह्मजाया जुहूर्नामागस्त्यस्य स्वसादितिः ॥ इद्राणी चंद्रमाता च सरमा रोमशोर्वशी ॥ लोपामुद्रा च नद्यश्च यमी नारी च शश्वती। श्रीर्लाक्षा सार्पराज्ञी वाक् श्रद्धा मेधा च दक्षिणा ॥ रात्री सूर्या च सावित्री ब्रह्मवादिभ्य ईरिताः॥ (Rig. Ved. Shau. Anuk)[5]

Godha (गोधा), Ghosha (धोषा), Vishvavaara (विश्ववारा), Apaala (अपाला), Juhu (जुहू), Agastyasvasaa (अगस्त्यस्वसा), Aditi (अदिति), Indrani (इद्राणी), Sarama (सरमा), Romashaa (रोमशा), Urvashi (ऊर्वशी), Lopamudra (लोपामुद्रा), Nadi (नदी), Yami (यमी), Shashvati (शश्वती), Saarparaajni (सार्पराज्ञी), Vaak (वाक्), Shraddha (श्रद्धा), Dakshina (दक्षिणा), Savitri (सावित्री) are the brahmavadinis who contributed towards the mantras of the Rigveda.

छन्दस् ॥ Chandas

Main article: Vaidika Chandas (वैदिक छन्दस्)

As mentioned in the previous sections, Rks are those mantras which are set in a shloka format (Padyatmaka) having a definite number of syllables in each pada of the mantra. Thus, they are said to be bound by the rules of Chandas. In the Rgveda although 20 different metres have been used, seven of them were used extensively. They are Gayatri (24 aksharas) Ushnik (28 aksharas) Anushtup (32 aksharas) Brhati (36 aksharas) Pankti (40 aksharas) Trishtup (44 aksharas) and Jagati (48 aksharas).

Of these kinds of chandas, four of them have been used in a large number of mantras. They are Gayatri, Anushtup, Trishtup and Jagati used in about 80% of the mantras. The other metres apart from these seven, include Atijagati (52 aksharas), Shakvari (56 aksharas) etc.

देवता ॥ Deity

Main article: Rigveda Devatas (ऋग्वेदे देवताविचारः)

According to Riksarvanukramani, a devata is defined as 'या स्तूयते सा देवता, येन स्तूयते स ऋषिः।' It means one who performs a stuti is a Rshi and to whom it is intended is a devata.[6]

In Siddhanta koumudi, term 'devata' is described as having two characteristics. In the explanation for the sutra साऽस्य देवता' (Sidd. Koum. 4.2.24) we find the following

  1. त्यज्यमानद्रव्ये उद्देश्यविशेषो देवता। which means to whom the ajya and havishya dravya are offered, they are devatas. This definition is as per Shrauta sutras. This is applicable in yajnas only.
  2. 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.[6]

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 [6]

यत्काम ऋषिर्यस्यां देवतायामार्थपत्यमिच्छन् स्तुतिं प्रयुङ्क्ते तदैवतः स मन्त्रो भवति' (निरुक्त ७।१।१)।

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

अभीष्टसिद्धिहेतुदिव्यशक्तिसम्पन्नत्वे सति मन्त्रस्तुत्यत्वम्।

There is ample discussion about the number of deities given in Rigveda.

मण्डलक्रमः ॥ Mandala krama

The Rgveda samhita has 10552 mantras, grouped into 1017 suktas collected in ten mandalas of unequal length given by various rshis.[3] In the Mandala krama it is arranged into 10 mandalas, 1017 suktas and 10552[3] or 10580 (as given in Shaunaka's Anuvakaanukramani) mantras, and 153826 words[5].

ऋचां दश सहस्राणि ऋचां पञ्च शतानि च । ऋचामशीतिः पादश्च पारणं संप्रकीर्तितम् ॥ (अनुवाकानुक्रमणी, 43)

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.[7][8]

Mandalas Number of Suktas Number of Mantras Mantra Drashtas
Mandala 1 191 2006 शतर्चिनः (Shatarchina), Madhucchanda, Medhatithi, Deerghatama, Agastya, Gautama, Parashara etc
Mandala 2 43 429 गृत्समदः एवं उनके वंशज (Grtsamada and his lineage)
Mandala 3 62 627 विश्वामित्रः एवं उनके वंशज (Vishvamitra and his lineage)
Mandala 4 58 589 वामदेवः एवं उनके वंशज (Vamadeva and his lineage)
Mandala 5 87 727 अत्रिः एवं उनके वंशज (Atri and his lineage)
Mandala 6 75 765 भरद्वाजः एवं उनके वंशज (Bharadvaja and his lineage)
Mandala 7 108 841 वसिष्ठः एवं उनके वंशज (Vasishta and his lineage)
Mandala 8 92 1636 कण्व अङ्गिरसः एवं उनके वंशज (Kanva Angirasa and his lineage)
Mandala 9 114 1108 ऋषिगण, विषय-पवमान सोम (Various rshis, topic - Pavamana Soma)
Mandala 10 191 1754 त्रित, विमद, इन्द्र, श्रद्धा कामायनी, इन्द्राणी, शची, उर्वशी आदि। (Trita, Vimada, Indra, Shraddha Kamayani, Indrani, Shachi, Urvashi etc)
Total 1017 10472
Valakhilya Suktas (Mandala 8) 11 80
Total 1028 10552

Some important points about the arrangement of the mantras are as follows.[8]

  • 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.
  • पवमानमण्डल - Ninth mandala is made up of suktas addressed to Soma Pavamana; its mantra drsthas belong to rshis of different families. In this mandala the rshis belonging to the Vamsha-mandala have also contributed suktas.
  • 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.

There are some criteria on which the arrangement of mantras is based on. They are as follows.[8]

  1. 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.
  2. The mantras revealed by one rshi are placed in one place to a great extent.
  3. Arrangement is organized such that there is unity of the subject matter.
  4. The subject matter about Soma (Pavamana Soma) is large hence the mantras and suktas have been compiled together even if compiled by different rshis.
  5. In arranging the suktas, the following order has been followed - Agni, Indra, Vishvedevas, Maruts, Ashvini devatas, Mitravaruna etc.
  6. The order of Chandas appears to be as follows - Gayatri, Trishtup, Jagati, Anushtup, and Pankti. These chandas have been used in the Rigveda.
  7. 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).
  8. Mandala 1 has the following rshis or their family members -
    1. Suktas 1 - 11: Madhu-chandas
    2. Suktas 12 - 23: Medhatithi-kanva
    3. Suktas 31 to 35: Hiranyasthupa Angirasa
    4. Suktas 36 - 50: Kanva or his family members
    5. Suktas 51 - 57: Savya Angirasa
    6. Suktas 58 - 64 and 74 - 93: Gautama or his family members
    7. Suktas 94 - 114: Kutsa Angirasa
    8. Suktas 116 - 126 and 140 - 164: Deerghatamas and his family members
    9. Suktas 165 - 191: Agasthya
  9. The suktas having less number of mantras have been placed at the end of the text. Hence in Mandala ten we find many rshis. Interspersed we find many suktas given by Rshikas (Brahmavadinis)[8]

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

In the Ashtaka krama, eight ashtakas, each ashtaka has 8 adhyayas thus a total of 64 adhyayas, 2006 vargas are present. Here vargas are the collection of mantras compiled in this arrangement to facilitate convenience while studying. The number of mantras in a varga are not definite, but containing at least 5 mantras in a varga. In the end of the Samhita, we find the Rk Parishista in which 36 suktas are collected.[3] Given below are the number of vargas and mantras according to the Ashtaka krama.[7]

Ashtakas Number of Suktas Number of Vargas Mantra
Ashtaka 1 121 265 1370
Ashtaka 2 119 221 1147
Ashtaka 3 122 225 1209
Ashtaka 4 140 250 1289
Ashtaka 5 129 238 1263
Ashtaka 6 124 313 1650
Ashtaka 7 116 248 1263
Ashtaka 8 146 246 1281
Total 1017 2006 10472
Valakhilya 11 18 80
Total 1028 2024 10552

Rgveda Samhitas

Charanavyuha of Saunaka enumerates five principle shakas of the Rigveda, namely, Shakala, Baskala (Vaskala), Ashvalayana, Shankhayana and Mandukeya. Each of which had a sutra of its own. The extant and available samhita of Rgveda belongs to the Shakala shaka. It is the only available samhita of Rgveda. It is popular from ancient times which preserved the best tradition of this veda. Bashkala, Ashvalayana, Shankhyayana, Mandukayana, shaka samhitas are not available in present times. Rigveda is also called Bahvrcha, for many rks are incorporated in it.

शाकल संहिता Shakala Samhita

Shakalya (शाकल्यः)

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

शाकल्यः प्रथमस्तेषां तस्मादन्यो रथीतरः ।। बाष्कलिश्च भरद्वाज इति शाखाप्रवर्त्तकाः ।। ३४.३२ ।। देवमित्रस्तु शाकल्यो ज्ञानाहंकारगर्वितः ।। जनकस्य स यज्ञे वै विनाशामगमद्द्विजाः ।। ३४.३३ ।। (Brahmanda. Pura. Purv. 2.34.32-33)[9]

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.[10]

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, and socio-economic conditions of people, the society, marriage, lifestyle, occupations, construction of villages and cities, rulers of countries and wars, dialogue suktas such as that of Sarama and Pani, and the darshanika suktas to name a few.[3]

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 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 geographic aspects given in the Rigveda.[11]

Thus we find interesting discussions about the astronomical, geographical, and geological aspects of importance along with description of nature, socio-economic aspects and darshanik aspects that are valid in the present day society.

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.[2]

Geological aspects

According to Dr. Kapil Dev Dwivedi[12] 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.

स तु वस्राण्यध पेशनानि वसानो अग्निर्नाभा पृथिव्याः ॥ (Rg. Veda. 10.1.6)

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.

यो अग्निः सप्तमानुषाः श्रितो विश्वेषु सिन्धुषु ॥ (Rg. Veda. 8.39.8)

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.

रियं त इन्द्र पृथिवी बिभर्ति ॥ (Rg. Veda. 3.55.22) पुरू वसूनि पृथिवी बिभर्ति ॥ (Rg. Veda. 3.51.5)

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 interaction with nature resulted in appreciation and prayer but, indeed, after a good deal of observation. Attributes assigned to deities fit in their natural forms and activities, as Soma is green, fire is bright, air is fast moving and sun is dispenser of darkness. The characteristics of these forces described in the mantras prove that Vedic seers were masters of natural science. All powers, aspects or activities of nature are generally regarded as deities because they are helpful, beneficial and essential for our life. Rivers, mountains, earth, air, water, plants, trees, forest, fire, rain, cloud, Sun, Moon etc, all are deities in Vedic mythology. In Rigveda the names of major deities are, such as Agni, Indra, Vayu, Earth, Soma, Varuna, Vishnu, Aditya, Usha, Aditi, Parjanya, etc. They are indeed the natural instruments of wealth - the inner earth crust, Surya and the other grahas, medicinal plants, oceans and rivers, water bodies such as waterfalls and forests.

इन्द्राय द्याव ओषधीरुतापो रियं रक्षन्ति जीरयो वनानि ॥ (Rig. Veda. 3.51.5)

Darshanika Tattva

In the 10th mandala of Rigveda 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. 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 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.[3]

अयँ लोक ऋग्वेदः। (Shad. Brah. 1.5)[13]

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).[8] Manusmrti reinforces this point as mentioned below.

अग्निवायुरविभ्यस्तु त्र्यं ब्रह्म सनातनम। दुदोह यज्ञसिध्यर्थमृग्यजुः सामलक्षणम्॥ (Manu. Smrt. 1.13)[14]

Meaning: From Agni, Vayu and Surya, was milked the eternal Rigveda, Yajurveda and Samaveda respectively for the performance of yajnas. 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.

ब्रह्म वा ऋक् । अमृतं वा ऋक् । (Kous. Brah. 7.10) प्राणो वा ऋक्। (Jaim. Brah. 1.112)

Above such references in various brahmanas portray the darshanik aspects (philosophical) of Rigveda. We find information about Brahman, 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.[8]

Important Suktas of Different Kinds

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).[8] The suktas are placed under the following heads.

(1) देवस्तुतिपरकसूक्त - Suktas primarily in praise and worship of devatas, example - Agni Sukta

(2) दार्शनिक सूक्त - Suktas describing the philosophical tattvas, example - Purusha Sukta

(3) लौकिक सूक्त - Suktas describing the worldly affairs, example - Vivaha Sukta

(4) संवाद सूक्त - Suktas where there is a conversation between two beings may or may not have an associated legend, example - Sarama Pani Samvada Sukta

(5) आख्यान सूक्त - Suktas which narrate a legend, example - Shyavashva Sukta

Important darshanika suktas found in the Rigveda include[8]

  1. Nasadiya Sukta (नासदीयसूक्तम्) - 10.129
  2. Purusha Sukta (पुरुषसूक्तम्) - 10.10
  3. Hiranyagarbha Sukta (हिरण्यगर्भसूक्तम्) - 1.121
  4. Vak Sukta (वाक् सूक्तम्) - 10.125
  5. Asya-vamiya Sukta - 1.164
  6. Shraddha Sukta - 10.151

Important laukika Suktas found in Rigveda include[8]

  1. Sajnana Sukta - 10.191
  2. Danastuti Sukta - 10.107 and 117
  3. Aksha Sukta - 10.34
  4. Vivaha Sukta - 10.85

Important Akhyana suktas found in Rigveda include[8]

  1. Vishnu Sukta (Trivikrama) - 1.154
  2. Soma Suryaa vivaha Sukta - 10.85
  3. Shyavashva Sukta - 5.61
  4. Manduka Sukta - 7.103
  5. Indra Vrtra Yuddha Sukta - 1.80 and 2.12

Important Samvada suktas found in Rigveda include[8]

  1. Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः) - 10.95
  2. Yama Yami Samvada - 10.10
  3. Sarama Pani Samvada - 10.108
  4. Vishvamitra Nadi Samvada - 3.33
  5. Indra Marut Samvada - 1.165
  6. Agasthya Lopamudra Samvada - 1.179
  7. Vasishta Sudas Samvada - 7.83
  8. Indra Indrani Vrshakapi Samvada - 10.86

The Akhyana and Samvada suktas in the Rigveda 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 fruit-bearing 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 Atharvaveda.[8]

मंत्रार्थ प्रस्तुति शैली ॥ Presentation style of Mantra meaning

There are many akhyanas or anecdotes in Rgveda. A few are famous and are found in Brahmana and other texts such as Brhaddevata.[3][8] However, Akhyana style of explaining the purport of the mantras is one way of presenting the meaning of a mantra. Nirukta indicates that there are at least three ways of giving out the meaning of Rigveda mantras as follows[15]

  1. आख्यान शैली ॥ Akhyana style of presentation - In the reference 10.10 of Nirukta, Yaska explains "ऋषेर्दृष्टार्थस्य प्रीतिर्भवत्याख्यानसंयुक्ता" which means that the rshis who are tattvadrashtas in a few instances express the meaning of their mantras in the Akhyana style. The meaning of the mantra is presented by embedding it in a creative story. While the mantras in the veda contain a part or section of the whole legend, Brahmanas, Brhaddevata or Sarvanukramanika usually contain the complete story. Indra sukta (Rigveda. 2.12) is one such example.
  2. ऐतिहासिक शैली ॥ Aitihasika style of presentation - Yaska further uses the term "इत्यैतिहासिकाः" at the end his commentary for many mantras. It indicates that the meaning of the mantra is conveyed by the Aitihasika style of writing. For example, तत्को वृत्रः मेघ इति नैरुक्ताः, त्वष्ट्रोऽसुर इत्यैतिहासिकाः etc, meaning "Who is Vrtra, he is Megha as said by Nairuktakaras, he is Tvatshtra (son of Tvashta) an asura as said by the Aitihasikas (one who expound Itihasa)." Here we see that by the aitihasika style of presentation Vrtra is described as an asura and son of Tvashta.
  3. नैरुक्त शैली ॥ Nairukta style of presentation - Here the meaning of the mantras are presented as per the directions of Niruktakaras, where words have to be interpreted grammatically, thus they become derived meanings. So according to Nairuktakaras, Vrtra does not refer to an asura and son of Tvashta but to वृणोतेर्वर्धतेवा where 'one that circles and grows' applies to Megha or clouds. Thus Vrtra also refers to a Cloud. The sense in which the root or dhatus (without the prakrti and pratyaya) are expressed is used to drive the derived meanings. In the same way, Vishvamitra refers to "Sarvamitra". In such style of presentation, no particular person is referred to but the person or things associated to a meaning so derived bear importance.

Niruktakara, Acharya Yaska alludes to Akhyanasamya (आख्यानसमयः), Aitihasika (ऐतिहासिकाः) and Naidanaa (नैदानाः) styles of presentation of a context. All the three styles only differ slightly. Acharya Vararuchi in his commentary on Nirukta clarifies as follows [16]

औपचारिको मन्त्रेष्वाख्यानसमय इति नैरुक्तानां सिद्धान्तः ।

Meaning: Akhyanas (legends) and Itihasa (accounts of former events) described in the mantras are usually figurative or metaphorical according to Nairukta siddhanta.

On an in-depth exploration one finds that the description of an event is of three types - extraordinary (असम्भव), probable (सम्भवासम्भव) and possible (सम्भव). In the Vedic literature mostly we find extraordinary (चमत्कारकवाचक) and generic (जातिवाचक) usages for describing events. Here a person, river, city or place in particular (व्यक्तिवाचक) are used metaphorically and are used to convey an underlying natural, social, spiritual, or a philosophical message. However, in the Brahmana and Puranic literature we find descriptions which appear probable and possible, which is very rare in the Vedas. For example, the akhyana of Vishvamitra and Menaka is described in an extraordinary way in the Vedas. Elsewhere we find that Dushyanta and Shakuntala are described as normal human personalities but their progeny, Bharata is associated with Indra; both of them being extraordinary characters. In this state, calling Vishvamitra and Menaka (of the Vedas) as the ancestors of Dushyanta and Bharata (of the Puranas) creates a confusion in the minds of the reader. In the Vedic mantras, one does not find human-like description (मानुषीवर्णन) of Vishvamitra and Menaka, nor does vaidik Bharata (who approaches Indra) appear to have any relation with the laukika Bharata. Many misinterpretations arise as the storyline borrowed from the earlier literature gets digested with their new modifications in modern laukika sahitya. Thus a careful consideration of vaidika akhyanas is required to discern between the historical and poetic parts of the literature.[16]

Pravachanakaras of Rgveda

One may classify the Samskrit commentators of the Rgveda into the following five main categories : [17]

  • those commentators whose commentaries are now available in full in published form; Sayanacharya (1316-1388) alone can be cited as an example in this category. His commentary on Rgveda is called Vedarthaprakasa.
  • those commentators who can be reasonably presumed to have written commentaries on the entire Rgveda but only some portions of whose commentaries have become available so far; Skandaswamin (around 600 AD). He named his commentary as Rgarthaagamasamhrti. Venkatamadhava (1100 AD) composed Rgarthadipika. According to Venkatamadhava Skandaswamin, Narayana and Udgitha together composed the Rgbhashya respectively, i.e., the first part was by Skandaswamin, the middle part by Narayana and the ending was given by Udgitha.[3]
  • स्कन्दस्वामी नारायण उद्गीथ इति ते क्रमात् । चक्रुः सहैकमृग्भाष्यं पदवाक्यार्थगोचरम् ।।
  • those persons who are known to have written commentaries only on certain specific mantras of the Rgveda; commentators. Haradatta (9th century A.D.) wrote the commentary called Asvalayana-mantra-patha-bhashya. Anandatirtha (Madhavaacharya) has written a commentary on Rgveda1.1-40 (except 1.34.7-12). Atmananda (around 13th Century) has commented on only one sukta namely 1.164. Dinakara Bhatta in his Rgarthasara has given his commentary on 207 mantras of the Rgveda.
  • those persons who are directly or indirectly referred to in literature as commentators of the Rgveda but no portions of whose commentaries have become available so far; Narayana and Udgitha
  • the Rgveda-commentators of the modern times.

Most commentators have interpreted Rgveda mainly in the light of the Vedic rituals.

References

  1. ↑ Shabdakapadhruma (See under Rik)
  2. ↑ 2.0 2.1 Pt. Upadhyaya, Baldev. (2012 Second Edition) Samskrit Vangmay ke Brihad Itihas, Vol 1, Veda. Lucknow: Uttar Pradesh Sanskrit Sansthan. (Pages 94 to 127)
  3. ↑ 3.0 3.1 3.2 3.3 3.4 3.5 3.6 3.7 Upadhyaya, Baldev (1958) Vaidik Sahitya
  4. ↑ Rgveda Samhita, Katyayana Sarvanukramanika (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 809)
  5. ↑ 5.0 5.1 Rgveda Samhita, Shaunaka Anukramanika (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 828)
  6. ↑ 6.0 6.1 6.2 Vedom mein devata tattva. Ved-katha Kalyan Ank, Gorakhpur: Gita Press (Pages 317-323)
  7. ↑ 7.0 7.1 Rgveda Samhita (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 767)
  8. ↑ 8.00 8.01 8.02 8.03 8.04 8.05 8.06 8.07 8.08 8.09 8.10 8.11 8.12 Dvivedi, Kapil Dev. (2000) Vaidika Sahitya evam Samskrti (Vedic Literature and Culture). Varanasi: Vishvavidyalaya Prakashan. (Pages 44-61)
  9. ↑ Brahmanda Purana (Purvabhaga, Pada 2, Adhyaya 34)
  10. ↑ Pt. Baldev Upadhyaya (1958) Vaidik Sahitya for M.A. Students. Kashi: Sharada Mandir. (Pages 41-42)
  11. ↑ Das, A. C. (1920) Rgvedic India, Cultural History of India as depicted in the Rgveda. New Delhi: Cosmo Publications (Page 10 - )
  12. ↑ Dwivedi, Kapil Dev. (2004 Second Edition) Vedon mein Vijnana (Positive Sciences in the Vedas). Jnanpur (Bhadohi): Vishvabharati Anusandhan Parishad. (Pages 283-294)
  13. ↑ Shadvimsha Brahmana (Adhyaya 1)
  14. ↑ Manu Smriti (Adhyaya 1)
  15. ↑ Shastri, Jwalanth Kumar. (2009) Ved aur vedarth Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa. (Pages 58-59)
  16. ↑ 16.0 16.1 Shastri, Jwalanth Kumar. (2009) Ved aur vedarth Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa. (Pages 257-258)
  17. ↑ R. N. Dandekar, Commentators of the Rgveda, A Recapitulation.
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