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The Rigveda (Sanskrit: ऋग्वेदṛgveda, from ṛc 'praise'^[1] and veda 'knowledge') is an ancient Indian collection of Vedic Sanskrithymns along with associated commentaries on liturgy, ritual and mysticalexegesis. It is one of the four sacred canonical texts (śruti) of Hinduism known as the Vedas.^[2][3]

The core text, known as the Rigveda Samhita, is a collection of 1,028 hymns (sūktas) in about 10,600 verses (called ṛc, eponymous of the name Rigveda), organized into ten books (maṇḍalas).In the eight books that were composed the earliest, the hymns are mostly praise of specific deities.^[4] The younger books (books 1 and 10) in part also deal with philosophical or speculative questions,^[5] with the virtue of dāna (charity) in society^[6] and with other metaphysical issues in their hymns.^[7]

The oldest layers of the Rigveda Samhita are among the oldest extant texts in any Indo-European language, perhaps of similar age as certain Hittite texts.^[8]Philological and linguistic evidence indicates that the bulk of the Rigveda Samhita was composed in the northwestern region of the Indian subcontinent, most likely between c. 1500 and 1200 BC,^[9][10][11] although a wider approximation of c. 1700–1100 BC has also been given.^{[12][13][note 1]} The initial codification of the Rigveda took place during the early Kuru kingdom (c. 1200–900 BC).

Some of its verses continue to be recited during Hindu rites of passage celebrations (such as weddings) and prayers, making it probably the world's oldest religious text in continued use.^[18][19]

The associated material has been preserved from two shakhas or 'schools', known as Śākalyaand Bāṣkala. The school-specific commentaries are known as Brahmanas (Aitareya-brahmana and Kaushitaki-brahmana) Aranyakas (Aitareya-aranyaka and Kaushitaki-aranyaka), and Upanishads (partly excerpted from the Aranyakas: Bahvrca-brahmana-upanishad, Aitareya-upanishad, Samhita-upanishad, Kaushitaki-upanishad).

• 1Text
  • 1.1Organization
  • 1.5Manuscripts
• 2Contents
• 4Reception in Hinduism

Text

Organization

Mandalas

The text is organized in ten 'books', or maṇḍalas ('circles'), of varying age and length.^[20] The text clearly originates as oral literature, and 'books' may be a misleading term, the individual mandalas are, much rather, standalone collections of hymns that were intended to be memorized by the members of various groups of priests.^[21]Iron king dark souls 2.

This is particularly true of the 'family books', mandalas 2–7, which form the oldest part of the Rigveda and account for 38 per cent of the entire text. They are called 'family books' because each of them is attributed to an individual rishi, and was transmitted within the lineage of this rishi's family, or of his students.^[22]

The hymns within each of the family books are arranged in collections each dealing with a particular deity: Agni comes first, Indra comes second, and so on. They are generally arranged by decreasing number of hymns within each section.^[23] Within each such collection, the hymns are arranged in descending order of the number of stanzas per hymn. If two hymns in the same collection have equal numbers of stanzas then they are arranged so that the number of syllables in the metre are in descending order.^[24][25] The second to seventh mandalas have a uniform format.^[23]

The eighth and ninth mandalas, comprising hymns of mixed age, account for 15% and 9%, respectively. The ninth mandala is entirely dedicated to Soma and the Soma ritual.The hymns in the ninth mandala are arranged by both their prosody structure (chanda) and by their length.^[23]

The first and the tenth mandalas are the youngest; they are also the longest books, of 191 suktas each, accounting for 37% of the text. Nevertheless, some of the hymns in mandalas 8, 1 and 10 may still belong to an earlier period and may be as old as the material in the family books.^[26] The first mandala has a unique arrangement not found in the other nine mandalas. The first 84 hymns of the tenth mandala have a structure different than the remaining hymns in it.^[23]

Prosody

Each mandala consists of hymns or sūktas (su- + ukta, literally, 'well recited, eulogy') intended for various rituals. The sūktas in turn consist of individual stanzas called ṛc ('praise', pl.ṛcas), which are further analysed into units of verse called pada ('foot' or step).

The meters most used in the ṛcas are the gayatri (3 verses of 8 syllables), anushtubh (4×8), trishtubh (4×11) and jagati (4×12). The trishtubh meter (40%) and gayatri meter (25%) dominate in the Rigveda.^[27][28][29]

For pedagogical convenience, each mandala is divided into roughly equal sections of several sūktas, called anuvāka ('recitation'), which modern publishers often omit. Another scheme divides the entire text over the 10 mandalas into aṣṭaka ('eighth'), adhyāya ('chapter') and varga ('class'). Some publishers give both classifications in a single edition.

The most common numbering scheme is by book, hymn and stanza (and pada a, b, c .., if required). E.g., the first verse is in three times eight syllables (gayatri):

1.1.1a agním ī́ḷe puróhitaṃ 1b yajñásya deváṃ ṛtvíjam 1c hótāraṃ ratna-dhā́tamam
'Agni I invoke, the house-priest / the god, minister of sacrifice / the presiding priest, bestower of wealth.'

Composers

Tradition associates a rishi (the composer) with each ṛc of the Rigveda.^[30] 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 per cent of the ṛcs; for each of them the Rigveda includes a lineage-specific āprī hymn (a special sūkta of rigidly formulaic structure, used for rituals.

Transmission

The original text (as authored by the Rishis) is close to but not identical to the extant Samhitapatha, but metrical and other observations allow reconstruction (in part at least) of the original text from the extant one, as printed in the Harvard Oriental Series, vol. 50 (1994).^[32]

The surviving form of the Rigveda is based on an early Iron Age collection that established the core 'family books' (mandalas 2–7, ordered by author, deity and meter^[33]) and a later redaction, coeval with the redaction of the other Vedas, 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 of sandhi (termed orthoepische Diaskeuase by Oldenberg, 1888).

As with the other Vedas, the redacted text has been handed down in several versions, most importantly the Padapatha, in which each word is isolated in pausa form and is used for just one way of memorization; and the Samhitapatha, which combines words according to the rules of sandhi (the process being described in the Pratisakhya) and is the memorized text used for recitation.

The Padapatha and the Pratisakhya anchor the text's true meaning,^[34] and the fixed text was preserved with unparalleled fidelity for more than a millennium by oral tradition alone.^[35] In order to achieve this the oral tradition prescribed very structured enunciation, involving breaking down the Sanskrit compounds into stems and inflections, as well as certain permutations. This interplay with sounds gave rise to a scholarly tradition of 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 c. 1040 AD, discovered in Nepal).^[2][36] The oral tradition still continued into recent times.

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. This time coincides with the early Kuru kingdom, shifting the center of Vedic culture east from the Punjab into what is now Uttar Pradesh. The fixing of the samhitapatha (by enforcing regular application of sandhi) and of the padapatha (by dissolving Sandhi out of the earlier metrical text), occurred during the later Brahmana period, in roughly the 6th century BC.^[37]

Recensions

Several shakhas ('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.^[38][39][40]

The surviving padapatha version of the Rigveda text is ascribed to Śākalya.^[41] The Śākala recension has 1,017 regular hymns, and an appendix of 11 vālakhilya hymns^[42] which are now customarily included in the 8th mandala (as 8.49–8.59), for a total of 1028 hymns.^[43] The Bāṣkala recension includes eight of these vālakhilya hymns among its regular hymns, making a total of 1025 regular hymns for this śākhā.^[44] In addition, the Bāṣkala recension has its own appendix of 98 hymns, the Khilani.^[45]

In the 1877 edition of Aufrecht, the 1028 hymns of the Rigveda contain a total of 10,552 ṛcs, or 39,831 padas. The Shatapatha Brahmana gives the number of syllables to be 432,000,^[46] 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.

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:^[47]

• 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.

Manuscripts

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,^{[note 2]} and the oldest extant manuscripts date to c. 1040 AD, discovered in Nepal.^[2] 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^[51] millennia from the time of their composition until the redaction of the Rigveda, and the entire Rigveda was preserved in shakhas for another 2,500 years from the time of its redaction until the editio princeps by Rosen, Aufrecht and Max Müller.

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, in the late 19th century. They are in the 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.^[52][53]

Of these 30 manuscripts, nine contain the samhita text, five have the padapatha in addition. 13 contain Sayana's commentary. At least five 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.^[54]

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 eighth mandala, for a total of 1028 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).^[55][56] 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.^[56]

The first mandala is the largest, with 191 hymns and 2006 verses, and it was added to the text after Books 2 through 9. The last, or the 10th Book, also has 191 hymns but 1754 verses, making it the second largest. The language analytics suggest the 10th Book, chronologically, was composed and added last.^[56] The content of the 10th Book also suggest that the authors knew and relied on the contents of the first nine books.^[56]

The Rigveda is the largest of the four Vedas, and many of its verses appear in the other Vedas.^[57] Almost all of the 1875 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 1350 verses of Rigveda found in Atharvaveda, or about one fifth of the 5987 verses in the Atharvaveda text.^[56] A bulk of 1875 ritual-focussed verses of Yajurveda, in its numerous versions, also borrow and build upon the foundation of verses in Rigveda.^[57][58]

Contents

Altogether the Rigveda consists of:

• the Samhita (hymns to the deities, the oldest part of the Rigveda)
• the Brahmanas, commentaries on the hymns
• the Aranyakas or 'forest books'
• the Upanishads

In western usage, 'Rigveda' usually refers to the Rigveda Samhita, while the Brahmanas are referred to as the 'Rigveda Brahmanas' (etc.). Technically speaking, however, 'the Rigveda' refers to the entire body of texts transmitted along with the Samhita portion. Different bodies of commentary were transmitted in the different shakhas or 'schools'.Only a small portion of these texts has been preserved: The texts of only two out of five shakhas mentioned by the Rigveda Pratishakhya have survived.The late (15th or 16th century) Shri Guru Charitra even claims the existence of twelve Rigvedic shakhas.The two surviving Rigvedic corpora are those of the Śākala and the Bāṣkala shakhas.

Hymns

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–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), Apas (the waters), Parjanya (the thunder and rain), Vac (the word), many 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.^{[citation needed]}

• 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.^[5][59][60]
• Mandala 2 comprises 43 hymns, mainly to Agni and Indra. It is chiefly attributed to the Rishi gṛtsamada śaunahotra.^{[citation needed]}
• 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 viśvāmitra gāthinaḥ.^{[citation needed]}
• 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 vāmadeva gautama.^{[citation needed]}
• 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 atri clan.^{[citation needed]}
• 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 bārhaspatya family of Angirasas.^{[citation needed]}
• 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 vasiṣṭha maitravaruṇi.^{[citation needed]}
• Mandala 8 comprises 103 hymns to various gods. Hymns 8.49 to 8.59 are the apocryphal vālakhilya. Hymns 1–48 and 60–66 are attributed to the kāṇva clan, the rest to other (Angirasa) poets.^{[citation needed]}
• Mandala 9 comprises 114 hymns, entirely devoted to Soma Pavamana, the cleansing of the sacred potion of the Vedic religion.^{[citation needed]}
• 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.^[61] It also contains the Nasadiya sukta (10.129) which deals with multiple speculations about the creation of universe, and whether anyone can know the right answer.^[62] 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.

Rigveda Brahmanas

Of the Brahmanas that were handed down in the schools of the 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^[63] and the 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.^{[citation needed]}

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 30 chapters (adhyaya); while the Aitareya has 40, divided into eight books (or pentads, pancaka), of five chapters each. The last 10 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 30 and 40 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.^{[citation needed]}

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.^{[citation needed]}

Rigveda Aranyakas and Upanishads

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,^[64] 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 first, fifth, and third books of the Aitareyaranyaka, respectively, whilst the four adhyayas usually inserted between them constitute the highly interesting Kaushitaki (Brahmana-) Upanishad,^[65] 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.

Dating and historical context

The Vedic Sanskrit text of the redacted version of the Rig Veda was transmitted remarkably unchanged, preserving, apart from certain prosodic changes (the systematic application of sandhi rules) the linguistic stage of the Late Bronze Age.Because of the faithful preservation of the text, the language was no longer immediately understandable to scholars of Classical Sanskrit by about 500 BC, necessitating commentaries interpreting the meaning of the text of the hymns.^[66] The Brahmanas contain numerous misinterpretations, due to this linguistic change,^[66] some of which were characterised by Sri Aurobindo as 'grotesque nonsense.'^[66]

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.^[67]

Philological estimates tend to date the bulk of the text to the second half of the second millennium.^{[note 3]}

Being composed in an early Indo-Aryan language, the hymns must post-date the Indo-Iranian separation, dated to roughly 2000 BC.^[69] 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 nomenclature.^[70] Other evidence also points to a composition close to 1400 BC.^[71][72]

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 BC – 1200 BC.^{[9][10][11][note 4]}

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 Vedic religion. There are strong linguistic and cultural similarities with the early IranianAvesta,^[73][74] deriving from the Proto-Indo-Iranian times,^[75] often associated with the early Andronovo culture (or rather, the Sintashta culture within the early Andronovo horizon) of c. 2000 BC.^[76]

The Rigveda offers no direct evidence of social or political system in Vedic era, whether ordinary or elite.^[61] 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.^[61] Social stratification seems embryonic, then and later a social ideal rather than a social reality.^[61] The society was semi-nomadic and pastoral with evidence of agriculture since hymns mention plow and celebrate agricultural divinities.^[77] There was division of labor, and complementary relationship between kings and poet-priests but no discussion of relative status of social classes.^[61] 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.^[61] Elaborate and esthetic hymns on wedding suggest rites of passage had developed during the Rigvedic period.^[61] There is little evidence of dowry and no evidence of sati in it or related Vedic texts.^[78]

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,^[79] however there is no discussion of rice cultivation.^[77] The term 'ayas' (metal) occurs in the Rigveda, but it is unclear which metal it was.^[80] Iron is not mentioned in Rigveda, something scholars have used to help date Rigveda to have been composed before 1000 BC.^[67] Hymn 5.63 mentions 'metal cloaked in gold', suggesting metal working had progressed in the Vedic culture.^[81]

Some of the names of gods and goddesses found in the Rigveda are found amongst other belief systems based on Proto-Indo-European religion, while words used share common roots with words from other Indo-European languages.^[82]

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), buffalo (Mahisa), wolf, hyena, lion (Simha), mountain goat (sarabha) and to the gaur in the Rigveda.^[83] The peafowl (mayura), the goose (hamsa) and the chakravaka (Tadorna ferruginea) are some birds mentioned in the Rigveda.

Reception in Hinduism

Shruti

The Vedas as a whole are classed as 'shruti' in Hindu tradition.This has been compared to the concept of divine revelation in Western religious tradition, but Staal argues that 'it is nowhere stated that the Veda was revealed', and that shruti simply means 'that what is heard, in the sense that it is transmitted from father to son or from teacher to pupil'.^[84] The Rigveda, or other Vedas, do not anywhere assert that they are apauruṣeyā, and this reverential term appears only centuries after the end of the Vedic period in the texts of the Mimamsa school of Hindu philosophy.^[84][85][86] The text of Rigveda suggests it was 'composed by poets, human individuals whose names were household words' in the Vedic age, states Staal.^[84]

Medieval Hindu scholarship

By the period of Puranic Hinduism, in the medieval period, the language of the hymns had become 'almost entirely unintelligible', and their interpretation mostly hinged on mystical ideas and sound symbolism.^[87]

According to Hindu tradition, the Rigvedic hymns along with the other Vedas, the Mahabharata and the Puranas were compiled by sage Vyāsa.^[88] According to the Śatapatha Brāhmana, the number of syllables in the Rigveda is 432,000, but the surviving Rigveda does not confirm this number. The Rigveda does have embedded numerical patterns such as 10,800 stanzas, which corresponds to 30 times 360, and a fourth of 432 that appears in many Hindu contexts (108 Upanishads). The Shatapatha Brahmana claims that there are 10,800,000 stars in the sky. According to Thomas McEvilley, an art historian and academic who compared Greek and Indian literature, the numbers such as 432 and 108 may be of significance to the Hindus, but many numerology claims do not verify and the 'believer is left with the consolation of thinking that the missing' are there 'but unmanifest'.^[89]

The authors of the 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, Sāyana wrote an exhaustive commentary on it.^{[citation needed]}

A number of other commentaries (bhāṣyas) were written during the medieval period, including the commentaries by Skandasvamin (pre-Sayana, roughly of the Gupta period), Udgitha (pre-Sayana), Venkata-Madhava (pre-Sayana, c. 10th to 12th centuries) and Mudgala (after Sayana, an abbreviated version of Sayana's commentary).^{[90][full citation needed]}

Arya Samaj and Aurobindo movements

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. According to Robson, Dayanand believed 'there were 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'.^[91]

Dayananda and Aurobindo interpret the Vedic scholars had a monotheistic conception.^[92] Aurobindo attempted to interpret hymns to Agni in the Rigveda as mystical.^[92] Aurobindo states that the Vedic hymns were a quest after a higher truth, define the Rta (basis of Dharma), conceive life in terms of a struggle between the forces of light and darkness, and sought the ultimate reality.^[92]

Contemporary Hinduism

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 rites of passage ceremonies, but the literal acceptance of most of the textual essence is long gone.^[95][96]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'.^[95] 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 Hindus for decades.^[95] However, the contemporary Hindu beliefs are distant from the precepts in the ancient layer of Rigveda samhitas:

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.

In contemporary Hindu nationalism, the Rigveda has also been adduced in the 'Indigenous Aryans' debate (see Out of India theory).^[97][98] These theories are controversial.^[99][100]

Monism debate

While the older hymns of the Rigveda reflect sacrifical ritual typical of polytheism,^[101] its younger parts, specifically mandalas 1 and 10, have been noted as containing monistic or henotheistic speculations.^[101]

There was neither non-existence nor existence then;
Neither the realm of space, nor the sky which is beyond;
What stirred? Where? In whose protection?

There was neither death nor immortality then;
No distinguishing sign of night nor of day;
That One breathed, windless, by its own impulse;
Other than that there was nothing beyond.

Darkness there was at first, by darkness hidden;
Without distinctive marks, this all was water;
That which, becoming, by the void was covered;
That One by force of heat came into being;

Who really knows? Who will here proclaim it?
Whence was it produced? Whence is this creation?
Gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?

Whether God's will created it, or whether He was mute;
Perhaps it formed itself, or perhaps it did not;
Only He who is its overseer in highest heaven knows,

—Rigveda 10.129 (Abridged, Tr: Kramer / Christian)^[62] This hymn is one of the roots of Hindu philosophy.^[102]

A widely-cited example of such speculations is hymn 1.164.46:

They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.
To what is One, sages give many a title they call it Agni, Yama, Matarisvan.

Max Muller notably introduced the term 'henotheism' for the philosophy expressed here, avoiding the connotations of 'monotheism' in Judeo-Christian tradition.^[104][105] Other widely-cited examples of monistic tendencies include hymns 1.164, 8.36 and 10.31,^[106][107] 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.^[108] and the Nasadiya Sukta (10.129), one of the most widely cited Rigvedic hymns in popular western presentations.

Ruse (2015) commented on the old discussion of 'monotheism' vs. 'henotheism' vs. 'monism' by noting an 'atheistic streak' in hymns such as 10.130.^[109]

Examples from Mandala 1 adduced to illustrate the 'metaphysical' nature of the contents of the younger hymns include: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?';1.164.34: 'Who gave blood, soul, spirit to the earth?', 'How could the unstructured universe give origin to this structured world?';1.164.5: 'Where does the sun hide in the night?', 'Where do gods live?';1.164.6: 'What, where is the unborn support for the born universe?';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.'.^[7]

Translations

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'seditio princeps of the text by 19 years, Rosen was working from manuscripts brought back from India by 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.^[110] Wilson's version was based on the commentary of Sāyaṇa. Müller's Rig Veda Sanhita in 6 volumes Muller, Max, ed. (W. H. Allen and Co., London, 1849) has an English preface^[111] The birch bark from which Müller produced his translation is held at The Bhandarkar Oriental Research Institute, Pune, India.^[112]

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.

Like all archaic texts, the Rigveda is difficult to translate into modern language,^[114][115] 'There are no closely contemporary extant texts, which makes it difficult to interpret.' ^[116]and early translations contained straightforward errors.^[84] Another issue is the choice of translation for technical terms such as mandala, conventionally translated 'book', but more literally rendered 'cycle'.^[84][117]

Some notable translations of the Rig Veda include:

See also

Notes

1. ^ It is certain that the hymns post-date Indo-Iranian separation of ca. 2000 BC and probably that of the relevant Mitanni documents of c. 1400 BC. The oldest available text is estimated to be from 1200 BC. Philological estimates tend to date the bulk of the text to the second half of the second millennium:
   • Max Müller: 'the hymns of the Rig-Veda are said to date from 1500 B.C.'^[14]
   • Thomas Oberlies (Die Religion des Rgveda, 1998, p. 158) based on 'cumulative evidence' sets a wide range of 1700–1100 BC.^[12] Oberlies (1998:155) gives an estimate of 1100 BC for the youngest hymns in book 10.^[15]
   • The EIEC (s.v. Indo-Iranian languages, p. 306) gives 1500–1000 BC.
   • Flood and Witzel both mention c. 1500–1200 BC.^[9][10]
   • Anthony mentions c. 1500–1300 BC.^[11]
   Some have used astronomical references in the Rigveda to date it to as early as 4000 BC,^[16] while Lok Tilak dates back it to 6000 BC.^[17]
2. ^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.^[48] Modern scholarship states that the Vedas were codified and written down for the first time in the 1st millennium BC.^[49][50]
3. ^Compare Max Müller's statement 'the hymns of the Rig-Veda are said to date from 1500 BC'^[68]
4. ^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. 306) gives 1500–1000 BC.

References

1. ^Derived from the root ṛc 'to praise', cf. Dhātupātha 28.19. Monier-Williams translates Rigveda as 'a Veda of Praise or Hymn-Veda'.
2. ^ ^abcdMichael Witzel (1997), The Development of the Vedic Canon and its Schools : The Social and Political Milieu, Harvard University, in Witzel 1997, pp. 259–264
3. ^Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, ISBN978-0595269259, p. 273
4. ^Werner, Karel (1994). A Popular Dictionary of Hinduism. Curzon Press. ISBN0-7007-1049-3.
5. ^ ^abStephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, pp. 4, 7–9
6. ^C Chatterjee (1995), Values in the Indian Ethos: An Overview, Journal of Human Values, Vol 1, No 1, pp. 3–12;
   Original text translated in English: The Rig Veda, Mandala 10, Hymn 117, Ralph T. H. Griffith (Translator);
7. ^ ^abAntonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, ISBN978-0595269259, pp. 64–69Jan Gonda, A History of Indian Literature: Veda and Upanishads, Volume 1, Part 1, Otto Harrassowitz Verlag, ISBN978-3447016032, pp. 134–135.
8. ^p. 126, History of British Folklore, Richard Mercer Dorson, 1999, ISBN9780415204774
9. ^ ^abcFlood 1996, p. 37.
10. ^ ^abcWitzel 1995, p. 4.
11. ^ ^abcAnthony 2007, p. 454.
12. ^ ^abOberlies 1998 p. 158
13. ^Lucas F. Johnston, Whitney Bauman (2014). Science and Religion: One Planet, Many Possibilities. Routledge. p. 179.
14. ^Max Müller (1892). ('Veda and Vedanta'), 7th lecture in India: What Can It Teach Us: A Course of Lectures Delivered Before the University of Cambridge.
15. ^Oberlies 1998 p. 155
16. ^1998 presentation
17. ^Indus Civilization. Discovery Publishing House. 2004. ISBN9788171418657.
18. ^Klaus Klostermaier (1984). Mythologies and Philosophies of Salvation in the Theistic Traditions of India. Wilfrid Laurier University Press. p. 6. ISBN978-0-88920-158-3.
19. ^Lester Kurtz (2015), Gods in the Global Village, SAGE Publications, ISBN978-1483374123, p. 64, Quote: 'The 1,028 hymns of the Rigveda are recited at initiations, weddings and funerals..'
20. ^George Erdosy 1995, pp. 68–69.
21. ^'The Rigveda is not a book, but a library and a literature.' Arnold, Edward Vernon (2009), Vedic Metre in its historical development, Cambridge University Press (Original Pub: 1905), ISBN978-1113224446, p. ix
22. ^Barbara A. Holdrege (2012). Veda and Torah: Transcending the Textuality of Scripture. State University of New York Press. pp. 229–230. ISBN978-1-4384-0695-4.
23. ^ ^abcdPincott, Frederic (1887). 'The First Maṇḍala of the Ṛig-Veda'. Journal of the Royal Asiatic Society. 19 (4): 598–624. doi:10.1017/s0035869x00019717.Stephanie W. Jamison; Joel P. Brereton (2014). The Rigveda. Oxford University Press. pp. 10–11. ISBN978-0-19-937018-4.
24. ^George Erdosy 1995, pp. 68–69, 180-189.
25. ^Gregory Possehl & Michael Witzel 2002, pp. 391–393.
26. ^Bryant 2001, pp. 66–67.
27. ^Kireet Joshi (1991). The Veda and Indian Culture: An Introductory Essay. Motilal Banarsidass. pp. 101–102. ISBN978-81-208-0889-8.
28. ^A history of Sanskrit Literature, Arthur MacDonell, Oxford University Press/Appleton & Co, p. 56
29. ^Stephanie W. Jamison; Joel P. Brereton (2014). The Rigveda. Oxford University Press. p. 74. ISBN978-0-19-937018-4.
30. ^In a few cases, more than one rishi is given, signifying lack of certainty.
31. ^Talageri (2000), p. 33
32. ^B. van Nooten and G. Holland, Rig Veda. A metrically restored text. Cambridge: Harvard Oriental Series 1994
33. ^H. Oldenberg, Prolegomena,1888, Engl. transl. New Delhi: Motilal 2004
34. ^K. Meenakshi (2002). 'Making of Pāṇini'. In George Cardona, Madhav Deshpande, Peter Edwin Hook (eds.). Indian Linguistic Studies: Festschrift in Honor of George Cardona. Motilal Banarsidass. p. 235. ISBN978-81-208-1885-9.CS1 maint: Uses editors parameter (link)
35. ^Witzel, Michael (2003). 'Vedas and Upanisads'. In Flood, Gavin (ed.). The Blackwell Companion to Hinduism. Blackwell Publishing Ltd. pp. 68–69. ISBN978-0631215356. 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,..
36. ^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 Nepal-German Manuscript Preservation Project, Hamburg.
37. ^Keith, Arthur Berriedale (1920). Rigveda Brahmanas: the Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda. Cambridge, Mass.: Harvard University Press. p. 44.
38. ^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.
39. ^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.'
40. ^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.'
41. ^Maurice Winternitz (History of Sanskrit Literature, Revised English Translation Edition, 1926, vol. 1, p. 283.
42. ^Mantras of 'khila' hymns were called khailika and not 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).
43. ^Hermann Grassmann had numbered the hymns 1 through to 1028, putting the vālakhilya at the end. Griffith's translation has these 11 at the end of the eighth mandala, after 8.92 in the regular series.
44. ^cf. Preface to Khila section by C.G.Kāshikar in Volume-5 of Pune Edition of RV (in references).
45. ^These Khilani hymns have also been found in a manuscript of the Śākala recension of the Kashmir Rigveda (and are included in the Poone edition).
46. ^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.
47. ^Stephanie W. Jamison & Joel P. Brereton 2014, p. 16.
48. ^Sachau, Edward (Translator). 'Alberuni's India. An account of the religion, philosophy, literature, geography, chronology, astronomy, customs, laws and astrology of India about AD 1030'. archive.org. Kegan, Paul, Trench and Trubner Co. Ltd. p. 126. Retrieved 30 March 2016.
49. ^Barbara A. West (2010). Encyclopedia of the Peoples of Asia and Oceania. Infobase. p. 282. ISBN978-1-4381-1913-7.
50. ^Michael McDowell; Nathan Robert Brown (2009). World Religions At Your Fingertips. Penguin. p. 208. ISBN978-1-101-01469-1.
51. ^Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, pp. 13–14
52. ^'Rigveda'. UNESCOMemory of the World Programme. Archived from the original on 17 January 2014.
53. ^'Rig Veda in UNESCO's 'Memory of the World' Register'. Hinduism.about.com. Retrieved 10 March 2017.
54. ^cf. Editorial notes in various volumes of Pune Edition, see references.
55. ^Avari 2007, p. 77.
56. ^ ^abcdeJames Hastings, Encyclopaedia of Religion and Ethics at Google Books, Vol. 7, Harvard Divinity School, TT Clark, pp. 51–56
57. ^ ^abAntonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, ISBN978-0595269259, pp. 273–274
58. ^Edmund Gosse, Short histories of the literatures of the world, p. 181, at Google Books, New York: Appleton, p. 181
59. ^Robert Hume, Mundaka Upanishad, Thirteen Principal Upanishads, Oxford University Press, pp. 374–375
60. ^Max Muller, The Upanishads, Part 2, Mundaka Upanishad, Oxford University Press, pp. 38–40
61. ^ ^abcdefgStephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, pp. 57–59
62. ^ ^ab
    • Original Sanskrit: Rigveda 10.129 Wikisource;
    • Translation 1: Max Muller (1859). A History of Ancient Sanskrit Literature. Williams and Norgate, London. pp. 559–565.
    • Translation 2: Kenneth Kramer (1986). World Scriptures: An Introduction to Comparative Religions. Paulist Press. p. 21. ISBN978-0-8091-2781-8.
    • Translation 3: David Christian (2011). Maps of Time: An Introduction to Big History. University of California Press. pp. 17–18. ISBN978-0-520-95067-2.
    • Translation 4: Robert N. Bellah (2011). Religion in Human Evolution. Harvard University Press. pp. 510–511. ISBN978-0-674-06309-9.
63. ^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).
64. ^Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN978-8120814684, pp. 7–14
65. ^Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN978-8120814684, pp. 21–23
66. ^ ^abc'Speak for itself'(PDF). Rigveda.co.uk. Retrieved 10 March 2017.
67. ^ ^abStephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, p. 5
68. ^('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.
69. ^Mallory 1989.
70. ^'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)' M. Witzel, Early Sanskritization – Origin and development of the Kuru stateArchived 5 November 2011 at the Wayback Machine.
71. ^The Vedic People: Their History and Geography, Rajesh Kochar, 2000, Orient Longman, ISBN81-250-1384-9
72. ^Rigveda and River Saraswati: class.uidaho.edu
73. ^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.'
74. ^Bryant 2001:130–131 '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.'
75. ^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..'
76. ^Mallory 1989 'The identification of the Andronovo culture as Indo-Iranian is commonly accepted by scholars.'
77. ^ ^abStephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, pp. 6–7
78. ^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
79. ^Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, pp. 40, 180, 1150, 1162
80. ^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 second millennium at the earliest.
81. ^Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, p. 744
82. ^Stephanie Jamison and Joel Brereton (2014), The Rigveda : the earliest religious poetry of India, Oxford University Press, ISBN978-0199370184, pp. 50–57
83. ^among others, Macdonell and Keith, and Talageri 2000, Lal 2005
84. ^ ^abcdeFrits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, ISBN978-0143099864, pp. xv–xvi
85. ^D Sharma (2011), Classical Indian Philosophy: A Reader, Columbia University Press, ISBN978-0231133999, pp. 196–197
86. ^Jan Westerhoff (2009), Nagarjuna's Madhyamaka: A Philosophical Introduction, Oxford University Press, ISBN978-0195384963, p. 290
87. ^Frederick M. Smith, 'Purāņaveda,' in Laurie L. Patton (ed.), Authority, Anxiety, and Canon: Essays in Vedic Interpretation, SUNY Press 1994 p. 99.Arthur Llewellyn Basham, Kenneth G. Zysk, The Origins and Development of Classical Hinduism , Oxford University Press, 1989 p. 7, Ram Gopal, The History and Principles of Vedic Interpretation, Concept Publishing Company, 1983 ch.2 pp. 7–20
88. ^Mystic Approach to the Veda and the Upanishad by Madhav Pundalik Pandit (1974), p. 4, ISBN9780940985483
89. ^Thomas McEvilley (2012), The Shape of Ancient Thought: Comparative Studies in Greek and Indian Philosophies, ISBN9781581159332, pp. 154–155
90. ^edited in 8 volumes by Vishva Bandhu, 1963–1966.
91. ^Salmond, Noel A. (2004). 'Dayananda Saraswati'. Hindu iconoclasts: Rammohun Roy, Dayananda Sarasvati and Nineteenth-Century Polemics Against Idolatry. Wilfrid Laurier University Press. pp. 114–115. ISBN978-0-88920-419-5.
92. ^ ^abcThe Political Philosophy of Sri Aurobindo by V. P. Varma (1960), Motilal Banarsidass, p. 139, ISBN9788120806863
93. ^N Singh (1992), The Vivaha (Marriage) Samskara as a Paradigm for Religio-cultural Integration in Hinduism, Journal for the Study of Religion, Vol. 5, No. 1, pp. 31–40
94. ^Swami Vivekananda (2005). Prabuddha Bharata: Or Awakened India. Prabuddha Bharata Press. pp. 362, 594.
95. ^ ^abcdAndrea Pinkney (2014), Routledge Handbook of Religions in Asia (Editors: Bryan Turner and Oscar Salemink), Routledge, ISBN978-0415635035, pp. 31–32
96. ^Jeffrey Haines (2008), Routledge Handbook of Religion and Politics, Routledge, ISBN978-0415600293, p. 80
97. ^N. Kazanas (2002), Indigenous Indo-Aryans and the Rigveda, Journal of Indo-European Studies, Vol. 30, pp. 275–289;
    N. Kazanas (2000), 'A new date for the Rgveda', in G. C. Pande (Ed) Chronology and Indian Philosophy, special issue of the JICPR, Delhi;
    N. D. Kazanas (2001), Indo-European Deities and the Rgveda, Journal of Indo-European Studies, Vol. 30, pp. 257–264,
    ND Kazanas (2003), Final Reply, Journal of Indo-European Studies, Vol. 31, pp. 187–189
98. ^Edwin Bryant (2004), The Quest for the Origins of the Vedic Culture, Oxford University Press, ISBN978-0195169478
99. ^Agrawal, D. P. (2002). Comments on 'Indigenous IndoAryans'. Journal of Indo-European Studies, Vol. 30, pp. 129–135;
    A. Parpola (2002), 'Comments on 'Indigenous Indo-Aryans', Journal of Indo-European Studies, Vol. 30, pp. 187–191
100. ^Michael Witzel, The Pleiades and the Bears viewed from inside the Vedic texts, EVJS Vol. 5 (1999), issue 2 (December);
     Elst, Koenraad (1999). Update on the Aryan Invasion Debate. Aditya Prakashan. ISBN978-81-86471-77-7.;
     Bryant, Edwin and Laurie L. Patton (2005) The Indo-Aryan Controversy, Routledge/Curzon, ISBN978-0700714636
101. ^ ^absee e.g. Jeaneane D. Fowler (2002), Perspectives of Reality: An Introduction to the Philosophy of Hinduism, Sussex University Press, ISBN978-1898723936, pp. 38–45
102. ^GJ Larson, RS Bhattacharya and K Potter (2014), The Encyclopedia of Indian Philosophies, Volume 4, Princeton University Press, ISBN978-0691604411, pp. 5–6, 109–110, 180
103. ^'The Rig Veda/Mandala 1/Hymn 164 - Wikisource, the free online library'. En.wikisource.org. 14 April 2012. Retrieved 10 March 2017.
104. ^ ^abStephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN978-0231144858, p. 401
105. ^Garry Trompf (2005), In Search of Origins, 2nd Edition, Sterling, ISBN978-1932705515, pp. 60–61
106. ^Thomas Paul Urumpackal (1972), Organized Religion According to Dr. S. Radhakrishnan, Georgian University Press, ISBN978-8876521553, pp. 229–232 with footnote 133
107. ^Franklin Edgerton (1996), The Bhagavad Gita, Cambridge University Press, Reprinted by Motilal Banarsidass, ISBN978-8120811492, pp. 11–12
108. ^Elizabeth Reed (2001), Hindu Literature: Or the Ancient Books of India, Simon Publishers, ISBN978-1931541039, pp. 16–19
109. ^a 'strong traditional streak that (by Western standards) would undoubtedly be thought atheistic'; hymn 10.130 can be read to be in 'an atheistic spirit'. Michael Ruse (2015), Atheism, Oxford University Press, ISBN978-0199334582, p. 185.
110. ^Wilson, H. H. Ṛig-Veda-Sanhitā: A Collection of Ancient Hindu Hymns. 6 vols. (London, 1850–88); reprint: Cosmo Publications (1977)
111. ^'Rig - Veda - Sanhita - Vol.1'. Dspace.wbpublibnet.gov.in:8080. 21 March 2006. Retrieved 10 March 2017.
112. ^'The Bhandarkar Oriental Research Institute : The Manuscript Department'. Bori.ac.in. Retrieved 10 March 2017.
113. ^Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, ISBN978-0143099864, p. 107
114. ^John J. Lowe (2015). Participles in Rigvedic Sanskrit: The Syntax and Semantics of Adjectival Verb Forms. Oxford University Press. p. 329. ISBN978-0-19-870136-1.
115. ^Stephanie W. Jamison & Joel P. Brereton 2014, pp. 3, 76.
116. ^Stephanie W. Jamison & Joel P. Brereton 2014, p. 3.
117. ^A. A. MacDonnel (2000 print edition), India's Past: A Survey of Her Literatures, Religions, Languages and Antiquities, Asian Educational Services, ISBN978-8120605701, p. 15
118. ^Stephanie W. Jamison & Joel P. Brereton 2014, pp. 19–20.
119. ^neh.gov, retrieved 22 March 2007.

Bibliography

Editions

• Stephanie W. Jamison; Joel P. Brereton (2014). The Rigveda. Oxford University Press. ISBN978-0-19-937018-4.
• 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.
• Sontakke, N. S. (1933). Rgveda-Samhitā: Śrimat-Sāyanāchārya virachita-bhāṣya-sametā. Sāyanachārya (commentary) (First ed.). Vaidika Samśodhana Maṇḍala.. The Editorial Board for the First Edition included N. S. Sontakke (Managing Editor), V. K. Rājvade, M. M. Vāsudevaśāstri, and T. S. 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

• 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-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 ISBN0-914955-22-5[1]
• Raimundo Pannikar (1972), The Vedic Experience, University of California Press

Philology

• Vashishtha Narayan Jha, A Linguistic Analysis of the Rgveda-Padapatha Sri Satguru Publications, Delhi (1992).
• Bjorn Merker, Rig Veda Riddles In Nomad Perspective, Mongolian Studies, Journal of the Mongolian Society XI, 1988.
• Thomas Oberlies, Die Religion des Rgveda, Wien 1998.
• Oldenberg, Hermann (1894). Hymnen des Rigveda. 1. Teil: Metrische und textgeschichtliche Prolegomena. Berlin 1888. (please add), Wiesbaden 1982.
• —Die Religion des Veda. Berlin 1894; Stuttgart 1917; Stuttgart 1927; Darmstadt 1977
• —Vedic Hymns, The Sacred Books of the East Vol l. 46 ed. Friedrich Max Müller, Oxford 1897
• Adolf Kaegi, The Rigveda: The Oldest Literature of the Indians (trans. R. Arrowsmith), Boston, Ginn and Co. (1886), 2004 reprint: ISBN978-1-4179-8205-9.
• Mallory, J. P.; et al. (1989). 'Indo-Iranian Languages in Encyclopedia of Indo-European Culture'. Fitzroy Dearborn (published 1997).

Historical

• Anthony, David W. (2007), The Horse The Wheel And Language. How Bronze-Age Riders From the Eurasian Steppes Shaped The Modern World, Princeton University Press
• Avari, Burjor (2007), India: The Ancient Past, London: Routledge, ISBN978-0-415-35616-9
• Bryant, Edwin (2001). The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate. Oxford: Oxford University Press. ISBN978-0-19-513777-4.
• Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press
• George Erdosy (1995). The Indo-Aryans of Ancient South Asia: Language, Material Culture and Ethnicity. Walter de Gruyter. ISBN978-3-11-014447-5.
• Gregory Possehl; Michael Witzel (2002). 'Vedic'. In Peter N. Peregrine; Melvin Ember (eds.). Encyclopedia of Prehistory. Springer. ISBN978-1-4684-7135-9.
• Lal, B.B. 2005. The Homeland of the Aryans. Evidence of Rigvedic Flora and Fauna & Archaeology, New Delhi, Aryan Books International.
• Talageri, Shrikant: The Rigveda: A Historical Analysis, 2000. ISBN81-7742-010-0
• Witzel, Michael (1995), 'Early Sanskritization: Origin and Development of the Kuru state'(PDF), EJVS, 1 (4), archived from the original(PDF) on 20 February 2012
• Witzel, Michael (ed.) (1997), Inside the Texts, Beyond the Texts. New Approaches to the Study of the Vedas, Harvard Oriental Series, Opera Minora vol. 2, Cambridge: Harvard University PressCS1 maint: Extra text: authors list (link)

External links

Text

For links to translations, see Translations section above.

• Devanagari and transliteration experimental online text at: sacred-texts.com
• ITRANS, Devanagari, transliteration online text and PDF, several versions prepared by Detlef Eichler
• Transliteration, metrically restored online text, at: Linguistics Research Center, Univ. of Texas
• 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.
• Works by or about Rigveda at Internet Archive

Dictionary

• Rigvedic Dictionary by Hermann Grassmann (online database, uni-koeln.de)

Rig Veda Pdf In Telugu

Rig Veda Sanskrit English Pdf

RV 10.129.6 (trans. O'Flaherty 1981)^[1]

The Nasadiya Sukta (after the incipit ná ásat, or 'not the non-existent'), also known as the Hymn of Creation, is the 129th hymn of the 10th mandala of the Rigveda (10:129). It is concerned with cosmology and the origin of the universe.^[2]

The hymn that immediately follows (10.130) deals with the origin of sacrifice and similarly refers to a creator figure, puṃs 'the Man', identified with Prajāpati by Sāyana.^[3]

Interpretations[edit]

The hymn has attracted a large body of literature of commentaries both in Indian darsanas and in Western philology.^[4]The hymn, as Mandala 10 in general, is late within the Rigveda Samhita, and expresses thought more typical of later Indian philosophy.^[5]Even though untypical of the content of the Vedic hymns, it is one of the most widely received portions of the Rigveda.An atheist interpretation sees the Creation Hymn as one of the earliest accounts of skeptical inquiry and agnosticism.^[6] Astronomer Carl Sagan quoted it in discussing India's 'tradition of skeptical questioning and unselfconscious humility before the great cosmic mysteries.'^[7]

The text begins by paradoxically stating 'not the non-existent existed, nor did the existent exist then' (ná ásat āsīt ná u sát āsīt tadânīm), paralleled in verse 2 by 'then not death existed, nor the immortal' (ná mṛtyúḥ āsīt amŕtam ná tárhi). But already in verse 2 mention is made that there was 'breathing without breath, of its own nature, that one' ânīt avātám svadháyā tát ékam). In verse 3, being unfolds, 'from heat (tapas) was born that one' (tápasaḥ tát mahinâ ajāyata ékam). Verse 4 mentions desire (kāma) as the primal seed, and the first poet-seers (kavayas) who 'found the bond of being within non-being with their heart's thought'.

Karel Werner describes the author's source for the material as one not derived from reasoning, but a 'visionary, mystical or Yogic experience put into words.' Werner writes that prior to creation, the Creation Hymn does not describe a state of 'nothingness' but rather 'That One (tad ekam)' which is, 'Spaceless, timeless, yet in its own way dynamic and the Sole Force, this Absolute..'^[8]

Brereton (1999) argues that the reference to the sages searching for being in their spirit is central, and that the hymn's gradual procession from non-being to being in fact re-enacts creation within the listener (see sphoṭa), equating poetic utterance and creation (see śabda).

Metre[edit]

Nasadiya Sukta consists of seven trishtubhs, although pada 7b is defective, being two syllables short,

yádi vā dadhé yádi vā ná

'if he has created it; or if not [..]'

Brereton (1999) argues that the defect is a conscious device employed by the rishi to express puzzlement at the possibility that the world may not be created, parallel to the syntactic defect of pada 7d, which ends in a subordinate clause without a governing clause:

só aṅgá veda yádi vā ná véda

'he verily knows; or if he does not know [..]'^[9]

Text and translation[edit]

See also[edit]

Notes[edit]

1. ^Wendy Doniger O'Flaherty , The Rig Veda (1981).
2. ^Swami Ranganathananda (1991). Human Being in Depth: A Scientific Approach to Religion. SUNY Press. p. 21. ISBN0-7914-0679-2.
3. ^'As the subject of the hymn is creation typified and originated by the mysterious primeval sacrifice (cp. X.90), Prajāpati the Creator is said by Sāyana to be the deity. The Rṣi is Yajña (Sacrifice), Prajāpati's son.' Ralph T. H. Griffith. The Hymns of the Ŗgveda. (Motilal Banarsidass: Delhi: 1973 New Revised Edition, Reprint 1995) p. 634, note. ISBN812080046X.The questions in verse 3, 'What were the rule, the order and the model? What were the wooden fender and the butter?' refer back to the questions in 10.129 (5b 'what was above it then, and what below it?' etc.)
4. ^Wendy Doniger says of this hymn (10.129) 'This short hymn, though linguistically simple.. is conceptually extremely provocative and has, indeed, provoked hundreds of complex commentaries among Indian theologians and Western scholars. In many ways, it is meant to puzzle and challenge, to raise unanswerable questions, to pile up paradoxes.' The Rig Veda. (Penguin Books: 1981) p. 25. ISBN0-14-044989-2.
5. ^'Although, no doubt, of high antiquity, the hymn appears to be less of a primary than of a secondary origin, being in fact a controversial composition levelled especially against the Sāṃkhya theory.' Ravi Prakash Arya and K. L. Joshi. Ṛgveda Saṃhitā: Sanskrit Text, English Translation, Notes & Index of Verses. (Parimal Publications: Delhi, 2001) ISBN81-7110-138-7 (Set of four volumes). Parimal Sanskrit Series No. 45; 2003 reprint: 81-7020-070-9, Volume 4, p. 519.
6. ^Patri, Umesh and Prativa Devi. 'Progress of Atheism in India: A Historical PerspectiveArchived 2014-06-29 at WebCite'. Atheist Centre 1940-1990 Golden Jubilee. Vijayawada, February 1990. Retrieved 2007-04-02.
7. ^Carl Sagan, Cosmos: A Personal Voyage Part 10 - The Edge of Forever44:08
8. ^Werner, Karel (1977). 'Symbolism in the Vedas and Its Conceptualisation'. Numen. 24 (3): 223–240. doi:10.2307/3269600.
9. ^Brereton, Joel (1999). 'Edifying Puzzlement: Ṛgveda and the Uses of Enigma'. Journal of the American Oriental Society. 10 (129). access-date= requires url= (help)
10. ^Karen Thomson and Jonathan Slocum, Rig Veda: a Metrically Restored Text (1994), utexas.edu.
11. ^A.L. Basham, The Wonder That Was India (1954).

Further reading[edit]

• Joel P. Brereton, Edifying Puzzlement: Ṛgveda 10. 129 and the Uses of Enigma, Journal of the American Oriental Society (1999)
• P. T. Raju, The Development of Indian Thought, Journal of the History of Ideas (1952)
• Karel Werner, Symbolism in the Vedas and Its Conceptualisation, Numen (1977)
• Upinder Singh (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India. pp. 206–. ISBN978-81-317-1120-0.