The main content of the Rigveda is hymns (suktas or rich) addressed to various deities revered by the Aryans during their migration to India. The hymns praise the deeds, good deeds, the greatness of these gods, appeal to them about "the grant of wealth (primarily cow herds), numerous offspring (male), long life, prosperity, victory. In the "ancestral books" are grouped in a certain sequence hymns dedicated to to various gods, each book begins with hymns to Agni, the god of fire, then hymns to Indra - these two are the most significant deities of the Rig Veda, then the sequence of groups of hymns varies.In the remaining books, the principle of the arrangement of hymns is less consistent (Book IX, as noted, is entirely dedicated to Soma), but the first hymn of the Rigveda in the first book is also addressed to Agni.
The specified arrangement of hymns in groups, as well as some stereotyped composition of each hymn dedicated to the praise of a deity, creates the impression of a certain monotony for the reader of the Rig Veda. If the first two or three hymns can interest and attract him with the figurativeness and expressiveness of poetic speech, then in the subsequent ones, the same images, comparisons, stereotyped expressions, and the high artistic merits of the Rig Veda, already noted by its first researchers are not always clearly distinguishable against the background of this tiresome monotony.
This ancient collection of hymns was not created for aesthetic purposes; hymns were primarily of religious significance, they were performed at all kinds of ceremonies, at sacrifices. The Rig Veda is usually defined as a book of religious lyrics. Some scholars have emphasized the ritual content of the hymns of the Rig Veda. However, these definitions are not entirely accurate.
First of all, only a relatively small part of the hymns is explicitly and directly connected with the ritual. The relation of the rest of the text of the monument to the ritual is rather obscure; this question is now difficult to decide definitely. Not all the hymns of the Rigveda are directly related to the worship of the gods. The content of the book is rather complex and too varied to fit within the framework of the specified definition. The Rig Veda reflects quite broadly the epoch of its creation, although it gives us little concrete historical material. For us, this is a monument of a certain stage in the cultural development of human society, reflecting very early forms of ideology; the main interest in the Rig Veda is its mythological material. Created already in a relatively late period of historical development, it reflected in many hymns a very ancient worldview, born in previous eras of the existence of a tribal society. It is not for nothing that the study of the content of the Rig Veda contributed to the significant progress of scientific research in this area.
V.G. Erman AN OUTLINE OF THE HISTORY OF VEDIC LITERATURE
Of all Vedic scriptures, Rig Veda is the oldest. The classical Rig Veda is the basis of all other Vedas and contains a huge variety of hymns, some of which date back to almost 2000 BC. The Rigveda is the oldest book in Sanskrit or other Indo-European languages. Various spiritual leaders contributed to the recording of their thoughts and sayings in the form of hymns. These hymns form an enormous collection which have been absorbed into the Rigveda. The hymns were written in Vedic Sanskrit. The composers of these hymns were great scholars and yogis who had a high level of understanding of the deep aspects of life.
History of the Rig Veda
Most of these hymns were composed to praise God. Each hymn has an average of about 10 lines written in Sanskrit. These sacred hymns are the oldest form of Sanskrit mantras and have been in use since ancient times. Each letter is pronounced in such a way that the whole meaning and power of what is written become clear. These hymns have been composed with the scientific theory of sound in mind, so that the pronunciation of each letter hits the mark and sounds powerful.
The Rig Veda contains a wealth of knowledge that is relevant in day to day life. Subtle aspects leading to life satisfaction through yoga, meditation, etc. have been mentioned in many details of the Rig Veda. People are gradually beginning to understand the importance of meditation and yoga, as everyday stressful life becomes better with them. The Rig Veda also mentions the ancient form of Ayurveda healing and highlights its importance in our lives. This natural form of treating disease and relieving fatigue is gradually gaining importance in this era of laser surgery and other medical advances.
Book 1: Contains 191 hymns, most of them are dedicated to Agni or the god of fire.
Book 2: Contains 43 hymns dedicated to Lord Indra and Agni.
Book 3: Contains 62 hymns, including the famous Gayatri Mantra.
Book 4: Contains 58 hymns dedicated to Lord Indra and Agni.
Book 5: Contains 87 hymns dedicated to Vishvadevs, Maruts, Mitra-Varuna, Usha (dawn) and Savita.
Book 6: Contains 75 hymns dedicated to Lord Indra and Agni.
Book 7: Contains 104 hymns dedicated to Agni, Indra, Vishvadevs, Maruts, Mitra - Varuna, Ashvinam, Ushas, Indra - Varuna, Varuna, Vayu, and also Saraswati and Vishnu.
Book 8: Contains 103 hymns dedicated to many gods.
Book 9: Contains 114 hymns on the sacred drug of the Vedic religion known as Soma Pavamana.
Book 10: Contains 191 hymns that are dedicated to Agni.
The true age of the Rigveda has always been the subject of much debate. Scholars have found that there are difficulties in determining the time period when the Rigveda was written and compiled. It has been established that there are many cultural and linguistic similarities between the Rig Veda and the early Iranian Avesta associated with the culture of 2000 BC. Max Müller, on the other hand, was of the view that the text of the Rig Veda was composed between 1200 B.C. and 1000 B.C. The common consensus is that the Rigveda was written in 1500 BC. in the Punjab region, but this is still a controversial fact.
The most important deities Rigveda are Indra, Mitra, Varuna, Ushas, Rudra, Pushan, Brihaspati, Brahmanaspati, Prithvi, Surya, Vayu, Apas, Parjanya, Sarasvati River, Vishwadeva, etc. Of the 10 books of the Rig Veda, the seventh book or mandala contains one hundred and four hymns dedicated to such gods as Agni (fire), Varuna (rain), Vayu (wind), Saraswati (goddess of knowledge), etc. The tenth Mandala contains one hundred and ninety-one hymns, dedicated mainly to the god of fire. It also contains a special section called the Nadistuti suktas, which are a kind of hymns dedicated specifically to the praise of the holy rivers. These hymns praise the characteristic qualities of rivers in general, the qualities of creating and sustaining life forms, as opposed to their ability to destroy what has been created.
Techtas of the Rig Veda
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Shanti-patha of the Rig Veda
Om! Let my speech be based on Manas! May my manas be absolutely clearly based on Vach (Saraswati)!
Let these two (speech and manas) bring me the Vedas! What I have heard will not leave me!
I connect days and nights with this learned (by me)! I will speak according to the rules! I will speak according to the truth!
That (Brahman) protect me! That (Brahman) protect the speaker! May it protect me! Yes, protect the speaker! Yes, protect the speaker!
Om! Calm! Equanimity! World!
Shanti-patha of the Rig Veda
Gayatri mantra
Om! Earthly (world), Underground (world) and Heaven. That (born) from Savitar, beautiful, in splendor.
(To this) god let us direct (our thoughts). May Buddhi move us to this.
Gayatri mantra in doc format with text in Devanagari, transliteration and translation.
Ganapati mantra
Om! Dear teachers, worship! Hari, Om!
You, the Lord of all Gans, we call upon, sage, illustrious connoisseur of wisdom, the oldest Lord and the Lord of the sacred mantras!
Heeding us with favor! Come down to our house! Om! Great Ganapati, worship!
Ganapati mantra in doc format with text in Devanagari, transliteration and translation.
Aghamarshan Suktam
Rhythm and Truth were born from the flashed tapas, then the night was born, and then the Ocean (and) the wave (in it).
From the Ocean (and) from the wave arose the Year, giving days and nights for the World, the Lord for (all) who see.
He, Dhatar, Surya and Chandra also installed extraordinary! And - Heaven and Earth, Atmosphere, and Heaven!
Aghamarshan Suktam in doc format with text in Devanagari, transliteration and translation.
Hymn to Agni
Agni by the ancient rishis must be glorified by the modern ones. He will bring the gods here!
Through Agni, let him achieve wealth, prosperity for every day, glory (kind) of the richest in men!
O Agni, that sacrifice, which you embrace securely from all sides, it is she who reaches the gods!
Agni the High Priest, endowed with wisdom, True, Most worthy of resounding glory, God come with (other) gods!
To the one who reveres Angi (sections of the Vedas), You, O Agni, bring good! For Thee this is true, O Angiras!
To Thee, O Agni, day after day, we come, O Illuminating the darkness, with the thought supporting "namas"!
Ruler of religious ceremonies, Guardian of the True order, Shining, Prosperous in my house!
Therefore, we, like a father to a son, O Agni, may (You) become indulgent! May You be with us for prosperity!
Hymn to Agni in doc format with text in Devanagari, transliteration and translation.
Purusha suktam
Om! Thousand-headed Purusha, Thousand-eyed, Thousand-legged, He covered the Earth from all sides, towered (above it) to the width of ten fingers.
Purusha is everything that was and will be. And He is the Lord of immortality, who grows taller because of what he eats.
So great is his courage, and very powerful is the Purusha. Its quarter (are) beings (of this) World, its three quarters (are) the world of the gods in Heaven.
Three-quarters went up (to Heaven) Purusha, one-quarter of it remained here (in this World) from below. From here (He) spread in all directions among those who eat food and those who do not eat food.
From Him was born Viraj, from Viraj - the Supreme Purusha. He, born, stood above the Earth from behind and in front.
When the gods performed yajna with the sacrifice of Purusha, spring was his sacrificial oil, summer was firewood, autumn was his sacrificial offering.
That sacrifice, Purusha, was sprinkled on sacrificial grass at the beginning of time. The gods defeated them, and the sadhyas and rishis.
From this Sacrifice, sacrificed for all, multi-colored oil was collected. Those animals created (Purusha?) in the air, in the forest and in the village.
From this Sacrifice, sacrificed for everyone, Richi (verses of the Rig-Veda) and Samana (verses of the Sama-Veda) were born, (all) Metra-Chhandasas were born, Yajuses (verses of the Yajur-Veda) were born from it.
From this Sacrifice were born horses and other (animals) that have teeth in both jaws, and of course, cows were born from Her. She gave birth to goats and sheep.
When Purusha was divided into how many parts (It) was changed? What has become of his mouth? What are the hands? What are the hips, legs?
The (Varna) of the Brahmins was made from His mouth, the (Varna) of the Kshatriyas was made from His hands, from His thighs the Vaishyas, the Shudras were born from the feet.
Chandra was born from His manas, from (His) eye - Surya was born, from (His) mouth (were born) Indra and Agni, from (His) breath - Vayu.
From (His) navel came the airspace, from (His) head came the sky, from (His) feet the Earth, the cardinal points from the ear: thus the Worlds came into being.
He had seven hedges, three times seven wood was made. The gods who performed that yagna tied Purusha as a sacrificial animal.
Yajnay was sacrificed by the gods. These were the first institutions of dharma. Of course they went to heaven, noble gods, where there were sadhyas before.
I know this Purusha, the Great One, the color of the Aditya (Sun) behind the darkness. It is in this way that, having known Him, (man) transcends death. No other path is known to the one who walks. Om Calmness, equanimity, peace!
Purusha suktam in doc format with text in Devanagari, transliteration and translation.
(Skt. ऋग्वेद, ṛgveda IAST, "veda of hymns") - a collection of predominantly religious hymns, the first known monument of Vedic literature. Written in Sanskrit. The Rigveda is one of the four Vedic texts known as the Vedas. The Rigveda is one of the oldest Vedic texts and one of the oldest religious texts in the world. The most ancient mandalas of the Rig Veda are II-VII. For centuries it was preserved only in oral tradition and was probably first written down only in the early Middle Ages. "Rigveda" is the most ancient and significant of the Vedas, a valuable source for studying the ancient Vedic heritage and mythology. In 2007, UNESCO included the Rigveda in the Memory of the World register.
The Samhita of the Rigveda is considered to be the oldest surviving Vedic text. The Rigveda consists of 1,028 Vedic Sanskrit hymns and 10,600 texts, which are divided into ten books called mandalas. The hymns are dedicated to the Rigvedic gods.
Scholars believe that the books of the Rigveda were compiled by poets from various groups of priests over a period of five hundred years. According to Max Müller, based on philological and linguistic features, the Rigveda was compiled in the period from the 18th to the 12th century BC. in the Punjab region. Other researchers give somewhat later or earlier dates, and some believe that the period of compilation of the Rigveda was not so long and took about one century between 1450-1350 BC.
There is a strong linguistic and cultural similarity between the Rig Veda and the early Iranian Avesta. This kinship is rooted in Proto-Indo-Iranian times and is associated with the Andronovo culture. The most ancient horse-drawn chariots were found in the Andronovo excavations in the Sintashta-Petrovka region in the Ural Mountains and are approximately dated to the beginning of the 2nd millennium BC.
Each mandala consists of hymns called sukta (sūkta IAST), which in turn are composed of individual verses called "rich" (ṛc IAST), in the plural - "richas" (ṛcas IAST). The mandalas are not equal in length or age. "Family (family) books", mandalas 2-7, are considered the oldest part and include the shortest books, sorted by length, making up 38% of the text. Mandala 8 and Mandala 9 probably include hymns of various ages, making up 15% and 9% of the text, respectively. Mandala 1 and Mandala 10 are the youngest and longest books, accounting for 37% of the text.
The main gods of the Rig Veda are Agni (the sacrificial flame), Indra (the heroic god praised for killing his enemy Vritra) and Soma (the sacred drink or plant from which it is made). Other prominent gods are Mitra, Varuna, Ushas (dawn) and Ashvins. Savitar, Vishnu, Rudra, Pushan, Brihaspati, Brahmanaspati, Dyaus (sky), Prithivi (earth), Surya (sun), Vayu (wind), Apas (water), Parjanya (rain), Vach (word), Maruts are also invoked. , Adityas, Ribhu, All-gods, many rivers (especially the Sapta Sindhu (seven streams) and the Saraswati River), as well as various lesser gods, persons, concepts, phenomena and objects. The Rig Veda also contains fragmentary references to possible historical events, especially the struggle between the Vedic Aryans and their enemies, the Dasas.
"Rigveda" in 1989-1999 was completely translated into Russian by T.Ya. Elizarenkova. The translation takes into account the work on the text of European predecessors, being an unconditional most valuable contribution to domestic Indology, linguistics and philology.
Mandala 1 consists of 191 hymns. Hymn 1.1 is addressed to Agni and his name is the first word of the Rigveda. The rest of the hymns are mainly addressed to Agni and Indra. Hymns 1.154 - 1.156 are addressed to Vishnu.
Mandala 2 consists of 43 hymns dedicated mainly to Agni and Indra. It is usually attributed to the Rishis Gritsamada Shaunohotra (gṛtsamda śaunohotra IAST).
Mandala 3 consists of 62 hymns addressed mainly to Agni and Indra. Verse 3.62.10 is of great importance in Vedism and is known as the Gayatri Mantra. Most of the hymns in this book are attributed to Vishwamitra Gathina (viśvāmitra gāthinaḥ IAST).
Mandala 4 consists of 58 hymns, addressed mainly to Agni and Indra. Most of the hymns in this book are attributed to Vamadeva Gautama (vāmadeva gautama IAST).
Mandala 5 consists of 87 hymns, addressed mainly to Agni and Indra, the Vishvedevs, the Maruts, the dual deity Mitra-Varuna and the Ashvins. Two hymns are dedicated to Ushas (dawn) and Savitar. Most of the hymns in this book are attributed to the Atri family (atri IAST).
Mandala 6 consists of 75 hymns, addressed mainly to Agni and Indra. Most of the hymns in this book are attributed to the barhaspatya (bārhaspatya IAST) family of the Angiras.
Mandala 7 consists of 104 hymns addressed to Agni, Indra, Vishvadevs, Maruts, Mitra-Varuna, Ashvins, Ushas, Varuna, Vayu (wind), two - Saraswati and Vishnu, as well as other deities. Most of the hymns in this book are attributed to Vasistha Maitravaurni (vasiṣṭha maitravaurṇi IAST). It is in it that the “Mahamrityumjaya-mantra” is first encountered (Hymn “To the Maruts”, 59.12).
Mandala 8 consists of 103 hymns addressed to various gods. Hymns 8.49 - 8.59 - Valakhilya Apocrypha (vālakhilya IAST). Most of the hymns in this book are attributed to the Kanva family (kāṇva IAST).
Mandala 9 consists of 114 hymns, addressed to Soma Pavamana, the plant from which the sacred drink of the Vedic religion was made.
Mandala 10 consists of 191 hymns addressed to Agni and other gods. It contains the Nadistuti Sukta, a prayer to the rivers, important for the reconstruction of the geography of the Vedic civilization, and the Purusha Sukta, which is of great importance in the tradition. It also contains the Nasadiya Sukta (10.129), perhaps the most famous hymn in the West about Creation.
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Rigveda
MANDALA I
I, 1. To Agni
1 Agni I call - at the head of the set
God of sacrifice (and) priest,
Hotara of the richest treasure.
2 Agni is worthy of the Rishi's invocations -
Both past and present:
May he bring the gods here!
3 Agni, through (him) may he attain wealth
And prosperity - from day to day -
Shining, manly!
4 O Agni, sacrifice (and) rite,
that you embrace from all sides,
They are the ones who go to the gods.
5 Agni-hotar with the foresight of a poet,
True, with the brightest glory, -
God be with the gods!
6 When you really desire,
O Agni, do good to the one who respects (you),
Then it is true with you, O Angiras.
7 To you, O Agni, from day to day,
O lighter of darkness, we come
With prayer, bringing worship -
8 To the one who reigns at the rites,
To the shepherd of the law, shining,
To him who grows in his house.
9 Like a father to a son,
O Agni, be available to us!
Follow us for good!
I, 2. To Vayu, Indra-Vai, Mitra-Varuna
Size - gayatri. This hymn, along with the following, is part of the ritual of inviting the gods to the morning soma sacrifice. The hymn is divided into three three lines, each of which is dedicated to a single or paired deity. Every verse, except the last two, begins with the name of a deity, and the text contains sound allusions to them.
1a O Vayu, come vayav a yahi…Sound, the purpose of which is to repeat the name of the deity
4c…drops (soma) indavo…- A sound allusion to the name of Indra.
7b…caring about someone else's ricadasam…- Compound word of unclear morphological composition
8 ... Multiplying the truth - Truth rta ... - Or the universal law, cosmic order
9 Mitra-Varuna… with a vast dwelling… - I.e. whose dwelling is the sky
1 O Vayu, come, pleasing to the eye,
These catfish juices are cooked.
Drink them, hear the call!
2 O Vayu, praised in songs of praise
You singers
With the catfish squeezed out, knowing the (destined) hour.
Goes to the worshiper (of you) to drink soma.
4 O Indra-Vayu, here are the squeezed juices (somas).
Come with joyful feelings:
After all, drops (soma) tend to you!
5 Oh Vayu and Indra, you understand
In the squeezed (soma juices), O rich in reward.
Come quickly, both of you!
6 O Vayu and Indra, to the squeezer (soma)
Come to a conditional place -
In an instant, with genuine desire, O two husbands!
7 I call Mithra, who has the pure power of action
And Varun, who cares about someone else's (?), -
(Both of them) assisting the greased prayer.
8 Truth, O Mitra-Varuna,
Multiplying the truth, cherishing the truth,
You have reached a high fortitude.
9 A pair of seers Mitra-Varuna,
A strong family, with an extensive dwelling
(They) give us the skillful power of action.
I, 3. To Ashwins, Indra, All-Gods, Saraswati
Size - Gayatri. The hymn is divided into three lines
3b Nasatyas is another name for the divine Ashvins. Here the idea of an exchange of gods and adepts is expressed: in exchange for the sacrificial gifts of adepts, the gods sacrifice to them various benefits requested from them
8a…crossing the waters apturah - i.e. who came from afar, through all obstacles, to sacrifice
8c…to the svasarani pastures
9c Let the drivers enjoy themselves - The gods are often called drivers either because they come to sacrifice, or because they generally ride chariots. Especially often this epithet defines the Ashvins and Maruts (who often identify All-Gods)
10-12 Saraswati - Sung here as the goddess of sacred speech, prayer that brings reward (10-11) and as a river goddess (12)
1 O Ashvins, rejoice
sacrificial libations,
O quick-handed lords of beauty, joyful ones!
2 O Ashwins, rich in miracles,
O two husbands, with great understanding
3 Oh wonderful ones, squeezed out for you (soma juices)
From the one who laid out the sacrificial straw, O Nasatya.
Come, both of you, on the shining path!
4 O Indra, come bright shining one!
These squeezed (soma juices) are striving for you,
Peeled in one step with thin (fingers).
5 O Indra, come, encouraged by (our) thought,
Excited by inspired (poets) to prayers
Organizer of the sacrifice, squeezing out (soma)!
6 O Indra, come quickly
To prayers, O master of the buckskin horses!
Approve our squeezed (soma)!
7 Helpers guarding the people,
O All-Gods, come
Merciful to the squeezed (soma) of the donor!
8 O All-Gods crossing the waters,
Come, quick ones, to the squeezed out (soma),
Like cows - to pastures!
9 All-Gods, blameless,
Desirable, benevolent,
Let the drivers enjoy the sacrificial drink!
10 Pure Saraswati,
award-winning,
May he desire our sacrifice, who earns wealth by thought!
11 Inciting to rich gifts,
tuned to beneficence,
Saraswati accepted the sacrifice.
12 The Great Stream Illuminates
Saraswati with (his) banner.
She rules over all prayers.
I, 4. To Indra
1 Every day we call for help
Taking on a beautiful form,
Like a well milked cow - for milking.
2 Come to our push-ups (catfish)!
Drink soma, O drinker of soma!
After all, the intoxication of the rich promises the gift of cows.
3 Then we want to be honored
Your highest favors.
Don't overlook us! Come!
4 Go ask the wise man
About swift, irresistible Indra,
Who is your best friend.
5 And let our blasphemers say:
And you lost something else
Showing respect only to Indra.
6 (And) a stranger, and (our) people, O wonderful,
Let us be called happy:
Only with Indra we would like to be protected!
7 Give this fast (soma) to fast Indra,
(Him) decorating the sacrifice, intoxicating the husbands,
Flying (to a friend), pleasing friend!
8 Having drunk it, O mighty one,
You have become a killer of enemies.
Only you helped (in battles) for rewards rushing to the reward.
9 You, eager for reward (in battles) for rewards
We are pushing for a reward, o hundred-strong one,
For the capture of riches, O Indra.
10 Who is the great stream of wealth,
(Who) is a friend who ferries the squeezer (soma) to the other side.
To this Indra sing (glory)!
I, 5. To Indra
1 Come now! Sit down!
sing Indra,
Praising friends!
2 The first of many
Lord of the most worthy blessings,
Indra - with the catfish squeezed out!
3 Yes, he will change us on the campaign,
In wealth, in abundance!
May he come to us with awards!
4 Whose pair of buckskin horses cannot be held
Enemies upon collision in battles.
Sing (glory) to this Indra!
5 To the drinker of catfish these squeezed
Soma juices pure and mixed with sour milk
Flow, inviting (to drink them).
6 You were born, grew up at once,
For drinking squeezed (soma),
O Indra, for excellence, O auspicious one.
7 Let the fast ones join you
Soma juices, O Indra, thirsty for chanting!
May they be for the good of you, wise one!
8 Praises have strengthened you,
Songs of praise for you, O strong one!
May our praises strengthen you!
9 May Indra receive, whose help does not dry out,
This award of a thousand
(He,) in whom are all the forces of courage!
10 Let no mortals harm
Our bodies, O Indra, thirsty for chanting!
Turn away the deadly weapon, O (you), in whose (is) power!
I, 6. To Indra
Size - gayatri.
The anthem is dark and obscure. It contains reminiscences of the myth of Vala (vala - a cave in the rock, nom. pr. of the demon personifying it). The content of this myth is as follows. The cash cows were hidden by the demons of Pani in the rock of Vala. Indra with allies: the god of prayer Brihaspati, a crowd of divine singers Angiras and the god of fire Agni - went in search of cows. Finding them, Indra broke through the rock and released the cows (according to other versions of the myth, Vala broke the rock with his roar of Brihaspati and Angirasa with his singing). By cash cows, a number of commentators understand plentiful sacrificial libations, and then the hymn is interpreted as directed against non-Aryan tribes dasa / dasyu, who do not sacrifice to the Aryan gods. A cosmogonic interpretation of this myth is also possible, since having broken the rock, Indra (or his allies) found the light, the dawn, dispelled the darkness, let the water flow, i.e. established order in the universe.
1 They harness a yellowish (?), fiery,
Roaming around the still.
Lights shine in the sky.
2 They harness a couple of his favorites
Brown horses on both sides of the chariot (?),
Fiery red, fearless, carrying men.
3 Creating light for the lightless,
Form, O people, for the formless,
Together with the dawns you were born.
4 Then they arranged that by their own will
He began to be born again (and again),
And they made a name for themselves worthy of sacrifice.
5 With charioteers who break through even strongholds,
valakhily ( valakhilya IAST ) - hymns 8.49-8.59), many of which are intended for various sacrificial rituals. This long collection of short hymns is chiefly devoted to the praise of the gods. It consists of 10 books called mandalas.Each mandala consists of hymns called sukta (sukta IAST ), which, in turn, consist of separate verses called "rich" ( ṛc IAST ), in the plural - "richas" ( ṛcas IAST ). The mandalas are not equal in length or age. "Family (family) books", mandalas 2-7, are considered the oldest part and include the shortest books, sorted by length, making up 38% of the text. Mandala 8 and Mandala 9 probably include hymns of various ages, making up 15% and 9% of the text, respectively. Mandala 1 and Mandala 10 are the youngest and longest books, accounting for 37% of the text.
Preservation
The Rig Veda is preserved by two main shakhas ("branches", i.e. schools or redactions): Shakala ( Śākala IAST ) and Bashkala ( Bāṣkala IAST ). Given the great age of the text, it is very well preserved, so that the two editions are almost identical and can be used interchangeably without significant notes. Aitareya-brahmana contacts the Jackal. The Bashkala includes the Khilani and is related to the Kaushitaki Brahmana. These redactions include the order of the books and orthoepic changes, like the regularization of the sandhi (called "orthoepische Diaskeunase" by G. Oldenberg), which took place over the centuries after the compilation of the earliest hymns, almost simultaneously with the redaction of other Vedas.
Since the time of its compilation, the text has existed in two versions. The Samhitapatha applies all the Sanskrit rules for sandhi and its text is used for recitation. In Padapatha each word is isolated and it is used for memorization. Padapatha is essentially a commentary on the Samhitapatha, but both seem to be equivalent. Restored on metrical grounds, the original text (original in the sense that it seeks to restore the hymns as composed by the Rishis) lies somewhere in between, but closer to the Samhitapatha.
Organization
The most common numbering scheme is by book, hymn, and verse (and, if necessary, by foot ( pada) - a, b, c etc.) For example, the first pada -
- 1.1.1a agnim īḷe puróhitaṃ IAST - "I praise Agni, the high priest"
and last pada -
- 10.191.4d yáthāḥ vaḥ súsahāʹsati IAST - "for your stay in good society"
- Mandala 1 consists of 191 hymns. Hymn 1.1 is addressed to Agni and his name is the first word of the Rigveda. The rest of the hymns are mainly addressed to Agni and Indra. Hymns 1.154 - 1.156 are addressed to Vishnu.
- Mandala 2 consists of 43 hymns, mainly dedicated to Agni and Indra. It is usually attributed to the rishis Gritsamada Shaunhotra ( gṛtsamda śaunohotra IAST ).
- Mandala 3 consists of 62 hymns addressed mainly to Agni and Indra. Verse 3.62.10 is of great importance in Hinduism and is known as the Gayatri Mantra. Most of the hymns in this book are attributed to Vishwamitra Gathina ( viśvāmitra gāthinaḥ IAST ).
- Mandala 4 consists of 58 hymns addressed mainly to Agni and Indra. Most of the hymns in this book are attributed to Vamadeva Gautama ( vamadeva gautama IAST ).
- Mandala 5 consists of 87 hymns addressed mainly to Agni and Indra, the Vishvedevs, the Maruts, the dual deity Mitra-Varuna and the Ashvins. Two hymns are dedicated to Ushas (dawn) and Savitar. Most of the hymns in this book are attributed to the Atri family ( atri IAST ).
- Mandala 6 consists of 75 hymns addressed mainly to Agni and Indra. Most of the hymns in this book are attributed to barhaspatya( barhaspatya IAST ) to the Angiras family.
- Mandala 7 consists of 104 hymns addressed to Agni, Indra, Vishvadevs, Maruts, Mitra-Varuna, Ashvins, Ushas, Varuna, Vayu (wind), two - Saraswati and Vishnu, as well as other deities. Most of the hymns in this book are attributed to Vasistha Maitravaurni ( vasiṣṭha maitravaurṇi IAST ). It is in it that the “Mahamrityumjaya-mantra” is first encountered (Hymn “To the Maruts”, 59.12).
- Mandala 8 consists of 103 hymns addressed to various gods. Hymns 8.49 - 8.59 - Valakhily Apocrypha ( valakhilya IAST ). Most of the hymns in this book are attributed to the Kanwa family ( kāṇva IAST ).
- Mandala 9 consists of 114 hymns addressed to Some Pawamana, the plant from which the sacred drink of the Vedic religion was made.
- Mandala 10 consists of 191 hymns addressed to Agni and other gods. It contains the prayer to the rivers, which is important for the reconstruction of the geography of the Vedic civilization, and the Purusha Sukta, which is of great importance in the Hindu tradition. It also contains the Nasadiya Sukta (10.129), perhaps the most famous hymn in the West about Creation.
Rishi
Each hymn of the Rigveda is traditionally associated with a particular rishi, and each of the "family books" (Mandalas 2-7) is considered to have been compiled by a particular family of rishis. The main families, listed in descending order of the number of verses attributed to them:
- Angiras: 3619 (especially Mandala 6)
- Canva: 1315 (especially Mandala 8)
- Vasistha: 1267 (Mandala 7)
- Vishwamitra: 983 (Mandala 3)
- Atri: 885 (Mandala 5)
- Kashyapa: 415 (part of Mandala 9)
- Gritsamada: 401 (Mandala 2)
Translating to Russian language
"Rigveda" in 1989-1999 was completely translated into Russian by T. Ya. Elizarenkova. The translation takes into account the work on the text of European predecessors, being an unconditional most valuable contribution to domestic Indology, linguistics and philology.
Hindu tradition
In accordance with Hindu tradition, the hymns of the Rigveda were collected by Paila under the guidance of Vyasa ( Vyasa IAST ), which formed the Rigveda Samhita as we know it. According to Shatapatha Brahmana ( Śatapatha Brahmana IAST ), the number of syllables in Rig Veda is 432,000, equal to the number of muhurtas in forty years (30 muhurtas make up 1 day). This underscores the claims of the Vedic books that there is a connection (bandhu) between the astronomical, the physiological and the spiritual.
Dating and historical reconstruction
Rig Veda older than any other Indo-Aryan texts. Therefore, the attention of Western science has been riveted to it since the time of Max Müller. The records of the Rig Veda in the early phase of the Vedic religion are strongly associated with the pre-Zoroastrian Persian religion. Zoroastrianism and the Vedic religion are believed to have developed from an early common religious Indo-Iranian culture.
The text of the Rig Veda (as well as the other three Vedas), according to the statement contained in the Vedas themselves, states that the Vedas have always existed, from the beginning of time. And they were transmitted, from generation to generation, by rishis (wise men), to their students, orally. In a time horizon closer to us, they were clothed in textual form - at least 6 thousand years ago. Today, it appears to be the only copy of Bronze Age literature preserved in an unbroken tradition. Its compilation is usually attributed to 1700-1000. BC e.
In subsequent centuries, the text underwent standardization and revision of pronunciation (samhitapatha, padapatha). This redaction was completed around the 7th century BC. e.
Recordings appeared in India around the 5th century BC. e. in the form of Brahmi script, but texts comparable in length to the Rigveda were most likely not written down until the early Middle Ages, when the Gupta script and the Siddha script appeared. In the Middle Ages, manuscripts were used for teaching, but before the advent of the printing press in British India, knowledge played an insignificant role in the preservation of knowledge because of their fragility, because they were written on bark or palm leaves and quickly deteriorated in a tropical climate. The hymns were preserved in oral tradition for about a millennium from the time they were compiled to the redaction of the Rigveda, and the entire Rigveda was preserved in its entirety in shakhas for the next 2500 years, from the redaction up to editio princeps Müller is a collective memory feat unparalleled in any other known society.
Some of the names of gods and goddesses contained in the Rig Veda are found in other religious systems also based on Proto-Indo-European religion: Dyaus-Pitar is similar to the ancient Greek Zeus, the Latin Jupiter (from deus-pater) and the German Tyr ( Tyr); Mitra ( Mitra) is similar to the Persian Mitra ( Mithra); Ushas - with Greek Eos and Latin Aurora; and, less certainly, Varuna - with the ancient Greek Uranus and the Hittite Aruna. Finally, Agni is similar in sound and meaning to the Latin word "ignis" and the Russian word "fire".
Some authors have traced astronomical references in the Rigveda that allow it to be dated to the 4th millennium BC. e. , by the time of the Indian Neolithic. The rationale for this view remains controversial.
Kazanas (2000) in a polemic against the "Aryan Invasion Theory" suggests a date around 3100 BC. BC, based on the identification of the early Rigvedic rivers Saraswati and Ghaggar-Hakra and on glottochronological arguments. Controversial with the mainstream view of scholars, this view is diametrically opposed to the mainstream views of historical linguistics and supports the remaining controversial Exit India theory, which places the Late Proto-Indo-European language around 3000 BC. e.
However, the argument with the Saraswati River is not at all convincing, since it is known that the Indo-Aryans, having come to Hindustan, transferred the Indo-Iranian hydronyms with them. In particular, the Iranians also had an analogue of the Sarasvati River - Harakhvaiti (in Iranian, the sound "s" turns into "x").
Flora and fauna in the Rig Veda
Horses Ashva (Asva), Tarkshya (Târkshya) and cattle play an important role in the Rig Veda. There are also references to elephant (Hastin, Varana), camel (Ustra), especially in Mandala 8, buffalo (Mahisa), lion (Simha) and gaur (Gaur) . Birds are also mentioned in the Rigveda - the peacock (Mayura) and the red or "Brahmin" duck (Anas Casarca) Chakravaka.
More modern Indian views
The Hindu perception of the Rigveda has shifted from its original ritualistic content to a more symbolic or mystical interpretation. For example, descriptions of animal sacrifice are seen not as literal killing, but as transcendental processes. It is known that the Rigveda considers the Universe to be infinite in size, dividing knowledge into two categories: “lower” (referring to objects, filled with paradoxes) and “higher” (referring to the perceiving subject, free from paradoxes). Dayananda Saraswati, the founder of the Arya Samaj, and Sri Aurobindo emphasized the spiritual ( adhyatimic) interpretation of the book.
The Saraswati River, celebrated in RV 7.95 as the greatest river flowing from the mountain to the sea, is sometimes identified with the Ghaggar-Hakra River, which dried up perhaps before 2600 BC. e. and definitely - before 1900 BC. e .. There is another opinion that initially Saraswati was a river
