This interplay with sounds gave rise to a scholarly tradition of morphology and phonetics.After a scribal benediction ( rgayanama Au3m ), the first line has the first pada, RV 1.1.1a ( agni ie pura-hita yajasya deva tvija ).The pitch-accent is marked by underscores and vertical overscores in red.It is one of the four sacred canonical texts ( ruti ) of Hinduism known as the Vedas.
In the eight books Books 2 through 9 that were composed the earliest, the hymns predominantly discuss cosmology and praise deities. The younger books (Books 1 and 10) in part also deal with philosophical or speculative questions, 17 virtues such as dna (charity) in society, 18 questions about the origin of the universe and the nature of the divine, 19 20 and other metaphysical issues in their hymns. Each of major regions had their own recension of Rig Veda ( Sakhas ), and the versions varied. The dating proposals so far are all inferred from the style and the content within the hymns themselves. Philological estimates tend to date the bulk of the text to the second half of the second millennium. Its composition is usually dated to roughly between c. BCE. note 1 According to Michael Witzel, the initial codification of the Rigveda took place at the end of the Rigvedic period at ca. BCE, in the early Kuru kingdom. According to Asko Parpola, the Rigveda was systematized around 1000 BCE, at the time of the Kuru kingdom. There are strong linguistic and cultural similarities with the early Iranian Avesta, 32 33 deriving from the Proto-Indo-Iranian times, 34 often associated with the early Andronovo culture (or rather, the Sintashta culture within the early Andronovo horizon) of c. BCE. 35. The others in the list of 300 such as mleccha and nir have Dravidian roots found in the southern region of India, or are of Tibeto-Burman origins. A few non-Indo-European words in the Rigveda such as for camel, mustard and donkey belong to a possibly lost Central Asian language. The linguistic sharing provide clear indications, states Michael Witzel, that the people who spoke Rigvedic Sanskrit already knew and interacted with Munda and Dravidian speakers. The family books are associated with specific regions, and mention prominent Bharata and Pru kings. In all, 10 families of rishis account for more than 95 per cent of the cs. This collection was an effort to reconcile various factions in the clans which were united in the Kuru kingdom under a Bharata king. This collection was re-arranged and expanded in the Kuru Kingdom, reflecting the establishment of a new Bharata-Puru lineage and new srauta rituals. 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). They are attributed and dedicated to a rishi (sage) and his family of students. Within each 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. The second to seventh mandalas have a uniform format. 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. 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. 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. The skta s in turn consist of individual stanzas called c (praise, pl. The meters most used in the cas are the gayatri (3 verses of 8 syllables), anushtubh (48), trishtubh (411) and jagati (412). The trishtubh meter (40) and gayatri meter (25) dominate in the Rigveda.
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