Rigveda is a book of great mysteries and high poetry. Vedic Sanskrit is the mother tongue of the Rig Veda Another Rig Veda
The sacred texts of the Rig Veda early era of their existence were not written down, but were learned by heart, chanted and spoken out loud, which is why it is very difficult to give an exact dating of the Rig-Veda. Peoples speaking Vedic Sanskrit, as their native language, called themselves, and their language was called Aryan, that is, “mother tongue”. It is believed that the most ancient parts of the Rig Veda already existed in oral form around 3900 BC e. even before the rise of the Indus Valley Civilization (Harappan Kingdom) in 2500 BC e.
Rig Veda - ṛgveda - “veda of hymns”, literally “Speech of Knowledge” or “Praise to Knowledge”, “Hymn to Knowledge”.
Word ṛc - rig, rich - speech, praise, poetry, hymn. (Ukrainian rich = speech; other Russian: naRITSati, narichati, adverb, speech)
Word Veda - veda - sacred knowledge. Vid, ved - know, know (Old Russian. VEM - know. VESI - you know, VESTNO - openly, publicly; German -wissen, Dutch -weten, Swedish -veta, Polish -wiedzieć, Bulgarian -vedats , Belarusian - vidati.)
Vid-ma - vid-ma – we know(related words in Russian: apparently; Ukrainian “vidomo” - known, obviously; Italian vedére - to see).
Vid-a - vid-a - you know. Vedana - Vedana - Knowledge, knowledge (related words in Russian: know, taste) Vedin - Vedin - Vedun, seer- KNOWING, pre-SEERING. Vid-e (vidya) – knowledge. In modern Russian there are many words with Vedic roots vid, ved- to know, apparently, we see; confession, to tell, to know, to notify, notification, to inquire….
Avidya - avidya - ignorance, ignorance, illusion, as the opposite of “VIDYA” - knowledge.
goddess - bhogin - snake , water snake nymph.
The oldest oral texts of the Rig-Veda hymns were sounded in Vedic Sanskrit, they began to be written down for the first time in 2500 BC, and by 100 BC. hymns dedicated to the main gods of the Rig-Veda were finally recorded and formalized in the Rig-Veda.
The word "Sanskrit" means "created, perfected" and also "purified, sanctified". Sanskrit - saṃskṛtā vāk – “refined language”, by definition, has always been a "high" language, used for religious and scientific discussions.
Vedic forms of Sanskrit have been preserved in living circulation among religious ministers (brahmins) to the middle of the 1st millennium BC, ordinary Hindus did not know this sacred language. Knowledge of Vedic Sanskrit was the standard social class and level of education, students learned Sanskrit by carefully analyzing Panini's grammar.
The oldest surviving grammar of Vedic Sanskrit is " Ạṣtādhyāyī Panini" ("Eight Chapters of Grammar" by Panini)
, which dates back to 500 BC. It records the grammatical rules and Vedic forms of Sanskrit used during Panini's lifetime in the 5th century BC.
But myth-making in India did not stop with the study of the texts of the Rig-Veda hymns, new texts of the Vedas were created, new plots of the Indian epic, new deities appeared, the hierarchy of gods changed, and the Sanskrit of India itself changed, acquiring new grammatical rules and structures.
Over the past centuries, after the Hindus became acquainted with the ancient part of the hymns of the Rig Veda, in folk epic India has a continuation in the form of new Indian Vedas - Yajur Veda - “Veda of sacrificial formulas”, Sama Veda - “Veda of chants”, Atharva Veda - “Veda of spells”,
which shaped the worldview of modern Hinduism.
The ancient texts of the Rig Veda hymns gave a new impetus to the development of both the Avestan and Persian languages.
Vedism was not a pan-Indian religion , it was adhered to only by a group of tribes speaking Vedic (Vedic) Sanskrit of the Rig Veda. It is well known that the ideas of Vedism, over time, entered Hinduism, Buddhism, Christianity and many other religions of the world.
Vedic Sanskrit ( Vedic language listen)) is the earliest variety of the ancient Indian language.
Vedic Sanskrit more
archaic poetic language of mantras
(hymns, chants, ritual formulas and incantations). Mantras make up the four Vedas, of which the oldest is the Rig Veda, written down in 2500 BC. in verse,
and the later Atharva Veda - Veda magical spells and spells written in prose in later Sanskrit
. The prose of the Vedas is Brahmana commentaries on the Vedas
, And philosophical works arose on the basis of the Vedas.
Scientists say that the ancient Vedic Sanskrit texts of the Rig Veda and the Epic Sanskrit of the Hindu epic Mahabharata are separate languages, Although they are similar in many ways, they differ mainly in phonology, vocabulary and grammar.
Prakrits are languages derived from Vedic Sanskrit.
Vedic Sanskrit has a close connection with the Proto-Indo-European languages, in it we find the roots of all Indo-European languages. Vedic Sanskrit is the oldest evidence common language Indo-Iranian branch of the Indo-European family of languages.
All Indo-European languages descend from a single Proto-Indo-European language (PIE), whose speakers lived 5-6 thousand years ago. Various subgroups of the Indo-European language family appeared in different time . Genetic relationship of Vedic Sanskrit with modern languages Europe, Slavic languages, classical Greek and Latin can be seen in numerous related words. We find many roots of Vedic Sanskrit words in Slavic languages
, which were formed from a single Proto-Slavic language. There is disagreement among scientists regarding the geographical ancestral homeland of the Proto-Indo-European language. Some researchers today consider the Black Sea steppes, located north of the Black and Caspian Seas, to be the ancestral home of the Proto-Indo-European language, where around 4000 BC there lived peoples who erected mounds.
Other scientists (Colin Renfrew) believe that the ancestral home of the Proto-Indo-European language is the territory of ancient Anatolia and date its origin to several thousand years earlier. The culture of the ancient Proto-Indo-Europeans (PIE) probably represents Yamnaya, archaeological culture carriers of which in the 3rd millennium BC e. (3600 to 2300 BC) , lived in the eastern lands modern Ukraine
, on the rivers Bug, Dniester, in the south of Russia (in the Urals), on the Volga, in the territories of the Black Sea and Azov regions. The name Yamnaya comes from the Russian “pit”, a type of burial in a pit (grave) where the deceased was placed in a supine position with knees bent. In the burials of the Yamnaya culture, haplogroup R1a1, (SNP marker M17) of the Y chromosome was discovered. Ancient Yamnaya archaeological culture late copper age - early Bronze Age
| Rig Veda. Mandala I
Rig Veda. Mandala 1
Rigveda - the great beginning of Indian literature and culture Definitely the beginning Indian literature put . This beginning turned out to be not uncertain and timid, but brilliant. does not in any way resemble the weak trickle from which it arose over time
great river . can be compared to a huge majestic lake, which amazes more than what arose from it, and at the same time always remains a source. Meeting Rigveda consists of 1028 hymns of varying length: from 1 (I, 99) to 58 (IX, 97) verses ( average length
hymn 10-11 verses)…Total in . form cycles, or mandalas (lit. mandala - circle, disk), of which there are ten in the entire collection. These hymns were passed down orally in priestly families from generation to generation.
Mandalas . It is customary to call them family ones, since often in mandalas groups of hymns are attributed to certain families of singers.
At the same time, Mandalas I, VIII and X are not each associated with one particular type of rishi.
It has been established that the earliest addition to the family mandalas is the second part of mandala I (hymns 51-191). That the first part of this mandala (hymns 1-50) was later included in its composition is confirmed by its significant similarity to mandala VIII.
More than half of the hymns . Mandala I belongs to the Kanva family, to which also belongs the first part (hymns 1-66) of Mandala VIII.
To resolve the issue of the upper chronological limit . we have to turn to some chronological guidelines that appeared in the middle of the 1st millennium BC. The first definite date in Indian history is the spread of Buddhism in the 6th century. BC. Buddhism is in many ways consonant with the ideas of the Upanishads, which complete the Vedic tradition, at the beginning of which stands.
There are no traces of acquaintance with Buddhism in the Vedas, and this means that it was codified much earlier than the 6th century. BC.
Weaving was famous. The raw materials were sheep's wool and the fibrous grass kuca or darbha (synonyms for Tragrostis cynosuroides R. and S.). First, parallel warp threads were pulled (tantu from tan to pull), then the transverse threads were passed through - weft (oto). Weaving terminology is widely used in consists of 1028 hymns of varying length: from 1 (I, 99) to 58 (IX, 97) verses (, because the poetic art of rishis - the creation of hymns is often compared to weaving.
The hymn, along with sacrifice, was considered one of the main means of influencing the deity. To please the deity, it had to be made skillfully. According to the expressions found in the hymns, the rishis wove it like precious fabric, turning it like a carpenter’s ornate chariot. They worked out their hymns according to high models imprinted in the works of former rishis, ancestors, founders of priestly families, and ancestors belonging to these families.
As it appears, latest authors . They did not create new mythological stories themselves. The number of these stories in consists of 1028 hymns of varying length: from 1 (I, 99) to 58 (IX, 97) verses ( very limited. In the center there are two main plots that have a cosmogonic interpretation: Indra’s killing of the snake-demon Vritra and the liberation by Indra (or other mythological characters) of cows from the Vala cave, hidden there by the Pani demons (historically, perhaps two options for the development of one initial plot).
These two stories are constantly sung from hymn to hymn, which is explained by the fact that the monument is dedicated to the New Year ritual. Here we need to remind you of one more important characteristic creative method hymn writers .. According to the ideas of that time, the knowledge of rishis was visual, it was revealed to them by the deity in the form of a static picture. One picture replaced another, and in the change of these revelations was the knowledge of the world, encoded by the Vedic name dhi f. thought, idea, look; concept; intuition, cognition, reason; knowledge, art; prayer, as well as with the verb dhi - to imagine, to reflect.
The poet was called dhira - possessing dhi, wise, gifted. The poets asked the gods to grant them dhi. Thanks to dhi, poets became intermediaries between the gods and the ice.
came to us in two editions: Samhita (samhita) - a more ancient continuous text in which words are connected into a single sequence by the rules of phonetic assimilation and changes at the junctions, and a later padapatha (lit. reading by words), in which the rules of sandhi are removed and the text is given in the form of individual words (and in some cases in the form of individual morphemes) in the form required by the grammar.
IN consists of 1028 hymns of varying length: from 1 (I, 99) to 58 (IX, 97) verses ( ancient root stems are preserved more completely than anywhere else, which function as a name or as a verb depending on what type of inflections they are connected to. For example: vid - know, vid-ma - we know, vid-a - you know.
Time (kala) in the form of an ageless thousand-eyed horse with seven reins.
The sharp contrast between the Aryans and the Dasas/Dasyas is characteristic of the very initial period of Aryan migration to India, reflected in the ancient parts Rigveda. It has been noted more than once that in the hymns . dasa and dasyu are not the same thing. More often they talk about the destruction and subjugation of dasyu, rather than dasa.
There is a word dasyahatua, murder of dasyu, but there is no similar word with dasa. After . the word dasyu disappears altogether, and dasa is used to mean servant. Apparently, the more militant dasya were killed, and the dasa were not only killed, but also reduced to dependent sections of the population.
Moreover, the mixing process occurred so rapidly that in consists of 1028 hymns of varying length: from 1 (I, 99) to 58 (IX, 97) verses ( Apparently, a number of the ancestors-dasas converted to the Aryan religion, and thereby were included in society (cf., for example, in VIII, 46, 32 the mention of how the priest receives a reward from dasa Balbuthi).
About Indra in consists of 1028 hymns of varying length: from 1 (I, 99) to 58 (IX, 97) verses ( It is no coincidence that it is said that he made Dasa an aryem. Previous attempts to translate Rigveda into Western languages in verse (except for some short fragments in anthologies) were considered absolutely unsuccessful. Translations published in India . into English and modern Indian languages, as a rule, are in line with the orthodox Brahmanical tradition and contain valuable information in the field of ritual and realities.
It has never been fully translated into Russian before. Apart from the translations of individual hymns.
T. Ya. Elizarenkova
RIGVEDA
MANDALA I
I, 1. To Agni
1 I call on Agni - at the head of the placed
God of sacrifice (and) priest,
Hotara of the most abundant treasure.
2 Agni is worthy of the invocations of the Rishis -
Both previous and current:
May he bring the gods here!
3 Agni, through (him) may he achieve wealth
And prosperity - day after day -
Shining, most courageous!
4 O Agni, sacrifice (and) rite,
Which you cover from all sides,
They are the ones who go to the gods.
5 Agni-hotar with the insight of a poet,
True, with the brightest glory, -
May God and the gods come!
6 When you really desire it,
O Agni, do good to the one who worships (you),
Then this is true for you, O Angiras.
7 To you, O Agni, day after day,
O illuminator of darkness, we come
With prayer, bringing worship -
8 To him who reigns in the ceremonies,
To the shepherd of the law, shining,
To the one who grows in his house.
9 Like a father to his son,
O Agni, be available to us!
Accompany us for the greater good!
I, 2. To Vayu, Indra-Vai, Mitra-Varuna
Size - gayatri. This hymn, together with the following, is part of the ritual of inviting the gods to the morning sacrifice of Soma. The hymn is divided into three tercets, each of which is dedicated to a single or double deity. Each verse, except the last two, begins with the name of the deity, and the text contains audio allusions to them
1a O Vayu, come vayav a yahi...Sound writing, the purpose of which is to repeat the name of the deity
4c...drops (soma) indavo... - Sound allusion to the name of Indra.
7b...caring about someone else's ricadasam...- Compound word unclear morphological composition
8 ...Multiplying truth - Truth rta... - Or universal law, cosmic order
9 Mitra-Varuna...with an extensive dwelling... - That is. whose home is the sky
1 O Vayu, come, pleasing to the eyes,
These catfish juices are cooked.
Drink them, hear the call!
2 O Vayu, they glorify in songs of praise
singers for you,
With the squeezed soma, knowing the (time) hour.
He goes to the one who worships (you) to drink soma.
4 O Indra-Vayu, these are the squeezed juices (soma).
Come with joyful feelings:
After all, the drops (catfish) are striving for 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 the designated place -
In one moment, with genuine desire, O two husbands!
7 I call Mithra, who has pure power of action
And Varun, caring for someone else's (?), -
(Both of them) helping prayer greased.
8 By the truth, O Mitra-Varuna,
Multipliers of truth, cherishers of truth,
You have achieved high fortitude.
9 The pair of seers Mitra-Varuna,
Strong family, with an extensive home
(They) give us skillful power of action.
I, 3. To the Ashvins, Indra, All-Gods, Saraswati
Size - Gayatri. The anthem is divided into tercets
3b Nasatya is another name for the divine Ashwins. Here the idea of an exchange of gods and adepts is expressed: in exchange for the sacrificial gifts of adepts, the gods donate to them various benefits requested from them
8a…crossing the waters apturah - I.e. came from afar, through all obstacles, to sacrifice
8c...to the pastures of svasarani
9c Let the charioteers enjoy themselves - The gods are often called charioteers, either because they come to sacrifices, or because they generally ride chariots. Especially often this epithet defines the Ashvins and Maruts (with whom the All-Gods are often identified)
10-12 Saraswati - Chanted here as the goddess of sacred speech, prayer, bringing reward (10-11) and as a river goddess (12)
1 O Ashvins, rejoice
To sacrificial libations,
O swift-handed lords of beauty, full of joy!
2 O Ashwins, rich in miracles,
O two husbands, with great understanding
3 O wonderful ones, the (soma juices) have been squeezed out for you
From the one who laid out the sacrificial straw, O Nasatya.
Come, both of you, following the shining path!
4 O Indra, come, shining brightly!
These squeezed (soma juices) strive for you,
Peeled in one go with thin (fingers).
5 O Indra, come, encouraged by (our) thought,
Excited by inspired (poets) to prayers
The organizer of the victim, who squeezed out (soma)!
6 O Indra, come hastening
To prayers, O master of dun horses!
Approve our squeezed (soma)!
7 Helpers who protect people
O All-Gods, come
Be merciful to the squeezed (soma) of the donor!
8 O All-Gods who cross the waters,
Come, quick ones, to the squeezed (soma),
Like cows - to pasture!
9 All-Gods, blameless,
Desired, supportive,
Let the charioteers enjoy the sacrificial drink!
10 Pure Saraswati,
Rewarding with awards,
May the one who produces wealth through thought desire our sacrifice!
11 Encouraging rich gifts,
Attuned to good deeds,
Saraswati accepted the sacrifice.
12 The great stream illuminates
Saraswati (with her) banner.
She dominates 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 squeezes (soma)!
Drink soma, O soma drinker!
After all, the drunkenness of the rich promises the gift of cows.
3 Then we want to be worthy
Your highest mercies.
Don't overlook us! Come!
4 Go ask a wise man
About the fast, irresistible Indra,
Who is the best of friends for you.
5 And let our detractors say:
And you have lost something else,
Paying respect only to Indra.
6 (Both) the stranger and (our) people, O amazing one,
Let them call us happy:
Only with Indra we would like to be protected!
7 Give this quick one to quick Indra,
(His) adorning the victim, intoxicating the husbands,
Flying (to a friend), making a friend happy!
8 Having drunk it, O hundred-strong one,
You have become a killer of enemies.
Only you helped (in battles) for rewards those who were eager for rewards.
9 You, eager for rewards (in battles) for rewards
We are pushing towards the reward, O hundred-strong one,
To seize wealth, O Indra.
10 Who is the great stream of wealth,
(Who is) a friend who ferries the squeezing (soma) to the other side.
To this Indra sing (glory)!
I, 5. To Indra
1 Come now! Sit down!
Sing praises to Indra,
Praising friends!
2 The first of many,
Lord of the most worthy blessings,
Indra - with the squeezed catfish!
3 May he help us on our journey,
In wealth, in abundance!
May he come to us with rewards!
4 Whose pair of dun horses cannot be held
To enemies when colliding in battles.
Sing (glory) to this Indra!
5 To the drinking catfish these squeezed
Pure and mixed with sour milk Soma juices
They flow, inviting (to drink them).
6 You were born, grew up immediately,
For drinking squeezed (soma),
O Indra, for excellence, O benevolent one.
7 May the quick ones pour into you
The juices of Soma, O Indra, thirsty for chanting!
May they be for the benefit of you, the wise one!
8 You have been strengthened by praises,
Songs of praise for you, O hundred-strong one!
May our praises strengthen you!
9 May Indra, whose help never fails, receive
This reward numbering a thousand,
(He) in whom are all the powers of courage!
10 Let mortals do no harm
To 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 unclear. Contains reminiscences of the myth of Val (vala - a cave in the rock, nom. pr. of the demon who personifies it). The content of this myth boils down to the following. The milk cows were hidden by the Pani demons in the Vala rock. Indra and his allies: the god of prayer Brihaspati, a crowd of divine singers Angiras and the god of fire Agni - went in search of cows. Having found them, Indra broke 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 milch cows, a number of commentators understand abundant sacrificial libations, and then the hymn is interpreted as directed against the non-Aryan Dasa/Dasyu tribes who do not make sacrifices to the Aryan gods. A cosmogonic interpretation of this myth is also possible, because Having broken through 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,
Wandering around the motionless.
The luminaries are shining in the sky.
2 They harness a couple of his favorites
Damn horses on both sides of the chariot (?),
Fiery red, undaunted, 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 according to their own will
He began to be born again (and again),
And they created for themselves a name worthy of sacrifice.
5 With drivers who break down even strongholds,
Rig Veda(veda of hymns) - a collection of primarily religious hymns; the oldest known monument of Indian literature.
The Rig Veda is a collection of hymns in the Vedic language, one of the four Hindu religious texts known as the Vedas. The Rig Veda was apparently compiled around 1700–1100. BC e. and is one of the oldest Indo-Iranian texts and one of the oldest religious texts in the world. For centuries it was preserved only in oral tradition and was probably first written down only in early Middle Ages. Rig Veda is the most ancient and significant of the Vedas, a valuable source for the study of ancient Indian history and mythology. In 2007, UNESCO included the Rigveda in the Memory of the World register.
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 the 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 , Aditya, Ribhu, All-gods, many rivers (especially 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 fight between Vedic Aryans and their enemies, the Dasas.
Mandala First consists of 191 hymns. Hymn 1.1 is addressed to Agni, and his name is the first word of the Rig Veda. The remaining hymns are mainly addressed to Agni and Indra. Hymns 1.154 – 1.156 are addressed to Vishnu.
Mandala Second consists of 43 hymns, dedicated mainly to Agni and Indra. She is usually attributed to the rishi Gritsamada Shaunohotra.
Mandala Third 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.
Mandala Four consists of 58 hymns addressed primarily to Agni and Indra. Most of the hymns in this book are attributed to Vamadeva Gautama.
Mandala Fifth consists of 87 hymns addressed primarily to Agni and Indra, the Vishvedevas, the Maruts, the dual deity Mitra-Varuna and the Ashwins. Two hymns are dedicated to Ushas (dawn) and Savitar. Most of the hymns in this book are attributed to the Atri family.
Mandala Six consists of 75 hymns addressed primarily to Agni and Indra. Most of the hymns in this book are attributed to the Barhaspatyas, the Angiras family.
Mandala Seven consists of 104 hymns addressed to Agni, Indra, Vishwadevs, Maruts, Mitra-Varuna, Ashwins, 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. It is in it that the “Mahamrityumjaya mantra” is first encountered (Hymn “To the Maruts”, 59.12).
Mandala Eight consists of 103 hymns addressed to various gods. Hymns 8.49 – 8.59 – apocryphal Valakhilya. Most of the hymns in this book are attributed to the Kanva family.
Mandala Ninth consists of 114 hymns addressed to Soma Pavamana, the plant from which the sacred drink of the Vedic religion was made.
Mandala Ten consists of 191 hymns addressed to Agni and other gods. It contains the Nadistuti Sukta, a prayer to rivers, important for reconstructing the geography of Vedic civilization, and the Purusha Sukta, which has great importance in the Hindu tradition. It also contains the Nasadiyya Sukta (10.129), perhaps the most famous hymn in the West relating to Creation.
(Sanskrit: ऋग्वेद, ṛgveda IAST, “veda of hymns”) - a collection of primarily religious hymns, the first famous monument 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 considered to be II-VII. For centuries it was preserved only in oral tradition and was probably first written down only in the early Middle Ages. The Rig Veda is the most ancient and significant of the Vedas, a valuable source for the study of ancient Vedic heritage and mythology. In 2007, UNESCO included the Rig Veda in the Memory of the World register.
The Samhita of the Rig Veda is considered to be the oldest surviving Vedic text. The Rig Veda consists of 1,028 hymns in Vedic Sanskrit 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 Rig Veda were compiled by poets from various groups of priests over a period of five hundred years. According to Max Muller, based on philological and linguistic features, the Rig Veda was compiled between the 18th and 12th centuries BC. in the Punjab region. Other researchers give slightly later or earlier dates, and some believe that the period of compilation of the Rig Veda was not so long and took about one century between 1450-1350 BC.
There are great linguistic and cultural similarities between the Rig Veda and the early Iranian Avesta. This kinship goes back to pre-Indo-Iranian times and is associated with the Andronovo culture. The oldest horse-drawn chariots were discovered at the Andronovo excavation sites in the Sintashta-Petrovka region in the Ural Mountains and approximately date back to the beginning of the 2nd millennium BC.
Each mandala consists of hymns called sukta (sūkta IAST), which in turn consist of individual verses called rich (ṛc IAST), in plural- “richas” (ṛcas IAST). Mandalas are not equal in length or age. "Family (family) books", mandalas 2-7, are considered the oldest part and include the most short 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, making up 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 the 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 , Aditya, Ribhu, All-gods, many rivers (especially Sapta Sindhu (seven streams) and the Saraswati river), as well as various lesser gods, persons, concepts, phenomena and objects. The Rigveda 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 of European predecessors on the text, being an undoubted 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 Rig Veda. The remaining 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. She is usually attributed to the rishi 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 Viśvāmitra gāthinaḥ IAST.
Mandala 4 consists of 58 hymns, addressed primarily to Agni and Indra. Most of the hymns in this book are attributed to Vāmadeva Gautama (vāmadeva gautama IAST).
Mandala 5 consists of 87 hymns, addressed primarily to Agni and Indra, the Vishvedevas, the Maruts, the dual deity Mitra-Varuna and the Ashwins. 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 primarily to Agni and Indra. Most of the hymns in this book are attributed to the Barhaspatya (bārhaspatya IAST) family of Angiras.
Mandala 7 consists of 104 hymns, addressed to Agni, Indra, Vishwadevs, Maruts, Mitra-Varuna, Ashwins, Ushas, Varuna, Vayu (wind), two - Saraswati and Vishnu, as well as other deities. Most of the hymns in this book are attributed to Vasishtha Maitravaurni (vasiṣṭha maitravaurṇi IAST). It is in it that the “Mahamrityumjaya Mantra” is first found (Hymn “To the Maruts”, 59.12).
Mandala 8 consists of 103 hymns addressed to various gods. Hymns 8.49 - 8.59 - apocryphal Valakhilya (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 rivers, important for reconstructing the geography of Vedic civilization, and the Purusha Sukta, which is of great importance in the tradition. It also contains the Nasadiyya Sukta (10.129), perhaps the most famous hymn in the West relating to Creation.
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