Changes

* 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.

* 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.

* 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 Vamshamandala have also given the mantras.

* 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.

* 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.  

* Simple chandas, having three or four lines of eight, eleven and twelve syllables as well as some complicated chandas are seen in Rigveda.  

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. 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>

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>

=== Darshanika Tattva ===

=== 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 (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 that <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>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. <blockquote>ब्रह्म वा ऋक् । अमृतं वा ऋक् । (Kous. Brah. 7.10)  

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 (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 that <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>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. <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 Rgveda. 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" />

प्राणो वा ऋक्। (Jaim. Brah. 1.112)</blockquote>Above such references in various brahmanas portray the darshanik aspects (philosophical) of Rgveda. 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" />

Apart from the darshanik aspects, we find a lot of information on social and economic topics, many of which are relevant and followed in the present day society. They include details about Varna vyavastha, Ashrama vyavastha, women in the society, marriage including right to choose a husband (svayamvar), widow remarriage, teaching methods, food and drinks, garment industry, furniture and utensils, construction of houses and buildings, planning cities and villages, travel, warfare, agriculture, animal husbandry and prosperity in terms of owning cattle, various occupations such as that of weavers, carpenters specifically making chariots, gold and precious stone artisans, sculptors, leather artisans 

'''[[Varna Dharma (वर्णधर्मः)|Varna vyavastha]]''' - the very first reference to the existence of Varna vyavastha in the Indian society has been documented in the Rgveda. The famous Purusha Sukta mantra describes the origin of the four varnas as follows  <blockquote>ब्रा॒ह्म॒णो॑ऽस्य॒ मुख॑मासीद्बा॒हू रा॑ज॒न्य॑: कृ॒तः । ऊ॒रू तद॑स्य॒ यद्वैश्य॑: प॒द्भ्यां शू॒द्रो अ॑जायत ॥१२॥ (Rig. Veda. 10.90.12)<ref>Purusha Sukta of Rig Veda ([https://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-090/ Mandala 10 Sukta 90])</ref>  </blockquote>In Atharvaveda and Yajurveda we find extensive details about the four varnas, specifically in the Yajurveda the activities to be performed by the people belonging to the four varnas are clearly outlined. It may be noted that in vedic literature varnavyavastha was based on "karma", dependent on guna and karma and not on "janma" or by birth. It referred to occupation or activities; anyone choosing the teaching profession was a brahmana and those associated to the army were kshatriyas. By his tapas Vishvamitra came to be called a Brahmarshi and he is one of the vaidik rshis who gave the Rgveda mantras. There was no inferiority or superiority among the people of different varnas and all lived  understanding their duties in harmony. There are references to "विप्रराज्य (Viprarajya) or Brahmana rajya and "समर्य राज्य (Samarya Rajya) or Vaishya rajyas. Brahmanas were referred to using the terms Brahman, Vipra, and Devas. Vaishyas were referred to as Vish, Arya, Samarya. Rgveda mentions that Viprarajyas spread in vast areas just like the oceans, where yajnas and other dharmik rituals were paid special attention to. It is also said that the great Samaryarajyas flourished with bountifulness of food and armed-forces. However due to some shortcomings both the administrative models were not popular among the people and were lost in time.<ref name=":7">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 256-270)</ref>  <blockquote>अयं .... समुद्र इव पप्रथे। .... शवो यज्ञेषु विप्रराज्ये। (Rig. Veda. 7.3.4)   

Apart from the darshanik aspects, we find social topics, many of which are relevant and followed in the present day society.  

'''Varna vyavastha''' - the very first reference to the existence of Varna vyavastha in the Indian society has been documented in the Rgveda. The famous Purusha Sukta mantra describes the origin of the four varnas as follows  <blockquote>ब्रा॒ह्म॒णो॑ऽस्य॒ मुख॑मासीद्बा॒हू रा॑ज॒न्य॑: कृ॒तः । ऊ॒रू तद॑स्य॒ यद्वैश्य॑: प॒द्भ्यां शू॒द्रो अ॑जायत ॥१२॥ (Rig. Veda. 10.90.12)<ref>Purusha Sukta of Rig Veda ([https://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-090/ Mandala 10 Sukta 90])</ref> </blockquote>In Atharvaveda and Yajurveda we find extensive details about the four varnas, specifically in the Yajurveda the activities to be performed by the people belonging to the four varnas are clearly outlined. It may be noted that in vedic literature varnavyavastha was based on "karma", dependent on guna and karma and not on "janma" or by birth. It referred to occupation or activities; anyone choosing the teaching profession was a brahmana and those associated to the army were kshatriyas. By his tapas Vishvamitra came to be called a Brahmarshi and he is one of the vaidik rshis who gave the Rgveda mantras. There was no inferiority or superiority among the people of different varnas and all lived  understanding their duties in harmony. There are references to "विप्रराज्य (Viprarajya) or Brahmana rajya and "समर्य राज्य (Samarya Rajya) or Vaishya rajyas. Brahmanas were referred to using the terms Brahman, Vipra, and Devas. Vaishyas were referred to as Vish, Arya, Samarya. Rgveda mentions that Viprarajyas spread in vast areas just like the oceans, where yajnas and other dharmik rituals were paid special attention to. It is also said that the great Samaryarajyas flourished with bountifulness of food and armed-forces. However due to some shortcomings both the administrative models were not popular among the people and were lost in time.<ref name=":7">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 256-270)</ref>  <blockquote>अयं .... समुद्र इव पप्रथे। .... शवो यज्ञेषु विप्रराज्ये। (Rig. Veda. 7.3.4) 

अनु .... मदामसि, महे समर्यराज्ये । (Rig. Veda. 9.110.2)  </blockquote>Shudras were not treated with disrespect or looked down up in Vedic times. They were allowed to read Vedas as mentioned in the Yajurveda. They were given the position of Rajakrt (one who works for the Rajas) and included the Rathakaaras (chariot makers), Karmars (artisans), Suta (chariot riders) were all Shudras. They are also given such positions for effective administration.<ref name=":7" />   

अनु .... मदामसि, महे समर्यराज्ये । (Rig. Veda. 9.110.2) </blockquote>Shudras were not reated with disrespect or looked down up in Vedic times. They were allowed to read Vedas as mentioned in the Yajurveda. They were given the position of Rajakrt (one who works for the Rajas) and included the Rathakaaras (chariot makers), Karmars (artisans), Suta (chariot riders) were all Shudras. They are also given such positions for effective administration.<ref name=":7" /> 

'''[[Ashrama Dharma (आश्रमधर्मः)|Ashrama-vyavastha]]''' - Similar to Varna vyavastha, the existence of an organized society through the Ashrama vyavastha has been first mentioned in the Rgveda. Of the four ashramas, Brahmacharya and Grhastha ashrama are discussed widely, where as Vanaprastha and Sanyasa ashramas find very little mention.  

'''Ashrama-vyavastha''' - Ashrama vyavastha has been mentioned in the Rgveda.   

Brahmacharya ashrama starts with the [[Upanayana (उपनयनम्)|Upanayana]] samskara and ends with the [[Samavartana (समावर्तनम्)|Samavartana]] samskara in these texts. The Upanayana samskara represented the start of education, where students of both genders studied Vedas and shastras. Grhastha ashrama started with marriage. Rgveda (3.53.4) जा॒येदस्तं॑, specially emphasizes the role of the lady as a homemaker and states that wife (जाया) is verily the home (अस्तम्). After marriage she gets the responsibility of a 'गृहपत्नी or गृहस्वामिनी' (the mistress of the house). She serves and cares for the in-laws, and husband and on the other hand oversees the activities of the family including the in-laws.   

 

 

The aspects that both the husband and wife are to be educated, able to conduct their activities in the society, that a wife may a scholar, bright and a good orator have been mentioned in Rgveda (10.159.2). There is also a caution that they should not be caught in the materialistic enjoyments of the world (Rgveda 7.21.5). The words such as Parivrajaka or Bhikshuka representing the Sanyasa ashrama are not found in the Vedas. Terms such as "muni" (8.17.14), "mumukshu (1.180.4)" are very rarely found in the Rgveda.   

== Pravachanakaras of Rgveda ==

== Pravachanakaras of Rgveda ==