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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.

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 Rks ==

== व्युत्पत्तिः ॥ Etymology of Rk ==

Rigveda consists of Rks (ऋक् also called as ऋचः - Richas) 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 Rik-s (ऋक्).   

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 them. 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 the Rigveda. 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]].

Rcha means prarthana (to pray) or stuti (to praise), thus it is synonymous with them. 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 the Rigveda. 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]].

=== मण्डलक्रमः ॥ Mandala krama ===

=== मण्डलक्रमः ॥ Mandala krama ===

The Rgveda samhita has 10552 mantras, grouped into 1017 suktas collected in ten mandalas of unequal length given by various rshis.<ref name=":2" /> In the Mandala krama it is arranged into 10 mandalas, 1017 suktas and 10552<ref name=":2" /> or 10580 (as given in Shaunaka's Anuvakaanukramani) mantras, and 153826 words<ref>''Rgveda Samhita'' (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. Each mantra is associated with a Rshi, a Chandas, and a Devata. Given below are the mandalas, suktas and the number of mantras therein.<ref name=":0">''Rgveda Samhita'' (2011 Reprint edition) Varanasi: Choukhambha Samskrit Pratisthan (Page 767)</ref>

The Rgveda samhita has 10552 mantras, grouped into 1017 suktas collected in ten mandalas of unequal length given by various rshis.<ref name=":2" /> In the Mandala krama it is arranged into 10 mandalas, 1017 suktas and 10552<ref name=":2" /> or 10580 (as given in Shaunaka's Anuvakaanukramani) mantras, and 153826 words<ref>''Rgveda Samhita'' (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. Each mantra is associated with a Rshi, a Chandas, and a Devata. 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>

{| class="wikitable"

{| class="wikitable"

!Mandalas

!Mandalas

!Number of Suktas

!Number of Suktas

!Number of Mantras

!Number of Mantras

!Mantra Drshtas

!Mantra Drashtas

|-

|-

|Mandala 1

|Mandala 1

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).  

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 Sindu (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.

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 Sindu (सिन्धु) indicates both the rivers and oceans. It is said that Agni exists in the waters and it is well known that by the '''churning of the river water electricity is generated'''.

Rgveda clearly mentions the '''presence of Ratnas (gems) and treasures''' of gold etc which are the cause of prosperity, in the earth. <blockquote>रियं त इन्द्र पृथिवी बिभर्ति ॥ (Rg. Veda. 3.55.22)</blockquote><blockquote>पुरू वसूनि पृथिवी बिभर्ति ॥ (Rg. Veda. 3.51.5)</blockquote>

Rgveda clearly mentions the '''presence of Ratnas (gems) and treasures''' of gold etc which are the cause of prosperity, in the earth. <blockquote>रियं त इन्द्र पृथिवी बिभर्ति ॥ (Rg. Veda. 3.55.22)</blockquote><blockquote>पुरू वसूनि पृथिवी बिभर्ति ॥ (Rg. Veda. 3.51.5)</blockquote>

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 may be debatable yet the legend has a significant place in many texts.  

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 may be debatable yet the legend has a significant place in many texts.  

In these texts there is a mention about 'Himavanta' (Himalayas) however, their dimensions are not given.  Rgveda (10.34.1) refers to a specific mountain 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, from where it was brought for  use in yajnas. As the people of those times moved to and settled in the eastern plains, bringing soma became difficult and commercial trade began.  

In these texts there is a mention about 'Himavanta' (Himalayas) however, their dimensions are not given.  Rgveda (10.34.1) refers to a specific mountain 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''', from where it was brought for  use in yajnas. As the people of those times moved to and settled in the eastern plains, bringing soma became difficult and commercial trade began.  

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.

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<blockquote>वसुमन्तं वि पर्रवतम् ॥ (Rg. Veda. 2.24.2)</blockquote>

==== Oceans ====

==== Oceans ====

Rgveda offers good information about oceans and seas. People were well aware about the vast waterbodies and trade via the seas was prevalent. Some important findings include the following   

Rgveda offers good information about oceans and seas. People were well aware about the vast waterbodies and trade via the seas was prevalent. 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.<ref name=":2" />   

* '''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.<ref name=":2" />   

* '''Four seas (Rgveda 9.33.6 and 10.47.2):''' 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). But the Rgvedic texts mention about the presence of a fourth sea in the northern region of India below the Himalayas. The land areas that are now known as Uttar Pradesh and Bihar, were we find the rivers Ganga and Yamuna, were once areas of a northern sea. Rgveda (10.136.5) mentions about 'purva' and 'apara' samudra or seas. The Purva (or Avara) samudra also called as Arvavat is where the sunrises and the Apara (or Para) samudra also called as Paraavat is where the sun sets. The Arabian sea is the Paraavat sea where the Sindhu and its tributaries drain into. Sarasvati river used to drain into a sea extending from the desert towards the flank of the Aravalli ranges in the east. <ref name=":2" />  

* '''Four seas (Rgveda 9.33.6 and 10.47.2):''' 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). But the Rgvedic texts mention about the presence of a fourth sea in the northern region of India below the Himalayas. The land areas that are now known as Uttar Pradesh and Bihar, were we find the rivers Ganga and Yamuna, were once areas of a northern sea. Rgveda (10.136.5) mentions about 'purva' and 'apara' samudra or seas. The Purva (or Avara) samudra also called as Arvavat is where the sunrises and the Apara (or Para) samudra also called as Paraavat is where the sun sets. The Arabian sea is the Paraavat sea where the Sindhu and its tributaries drain into. Sarasvati river used to drain into a sea extending from the desert towards the flank of the Aravalli ranges in the east.<ref name=":2" /> It is in these seas that treasure is said to be available, namely gems and precious stones.<ref name=":3" />

* Gases in Oceans (Rgveda 8.102.4)<ref name=":3" />  

<blockquote>चतुःसमुद्रं धरुणं रयीणाम् ॥ (Rg. Veda. 10.47.2)</blockquote>

* Medicinal substances in the oceans, rivers and mountains (Rgveda 8.20.25)<ref name=":3" />  

* Presence of '''Natural Gases in oceans''' is discussed in Rigveda (Rgveda 8.102.4)<ref name=":3" /> It is termed as पुरीष्य अग्निः। This is so called because it has the ability to light up and spreads in various places in the ocean beds. 

* '''Medicinal substances and food items''' from the oceans, rivers and mountains is well explained in this Veda (Rgveda 8.20.25).<ref name=":3" />  

==== Rivers ====

==== Rivers ====

While studying about the rivers of Rgvedic times, one must note that even though we find the same names of rivers at present in some instances, the course of the river may or mostly may not remain the same in the present times. It is well known that even now rivers change course of their flow due to various reasons. The Yangtsze river in China is one such famous example.  

While studying about the rivers of Rgvedic times, one must note that even though we find the same names of rivers at present in some instances, the course of the river may or mostly may not remain the same in the present times. It is well known that even now rivers change course of their flow due to various reasons. The Yangtsze river in China is one such famous example.  

Following are more details about the rivers in Rgveda.

Many rivers are mentioned in the Rigveda. The term "Sapta-sindhu" appears in many instances in this veda. But in the present situations, finding these seven rivers has been a little challenging. It is possible that the five rivers in Punjab, शुतुद्री (Sutlej), विपाश, पुरुष्णी, वितस्ता, असिक्नी along with Sindu and Sarasvati are the rivers that are accounted for the term Sapta Sindhu. Following are more details about the rivers in Rgveda.

* Rivers flow towards and empty into the sea (Rgveda 1.190.7, 6.19.5, 8.6.4)  

* Rivers flow towards and empty into the sea (Rgveda 1.190.7, 6.19.5, 8.6.4)  

*   

*   

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

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

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 verses 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.

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 ॥ (Rg. Veda. 3.51.5)</blockquote>

==== Darshanika Tattva ====

==== Darshanika Tattva ====