Rigveda (ऋग्वेदः)

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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 thousand richas of different seers, each sukta averaging 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 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.

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).

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)

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.

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)

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)

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.

Chandas

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.

मण्डलक्रमः ॥ Mandala krama

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

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.

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

• 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.

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. Given below are the number of vargas and mantras according to the Ashtaka krama.

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)

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.

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.

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

Thus, we have many topics discussed in the Rgveda, however, some are debated in the recent centuries. One such topic is the geographical point concerning Bharatavarsha that is surrounded by four oceans or very large water bodies. The other being the river Sarasvati. The presence of four seas has been clearly mentioned only in the Bharatiya vaidika sahitya and rarely discussed in other ancient world literatures. Many scholars, both western and the traditional scholars have given their perspectives interpreting those Rgvedic mantras relating them to the "Aryan settlements" along the banks of the rivers in the northwestern region of India. With the myth of the Aryan Invasion debunked, we see much research evolving lately regarding the geographic aspects given in the Rgveda.

चतुःसमुद्राः ॥ Four seas

It is known that the present peninsular Indian subcontinent is surrounded by three seas (Bay of Bengal, Indian Ocean and the Arabian sea in the present terms). In many mantras of Rgveda there is a mention about "two seas (उभी समुद्रौ)" namely the 'पूर्व (purva)' which refers to the Bay of Bengal and 'पर (para)' samudra refers to Arabian sea (Rigveda 10.136.5). It is important to note that Rgvedic texts mention about the presence of a fourth sea in the northern region of India below the Himalayas.

रायः समुद्राँश्चतुरोऽस्मभ्यं सोम विश्वत: । आ पवस्व सहस्रिण: ॥६॥ (Rg. Veda 9.33.6)

स्वायुधं स्ववसं सुनीथं । चतुःसमुद्रं धरुणं रयीणाम् ॥ (Rg. Veda. 10.47.2)

वात॒स्याश्वो॑ वा॒योः सखाथो॑ दे॒वेषि॑तो॒ मुनि॑: । उ॒भौ स॑मु॒द्रावा क्षे॑ति॒ यश्च॒ पूर्व॑ उ॒ताप॑रः ॥५॥ (Rg. Veda. 10.136.5)

The Muni referred to here is identified with Keshi or Sun whose rays are like the golden hairs of an ascetic. The Sun is also compared to a horse in the Rgveda. Keshi or Sun dwells both in the Eastern and Western seas, because he is seen to rise from the Eastern sea and sink down into the Western sea. Now this Eastern sea could be none other than the sea that washed the eastern shores of Sapta Sindhu. It is over this sea that the Ashvini devatas preceded and heralded the Dawn. Further it was from the depth of these waters that the Sun was seen, from the shores of Sapta Sindhu, to emerge and ascend the sky (Rg. Veda. 3.55.1). Of these four seas, the Rgveda mentions about two, the 'पूर्व (purva)' and 'अपर (apara)' samudras. The Purva (or अवर-Avara) samudra also called as Arvavat (अर्वावत्) is where the sunrises and the Apara (or पर - Para) samudra also called as Paraavat (परावत्) is where the sun sets. The Arabian sea is the Paraavat sea where the Sindhu and its tributaries drain into. It however, ran up the present lower valley of the Indus along the foot of the Western Range, and covered a large portion of the present province of Sindh. However, scholars opine that the Purva (Apara or Arvaavat) sea is not the same as the Bay of Bengal as this bay is very far from where the Saptasindhu rivers were flowing. It has been proposed that land areas that are now known to be Uttar Pradesh, Bihar, i.e., the gangetic plains were we find the rivers Ganga and Yamuna, were once areas of a sea (in the Pleistocene era) which got filled with the sands brought down by the rivers and became plains. The third sea, is discussed separately under the Sarasvati river given under the heading Rivers in Rigveda. Ancient Indians were explorers; thus shipping, marine travels, and trade-routes were well established. Many mantras are mentioned as reference for the Rgvedic merchants who navigated the four seas in quest of wealth. Geological evidence goes on to show that there were actually three seas on the three sides of Sapta Sindhu, i.e., the Eastern, the Western and the Southern and the fourth sea logically must have been somewhere on the north beyond the Himalayas. There is a mention that a deep trough (sea) did exist at the foot of the Himalayan range in ancient geological times as per Mr. Wadia (in his Geology of India book). This trough or sea lasted through long ages during which it was gradually filled up with alluvium into which were embedded the remains of a rich varied fauna "of herbivores, carnivores, rodents and of primates, the highest order of the mammals," brought down by the rivers and streams.

ये अ॑स्या आ॒चर॑णेषु दध्रि॒रे स॑मु॒द्रे न श्र॑व॒स्यव॑: ॥३॥ (Rg. Veda. 1.48.3)

According to Dr. A. C. Das, geological evidence proves that such a sea did actually exist in ancient times, stretching from below the highlands of modern Turkestan towards Siberia on one side, and from the confines of Mongolia to the Black Sea, on the other, covering an immense area. This sea disappeared in comparatively recent geological times, leaving the Black Sea, the Sea of Aral, Lake Balkash, and an extensive depression low, dry and converted into steppes, as its remnants. The Black Sea was not at that time connected with the Mediterranean, and its western shores formed the Isthmus of Bosphorus linking Europe with Asia. On the confines of East Turkestan also there was in ancient times another immense Asiatic Mediterranean Sea, of which Lake Lobnor is the remnant. These stern geological facts are corroborated in Rgvedic mantras. We can see the effects of climate change reflected in the mantras and the disappearance of one of the four seas around the Sapta Sindhu, and the upheaval of a vast tract of arid desert in the South. Dr. Das's discussion about various geological evidences

"clearly proved the existence of the four seas mentioned in the Rgveda, round about the region, inhabited by the ancient Aryans, which included Sapta-sindhu on the south, Bactriana and Eastern Turkestan on the north, Gandhara on the west and the upper valleys of the Ganga and Yamuna on the east. The age of the Rgveda, therefore, must be as old as the existence of these four seas in ancient times."

It is time we delve deeper into the geological testimony which supports the vast antiquity of Rgveda stretching back to times immemorial.

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.

Geology

According to Dr. Kapil Dev Dwivedi 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. Rgveda 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)

Geographical Aspects in Rgveda

The Rgveda is treated as the storehouse of recorded valuable geographical information. It contains references to places, rivers, mountains, forests and oceans. To put it in a nutshell, more or less pertains to the area in the northern belt from Uttar Pradesh and Bihar in the east to Afghanistan in the west, the easternmost river mentioned in the text being the Ganga, and the westernmost being the western tributaries of the Indus rivers.

Mountains

Mountains are referred to using the terms, parvata, giri (Rg. Veda. 1.37.7) and adri (Rg. Veda. 8.88.3). Just as the oceans, mountains are also alluded to as treasure houses (Rg.Veda 10.69.6). Rgvedic mantras give us a detailed account of how the earth was once full of mountains that could "move" around and how Indra made them firm and immovable (2.12.1). Kanva samhita and Maitrayani samhita both support the puranic version that in the very remote past mountains had 'wings' and they could travel to any place they chose. Indra cut those wings off and protected the people on earth from loss of life and property. The factual basis is debated yet the legend has a significant place in many texts.

In these texts there is a mention about 'Himavanta' (Himalayas) as the prominent mountain range of the region, however, their dimensions are not given.

• Described by the words "brhad parvat (बृहत् पर्वत्)", i.e., the huge mountain, the nature of the Himalayas is indicated; it is where Indra took on Sambara, the son of Kulitara (Rg.Veda. 4.30.14).

Rgveda (10.34.1) refers to a specific mountain peak called Moojavat on which grows the Somalata. In the Nirukta, it has been referred to as a mountain, while its location is known from the Atharva samhita. Atharva samhita (5.22) mentions that Moojavat is a mountain located in the far North-western region of Gandhaar or Balhik country. This mountain is verily the native habitat of Somalata hence it is called Moujavat, from where it was brought for use in yajnas. सोम॑स्येव मौजव॒तस्य॑ भ॒क्षो..... (Rg. Veda. 10.34.1). As the people of those times moved to and settled in the eastern plains, bringing soma became difficult and commercial trade began. Mountains in Rigveda (ऋग्वेदे पर्वतानां विवेचनम्) throw light on various aspects of geography.

In the Taittriya Aranyaka (1.31) we find a mention of Krauncha, Mainaka, and Sudarshana parvatas. In the same Aranyaka (1.7) there is a clear mention of Mahameru. That these mountains are also rich in treasures (minerals and natural ores) is clearly mentioned in the Rigveda

वसुमन्तं वि पर्रवतम् ॥ (Rg. Veda. 2.24.2)

Oceans and Rivers

Rgveda offers good information about oceans and seas. People were well aware about the vast waterbodies and trade via the seas was prevalent. The terms Samudra and Arnava (अर्णव) have been used for ocean or a sea. We also find references to sea travel using boats or ships (Rgveda 1.25.7) for whom the direction is given by Varuna (by his winds). Some important findings include the following

• Thar Desert was once a sea (Rgveda 7.95.2): In the present day Rajasthan where a desert stands now, the ancient texts have indicated the presence of a sea in the same area.
• It is in these seas that treasure is said to be available, namely gems and precious stones (Rgveda 1.47.6, 7.6.7, 9.92.44 etc).
• People had knowledge about the origin of pearls (मुक्ताः) the semi-precious stone, from the seas (Rg.Veda. 1.47.6)

• That the huge waves in the seas are caused by the air circulation was mentioned in Rgveda (1.19.7 and 8, 1.119.4 etc). Other mantras describe that a hurricane can destroy the ships in the sea.
• Presence of natural Gases in oceans is discussed in Rigveda (Rgveda 8.102.4) It is termed as पुरीष्य अग्निः। This is so called because it has the ability to light up and spreads across in various places of the ocean bed.
• Medicinal substances and food items from the oceans, rivers and mountains is well explained in this Veda (Rg. Veda. 8.20.25).
• There are at least nineteen rivers mentioned in the Rg veda, with the Sarasvati and Indus rivers (along with it's tributaries) gaining a lot of attention. Rivers in Rigveda (ऋग्वेदे नदीनां विवेचनम्) drew a great attention in the past few centuries with the Sarasvati (सरस्वती), though long lost, has occupied the media but generally for the wrong reasons. Dr. Michel Danino meticulously summed up the issues and debates associated with Sarasvati backed with the latest research and archeological evidences.

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 ॥ (Rg. Veda. 3.51.5)

Darshanika Tattva

In the 10th mandala of Rgveda we find many suktas portraying darshanika aspects of Indian tattvajnana. In fact they are seen as the precursor to the siddhantas laid out in the Shad Darshanas. 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.

अयँ लोक ऋग्वेदः। (Shad. Brah. 1.5)

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). Manusmrti reinforces that

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

From Agni, Vayu and Surya, was milked the eternal Rigveda, Yajurveda and Samaveda respectively for the performance of yajnas. Rgveda involves the Vaktattva or speech aspects (including knowledge and contemplation), Yajurveda involves Manastattva or psychological aspects (personality, action, nature), and Samaveda includes Pranatattava or energy balance aspects (strength, cooperation). A coordination of the three tattavatas leads a person to attain Brahman.

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 Rgveda. 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.

Apart from the darshanik aspects, we find many Socio-economic Aspects of Rg Veda (ऋग्वेदे सामाजिक-आर्थिक-विषयाश्च) that are relevant even in the present society.

Pravachanakaras of Rgveda

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

• 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.
• 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.