ऋच्

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ऋक्, [च्] स्त्री, (ऋच्यन्ते स्तूयन्ते देवा अनया । ऋच् + क्विप् ।) वेदविशेषः । ऋग्वेदः । इत्यमरः ॥ अस्य एकविंशतिशाखाः । वेदमन्त्रविशेषः । तस्य लक्षणम् । यत्रार्थवशेन पादव्यवस्थितिः । अस्यार्थः । यत्रार्थवशेन एकान्वयित्वेनानुष्टुवादिपादस्थितिः । इति जैमिनिः ॥ (ऋग्यजुःसामाथर्व्ववेदाभिहि- तैरपरैश्चाशीर्विधानैरुपाध्यायां भिषजश्च सन्ध्ययोः रक्षां कुर्य्युः ॥ इति सुश्रुते सूत्रस्थाने ऊनविंशे- अध्याये ॥)

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ऋच् स्त्री।

ऋग्वेदः

समानार्थक:ऋच्

1।6।3।2।1

श्रुतिः स्त्री वेद आम्नायस्त्रयी धर्मस्तु तद्विधिः। स्त्रियामृक्सामयजुषी इति वेदास्त्रयस्त्रयी॥

पदार्थ-विभागः : , अपौरुषेयः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ऋच्¦ स्त्री ऋच्यते स्तूयतेऽनया ऋच--करण क्विप्। वेदमन्त्रभेदे
“यत्रार्थवशेन पादव्यवस्थितिः सा ऋक्” जै॰।
“ऋचो यजूषि सामानि निगदामन्त्राः” कात्या॰

१ ,

२ ,

१ ,।
“ऋगादयो निगदान्ताश्चत्वारोमन्त्राः। तत्रार्थवशेन वृत्त-वशेन बा यत्र पादव्यवस्था, सा ऋक् तत्र
“समिधाग्निंदुवस्पत” इत्यादी यत्र प्रत्यक्षेण समाप्तोऽर्थोदृश्यते तत्रार्थवशेन पादव्यवस्था यत्र च क्रियापदानुपादानात्
“सुस-सिद्धाय शोचिषे तं त्वा समिद्भिरङ्गिरः” इत्यादौ अपर्य-बसितोऽर्थस्तत्र वृत्तवशेन पादव्यवस्था भवति अतश्च यत्रनियताक्षराणि नियताश्च पादानियतानि वावसानानि सा{??}गित्युच्यते। अनियताक्षरपादावसानं यजुः यद्यपिव्रगीतं मन्त्रवाक्यं सामेत्यभियुक्तप्रयोगः तथापि तत्र विशे-षणं गोतिः विशेष्याण्यृगक्षराणि नागृहीतविशेषणाविशेष्ये वुद्धिरिति प्रथमं प्रतीयमानत्वात् गीतिरेव सामे-त्युच्यते तथा च
“कवतीषु रथन्तरं गायति”
“यद्योन्यांतदुत्तरयोर्गायति”
“ऋच्यध्यूढ साम गायति” प्रजापतेर्हृ-दयमनृच गायतीत्याद्युपपन्नं भवति अत ऋगक्षरातिरिक्तंयद्गीतिशब्दवाच्यं तत् सामशब्दे नोच्यते। ननु यदि रथ-न्तरादिशब्दा गीतेरेव वाचकाः तदा
“रथन्तरेण स्तुवीतेति” कथं स्तुतिसाधनत्वम् गुणगुणिसम्बन्धकीर्त्तनं हि स्तुतिःसा च गीतिरूपेण साम्ना न सम्भवति। उच्यते गीतेःस्वयंस्तुतिवाचकत्वाभावादृगक्षरप्रकटनद्वारा स्तुतिसाधनत्वंभवतीति नोक्तदोषः। निगदाः प्रैषाः परसम्बोधनार्थाः
“प्रोक्षणीरासादय”
“अग्नीदग्नीन्विहर” इत्येवमादयः। ननुनिगदा अपि यजूंष्येव ततः किमर्थं पृथगुक्ताः। उच्यते
“उपाशु यजुषा ऊच्चैर्निगदेनेति” धर्म्मभेदेन यजुःष्वनन्त-[Page1413-b+ 38] र्भावशङ्कया पृथग्वचनम्। वस्तुतस्तु निगदानां यजुष्ट्वमेवपरसम्बोधनार्थत्वात्तु उच्चैर्निगदेनेति धर्म्मभेदः न च धर्म्म-भेदाद्भेदः ऋकसामयोरपि क्वचिदुपांशुप्रयोगविधानात् अ-तस्त्रैविध्यमेव मन्त्राणाम्। तथाचोक्तम्
“अहेर्बुध्न्यमन्त्रंमे गोपाय यमृषयस्त्रैविदा विदुः” ऋचः सामानि यजूं-षीति त्रीन्वेदान्विदन्तीति त्रिविदः त्रिविदां सम्बन्धि-नोऽध्येतारस्त्रैविदाः ते च यं मन्त्रभागमृगादिरूपेणत्रिविधमाहुस्तं गोपायेति योजना। ऋग्यजःसामा-त्मको मन्त्रभेदोऽभिहितः तदबान्तरभेदाकाङ्क्षायामृचां चसाम्नां चाध्येतृप्रसिद्ध्यैव भेदे सिद्धे लक्षणं न क्रियते” कर्कः।
“ऋचैव हौत्रमकरोद्यजुषाध्वर्यवं साम्नीद्गीथम्” ऐत॰
“त्रिधा विहिता वागृचो यजूंषि सामानि” शत॰ ब्रा॰

६ ,

६ ,

३ ,

४ ।
“ऋचः सामानि जज्ञिरे पुरुष-सू॰।
“तदेतदृचाभ्यनूक्तम्” छा॰ उ॰।

२ विश उत्तरे निरु॰। समासे तदन्तात् अच्। अर्द्धर्चः एकर्चम् द्व्यृचं षडृचम्इत्यादि। बहु॰। अध्येतर्य्येव अच्। अनृचः बह्वृचःइत्यादि ग्रन्थे तु न अच्। अनृक् साम। प्राचुर्य्ये मयट्। ऋङ्मय तत्प्रचुरे त्रि॰ स्त्रियां ङीप्।
“एतं यज्ञमृङ्-मयं यजुर्मयम् साममयमाहुतिमयम्” शत॰ ब्रा॰

४ ,

३ ,

४ ,

५ । भावे क्विप्।

३ स्तुतौ

४ पूजायाञ्च।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ऋच्¦ r. 6th cl. (ऋचति)
1. To praise.
2. To cover, to screen.

ऋच्¦ f. (ऋक्)
1. Rik or Rig Veda, one of the four principal religious books of the Hindus.
2. A stanza of a prayer or hymn of the Rig Veda.
3. A mantra, a magical invocation, a mystical prayer. E. ऋच् to praise, affix क्विप्, celibrating the praises of the gods.

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ऋच् [ṛc], 6 P. (ऋचति, आनर्च, आर्चीत्, अर्चितुम्)

To praise, extol, celebrate; याभ्यां गायत्रमृच्यते Rv.8.38.1.

To cover, screen

To shine.

ऋच् [ṛc], f. [ऋच्यते स्तूयते$नया, ऋच् करणे क्विप्]

A hymn (in general).

A single verse, stanza, or text; a verse of the Ṛigveda (opp. यजुस् and सामन्); त्रेधा विहिता वागृचो यजूंषि सामानि Śat. Br.

The collective body of the Ṛigveda (pl.), ऋचः सामानि जज्ञिरे Rv.1.9.9. ऋक्साम यजुरेव च Bg.9.17.

Splendour (for रुच्).

Praise.

worship. -Comp. -अयनम् [ऋचामयनम्] N. of a book; ऋक्पारायण, ˚आदि N. of a collection of words in Pāṇini. -आवानम् the time for reciting the Vedas.-गाथा N. of a certain song consisting of riklike stanzas; ऋग्गाथा पाणिका दक्षविहिता ब्रह्मगीतिका Y.3.114. -तन्त्रम्,

-व्याकरणम् N. of the Pariśiṣtas of the Sāma Veda.-ब्राह्मणम् The Aitareya Brāhmaṇa. -भाज् a. partaking of a Ṛik. (as a deity who is addressed with it). -विधानम् the performance of certain rites, by reciting verses of the Ṛigveda. -वेदः the oldest of the four Vedas, and the most ancient sacred book of the Hindus. [The Ṛigveda is said to have been produced from fire; cf. M.1.23. This Veda is divided, according to one arrangement, into 8 Aṣṭakas, each of which is divided into as many Adhyāyas; according to another arrangement into 1 Maṇḍalas, which are again subdivided into 1 Anuvākas, and comprises 1 sūktas. The total number of verses or Ṛiks is above 1]. -संहिता the arranged collection of the hymns of Ṛigveda. -साम (˚मे dual) the verses Ṛik and Sāman. ˚शृङ्गः N. of Viṣṇu.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ऋच् cl.6 P. ऋचति, आनर्च, अर्चिता, etc. , = अर्च्1 , p. 89 , col. 3; to praise Dha1tup. xxviii , 19 (See. अर्क.)

ऋच् f. praise , verse , esp. a sacred verse recited in praise of a deity (in contradistinction to the सामन्[ pl. सामानि] or verses which were sung and to the यजुस्[ pl. यजूंषि] or sacrificial words , formularies , and verses which were muttered)

ऋच् f. sacred text RV. AV. VS. S3Br. etc. Mn. etc.

ऋच् f. the collection of the ऋच्verses (sg. , but usually pl. ऋचस्) , the ऋग्- वेदAitBr. A1s3vS3r. and A1s3vGr2. Mn. i , 23 , etc. (See. ऋग्-वेदabove )

ऋच् f. the text of the पूर्वतापनीय, Ra1matUp.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Ṛc : f. (mostly plural): Often stands for the Ṛgveda or stanzas in it; in such contexts Ṛc often occurs along with Yajus and Sāman.


A. Number: their number given as ten thousand (daśedam ṛksahasrāṇi) 12. 238. 14 (daśa kiṁcidadhikāni ṛksahasrāṇi) Nī. on Bom. Ed. 12. 246. 14).


B. Their study recommended and their chanting referred to: the Brāhmaṇas are enjoined to study the ṛcs, the yajuses and the sāmans (sarvān vedān adhīyīta…ṛco yajūṁṣi sāmāni) 12. 243. 2; 12. 260. 36; these are to be studied with due respect for the teacher; hence, while taking an oath to prove his innocence, Bharadvāja said: “who steals the lotus-stalks, may he study ṛcs and yajuses disrespecting his teacher” (upādhyāyam adhaḥ kṛtvā ṛco 'dhyetu yajūṁṣi ca/ …bisastainyaṁ karoti yaḥ) 13. 95. 62; a Brāhmaṇa who can recite the ṛcs, the yajuses and sing the sāmans is considered to be the proper person to receive gifts (ṛgyajuḥsāmago vidvān…pātram ucyate) 12. 297. 15; such a learned Brāhmaṇa is to be honoured as a god (ṛgyajuḥsāmavid pūjyo nityaṁ syād devavad dvijaḥ) 12. 60. 42; Brāhmaṇas, accompanying the Pāṇḍavas to the Dvaitavana, recited ṛcs, yajuses, and sāmans (yajuṣāṁ ṛcāṁ ca sāmnāṁ ca…āsīd uccāryamāṇānām nisvano hṛdayaṁgamaḥ) 3. 27. 3; those who had studied the ṛcs, recited them according to the pada- and the krama-pāṭha in the sacrificial rites performed in Kaṇva's hermitage (ṛco bahvṛcamukhyaiś ca preryamāṇāḥ padakramaiḥ/śuṣrāva…vitateṣv iha karmasu) 1. 64. 31; one should study trayī vidyā (threefold knowledge), detailed in the Vedas, from ṛc, yajus, sāman, and atharvan (trayīvidyām avekṣeta vedeṣūktām athāṅgataḥ/ṛksāmavarṇākṣarato yajuṣo 'tharvaṇas tathā) 12. 227. 1.


C. Their importance for Dharmaśāstra and Adhyātmaśāstra: the śāstra, consisting of a hundred thousand ślokas, produced by the seven sages, Marīci, Atri and others (12. 322. 26-27), and which is approved by the ṛcs, yajuses and sāmans, as well as by the atharvāṅgirasas will be the source of dharma (kṛtaṁ śatasahasraṁ hi ślokānām idam uttamam/…pravṛttau ca nivṛttau ca yonir etad bhaviṣyati/ṛgyajuḥsāmabhir juṣṭam atharvāṅgirasais tathā//) 12. 322. 36-37; Bhagavān (Kṛṣṇa) identifies himself with ṛc, sāman and yajus (aham…ṛk sāma yajur eva ca) 6. 31. 17; the śāstra constituting the secret of all the Vedas and leading to the knowledge of ātman was churned out like nectar from the ten thousand ṛcs (rahasyaṁ sarvavedānāṁ…ātmapratyayikaṁ śāstraṁ…daśedam ṛksahasrāṇi nirmathyāmṛtam uddhṛtam) 12. 238. 13-14; there is only one sāman, one yajus and one ṛc (ekaṁ sāma yajur ekam ṛg ekā) 12. 60. 45 (Nī. on 12. 60. 47 Bom. Ed. akāro vai sarvā vāk…iti śruter ekam akārarūpam eva akṣaraṁ yathā sāmādirūpam).


D. Their use and importance for rites (real or metaphorical): ṛcs and sāmans were chanted at the cremation rites of those fallen in the war (sāmnāṁ ṛcāṁ ca nādena) 11. 26. 40; those who know Nārāyaṇa recite ṛcs (= stanzas as holy ṛcs ?) to the effect that when formerly animals were bound for the god Nārāyaṇa sāmans were sung 14. 25. 16-17 (Nī. on 14. 25. 16 Bom. Ed.: ṛcaḥ ‘tapa āsīd gṛhapatir’ (Tai. Br. 3. 12. 9. 3) ityādyāḥ…śaṁsanti yogayajñe pramāṇatvena kathayanti taittirīyādayaḥ/nārāyaṇavidaḥ vedavida ātmavido vā/nārāyaṇāya ātmaprāptyarthaṁ yat yadā paśūn indriyāṇi avindan vaśyatvena prāptavantaḥ); a sacrifice has seventeen constituents three of which are ṛcs, yajuses and sāmans (ṛco yajūṁṣi sāmāni…aṅgāny etāni yajñasya) 12. 260. 26.


E. Ṛcs used for praising various deities: In this context ṛc does not always mean a stanza from the Ṛgveda, but also one similar to it, or a stanza in general:

(1) Excellent Brāhmaṇas praised Indra with praises consisting of ṛcs, yajuses and sāmans (stūyamānaṁ dvijāgryaiś ca ṛgyajuḥsāmasaṁstavaiḥ) 3. 44. 18;

(2) son of Ṛcīka (Śunaḥśepa), having praised with ṛcs gods who receive shares in sacrifices, became Viśvāmitra's son (ṛgbhiḥ stutvā mahābhāgo devān vai yajñabhāginaḥ) 12. 281. 13;

(3) various sages (Asita Devala and others 12. 281. 15-16) praised Viṣṇu with ṛcs and obtained siddhi by practising tapas due to his favour (stutvā viṣṇum ṛgbhiḥ) 12. 281. 17;

(4) Vyāsa, his pupils, and his son Śuka praised Hari with ṛcs from all the four Vedas (sa cāsmākam upādhyāyaḥ sahāsmābhir viśāṁ pate/caturvedodgatābhiś ca ṛgbhis tam abhituṣṭuve) 12. 327. 100; Vyāsa and other sages worshipped Kṛṣṇa with praises consisting of ṛcs, yajuses and sāmans (ṛgyajuḥsāmasaṁyuktair vacobhiḥ kṛṣṇam arcayan) 12. 52. 22; sages praised Madhusūdana with praises adorned with the contents of ṛcs (vāgbhir ṛgbhūṣitārthābhiḥ) 13. 126. 46;

(5) Upamanyu, as directed by his teacher Dhaumya, praised Aśvins with the ṛc stanzas (1. 3. 60-70 which actually are not from the Ṛgveda) to regain his eye-sight (vāgbhir ṛgbhiḥ) 1. 3. 59;

(6) Śiva is praised with ṛcs in Tantric rites by those who are versed in the Ṛgveda (ṛgbhir yam anuśaṁsanti tantre karmaṇi bahvṛcaḥ) (? bahvṛcāḥ)) 13. 16. 48; sages praised goddess Umā with praises adorned with the contents of the ṛcs (vāgbhir ṛgbhūṣitārthābhiḥ) 13. 128. 24.


F. Their importance and utility limited: Sage Sanatsujāta told Dhṛtarāṣṭra that the chandas (ṛc), yajus and sāman did not save one from sin 5. 43. 1-3; the ṛcs, the sāmans and the yajuses have a beginning and therefore an end i. e. they are not eternal (12. 199. 16-18); the akṣara pada is not to be found in the ṛcs, yajuses, atharvans, and sāmans 5. 44. 21; even after studying the collections of the ṛcs and the sāmans, and the yajuses Bṛhaspati did not know the source of beings (ṛksāmasaṁghāṁś ca yajūṁṣi cāham… adhītya…bhūtaprakṛitṁ na vedmi) 12. 194. 8; mortals who believed in nondistinction (between brahman and ātman) having seen that the ṛcs, the sāmans, the yajuses and the prosperity desired (through them) was something distinct (from the highest self) (resorted) to tapas by practising austerities (apṛthagdharmiṇo martyā ṛksāmāni yajūṁṣi ca/kāmyāṁ puṣṭim pṛthag dṛṣṭvā tapobhis tapa eva ca) 12. 224. 63 (advaitaniṣṭhā martyās tapa eva yogam eva kṛtayuge 'nutiṣṭhantīti śeṣaḥ/ṛgādīni kāmyā iṣṭīś ca…pṛthak tapobhir ālocanaiḥ dṛṣṭvā…tat parityajya yogaparā eva babhūvur ity arthaḥ Nī. on Bom. Ed. 12. 232. 33); also cf. tapoyajñā dvijātayaḥ 12. 224. 61; all those who see the non-distinction (between pauruṣa karma daiva, and svabhāva 12. 230. 4-5), keep away (dṛṣṭvā = kṛtvā) their love and hatred for ṛcs, sāmans and yajuses, and practise tapas in the Kṛta age (apṛthagdarśinaḥ sarve ṛksāmasu yajuḥṣu ca/kāmadveśau pṛthag dṛṣṭvā tapaḥ kṛta upāsate) 12. 230. 8 (Nī. however, on Bom. Ed. 12. 238. 8: vedatraye 'pi bhedam apaśyantaḥ kāmyādīn (? kāmādīn) pṛthakkṛtya tapo jñānam upāsate śrayanti). [See Ṛgveda ]


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Mahabharata Cultural Index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Ṛc : f. (mostly plural): Often stands for the Ṛgveda or stanzas in it; in such contexts Ṛc often occurs along with Yajus and Sāman.


A. Number: their number given as ten thousand (daśedam ṛksahasrāṇi) 12. 238. 14 (daśa kiṁcidadhikāni ṛksahasrāṇi) Nī. on Bom. Ed. 12. 246. 14).


B. Their study recommended and their chanting referred to: the Brāhmaṇas are enjoined to study the ṛcs, the yajuses and the sāmans (sarvān vedān adhīyīta…ṛco yajūṁṣi sāmāni) 12. 243. 2; 12. 260. 36; these are to be studied with due respect for the teacher; hence, while taking an oath to prove his innocence, Bharadvāja said: “who steals the lotus-stalks, may he study ṛcs and yajuses disrespecting his teacher” (upādhyāyam adhaḥ kṛtvā ṛco 'dhyetu yajūṁṣi ca/ …bisastainyaṁ karoti yaḥ) 13. 95. 62; a Brāhmaṇa who can recite the ṛcs, the yajuses and sing the sāmans is considered to be the proper person to receive gifts (ṛgyajuḥsāmago vidvān…pātram ucyate) 12. 297. 15; such a learned Brāhmaṇa is to be honoured as a god (ṛgyajuḥsāmavid pūjyo nityaṁ syād devavad dvijaḥ) 12. 60. 42; Brāhmaṇas, accompanying the Pāṇḍavas to the Dvaitavana, recited ṛcs, yajuses, and sāmans (yajuṣāṁ ṛcāṁ ca sāmnāṁ ca…āsīd uccāryamāṇānām nisvano hṛdayaṁgamaḥ) 3. 27. 3; those who had studied the ṛcs, recited them according to the pada- and the krama-pāṭha in the sacrificial rites performed in Kaṇva's hermitage (ṛco bahvṛcamukhyaiś ca preryamāṇāḥ padakramaiḥ/śuṣrāva…vitateṣv iha karmasu) 1. 64. 31; one should study trayī vidyā (threefold knowledge), detailed in the Vedas, from ṛc, yajus, sāman, and atharvan (trayīvidyām avekṣeta vedeṣūktām athāṅgataḥ/ṛksāmavarṇākṣarato yajuṣo 'tharvaṇas tathā) 12. 227. 1.


C. Their importance for Dharmaśāstra and Adhyātmaśāstra: the śāstra, consisting of a hundred thousand ślokas, produced by the seven sages, Marīci, Atri and others (12. 322. 26-27), and which is approved by the ṛcs, yajuses and sāmans, as well as by the atharvāṅgirasas will be the source of dharma (kṛtaṁ śatasahasraṁ hi ślokānām idam uttamam/…pravṛttau ca nivṛttau ca yonir etad bhaviṣyati/ṛgyajuḥsāmabhir juṣṭam atharvāṅgirasais tathā//) 12. 322. 36-37; Bhagavān (Kṛṣṇa) identifies himself with ṛc, sāman and yajus (aham…ṛk sāma yajur eva ca) 6. 31. 17; the śāstra constituting the secret of all the Vedas and leading to the knowledge of ātman was churned out like nectar from the ten thousand ṛcs (rahasyaṁ sarvavedānāṁ…ātmapratyayikaṁ śāstraṁ…daśedam ṛksahasrāṇi nirmathyāmṛtam uddhṛtam) 12. 238. 13-14; there is only one sāman, one yajus and one ṛc (ekaṁ sāma yajur ekam ṛg ekā) 12. 60. 45 (Nī. on 12. 60. 47 Bom. Ed. akāro vai sarvā vāk…iti śruter ekam akārarūpam eva akṣaraṁ yathā sāmādirūpam).


D. Their use and importance for rites (real or metaphorical): ṛcs and sāmans were chanted at the cremation rites of those fallen in the war (sāmnāṁ ṛcāṁ ca nādena) 11. 26. 40; those who know Nārāyaṇa recite ṛcs (= stanzas as holy ṛcs ?) to the effect that when formerly animals were bound for the god Nārāyaṇa sāmans were sung 14. 25. 16-17 (Nī. on 14. 25. 16 Bom. Ed.: ṛcaḥ ‘tapa āsīd gṛhapatir’ (Tai. Br. 3. 12. 9. 3) ityādyāḥ…śaṁsanti yogayajñe pramāṇatvena kathayanti taittirīyādayaḥ/nārāyaṇavidaḥ vedavida ātmavido vā/nārāyaṇāya ātmaprāptyarthaṁ yat yadā paśūn indriyāṇi avindan vaśyatvena prāptavantaḥ); a sacrifice has seventeen constituents three of which are ṛcs, yajuses and sāmans (ṛco yajūṁṣi sāmāni…aṅgāny etāni yajñasya) 12. 260. 26.


E. Ṛcs used for praising various deities: In this context ṛc does not always mean a stanza from the Ṛgveda, but also one similar to it, or a stanza in general:

(1) Excellent Brāhmaṇas praised Indra with praises consisting of ṛcs, yajuses and sāmans (stūyamānaṁ dvijāgryaiś ca ṛgyajuḥsāmasaṁstavaiḥ) 3. 44. 18;

(2) son of Ṛcīka (Śunaḥśepa), having praised with ṛcs gods who receive shares in sacrifices, became Viśvāmitra's son (ṛgbhiḥ stutvā mahābhāgo devān vai yajñabhāginaḥ) 12. 281. 13;

(3) various sages (Asita Devala and others 12. 281. 15-16) praised Viṣṇu with ṛcs and obtained siddhi by practising tapas due to his favour (stutvā viṣṇum ṛgbhiḥ) 12. 281. 17;

(4) Vyāsa, his pupils, and his son Śuka praised Hari with ṛcs from all the four Vedas (sa cāsmākam upādhyāyaḥ sahāsmābhir viśāṁ pate/caturvedodgatābhiś ca ṛgbhis tam abhituṣṭuve) 12. 327. 100; Vyāsa and other sages worshipped Kṛṣṇa with praises consisting of ṛcs, yajuses and sāmans (ṛgyajuḥsāmasaṁyuktair vacobhiḥ kṛṣṇam arcayan) 12. 52. 22; sages praised Madhusūdana with praises adorned with the contents of ṛcs (vāgbhir ṛgbhūṣitārthābhiḥ) 13. 126. 46;

(5) Upamanyu, as directed by his teacher Dhaumya, praised Aśvins with the ṛc stanzas (1. 3. 60-70 which actually are not from the Ṛgveda) to regain his eye-sight (vāgbhir ṛgbhiḥ) 1. 3. 59;

(6) Śiva is praised with ṛcs in Tantric rites by those who are versed in the Ṛgveda (ṛgbhir yam anuśaṁsanti tantre karmaṇi bahvṛcaḥ) (? bahvṛcāḥ)) 13. 16. 48; sages praised goddess Umā with praises adorned with the contents of the ṛcs (vāgbhir ṛgbhūṣitārthābhiḥ) 13. 128. 24.


F. Their importance and utility limited: Sage Sanatsujāta told Dhṛtarāṣṭra that the chandas (ṛc), yajus and sāman did not save one from sin 5. 43. 1-3; the ṛcs, the sāmans and the yajuses have a beginning and therefore an end i. e. they are not eternal (12. 199. 16-18); the akṣara pada is not to be found in the ṛcs, yajuses, atharvans, and sāmans 5. 44. 21; even after studying the collections of the ṛcs and the sāmans, and the yajuses Bṛhaspati did not know the source of beings (ṛksāmasaṁghāṁś ca yajūṁṣi cāham… adhītya…bhūtaprakṛitṁ na vedmi) 12. 194. 8; mortals who believed in nondistinction (between brahman and ātman) having seen that the ṛcs, the sāmans, the yajuses and the prosperity desired (through them) was something distinct (from the highest self) (resorted) to tapas by practising austerities (apṛthagdharmiṇo martyā ṛksāmāni yajūṁṣi ca/kāmyāṁ puṣṭim pṛthag dṛṣṭvā tapobhis tapa eva ca) 12. 224. 63 (advaitaniṣṭhā martyās tapa eva yogam eva kṛtayuge 'nutiṣṭhantīti śeṣaḥ/ṛgādīni kāmyā iṣṭīś ca…pṛthak tapobhir ālocanaiḥ dṛṣṭvā…tat parityajya yogaparā eva babhūvur ity arthaḥ Nī. on Bom. Ed. 12. 232. 33); also cf. tapoyajñā dvijātayaḥ 12. 224. 61; all those who see the non-distinction (between pauruṣa karma daiva, and svabhāva 12. 230. 4-5), keep away (dṛṣṭvā = kṛtvā) their love and hatred for ṛcs, sāmans and yajuses, and practise tapas in the Kṛta age (apṛthagdarśinaḥ sarve ṛksāmasu yajuḥṣu ca/kāmadveśau pṛthag dṛṣṭvā tapaḥ kṛta upāsate) 12. 230. 8 (Nī. however, on Bom. Ed. 12. 238. 8: vedatraye 'pi bhedam apaśyantaḥ kāmyādīn (? kāmādīn) pṛthakkṛtya tapo jñānam upāsate śrayanti). [See Ṛgveda ]


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Vedic Rituals Hindi

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ऋच् स्त्री.
(ऋच् + क्विन्) मन्त्र के चार वर्गों में एक नियत अक्षरों, पादों एवं यति से युक्त, का.श्रौ.सू. 1.3.1 एवं भाष्य। यजुस्, साम एवं निगद से भिन्न बतलायी गई है। तुल. ‘तेषामृग् यथार्थवशेन पादव्यवस्था’ मी.सू. 2.1.35, (इसकी व्युत्पत्ति है ः ऋच्यते स्तूयतेऽनया)।