ऋग्वेद

Rig Veda is a collection of inspired hymns or songs and is the main source of information about "rig Vedic civilization" This ancient book in an Indo-European language, which contains the oldest forms of Sanskrit mantras dating back to the period 1500 - 1000 AD. e. Some scholars believe that the Rig Veda was created in such early period, like 12,000 BC – 4000 BC e.

The Rigvedic "samhita" or collection of mantras consists of 1017 hymns or suktas, which include 10,600 verses divided into eight "ashtakas", each of which contains eight "adhyayas" or chapters; these, in turn, are divided into different groups. There are ten books of the Rig Veda, called mandalas (literally “circles”). These hymns are the creations of many authors or sages called “rishis”. There are seven main rishis: Atri, Kanva, Jamadagni, Gotama and Bhardwaja.

Rig Veda contains detailed descriptions social, religious, political and economic realities of Rigvedic civilization. Although some of the hymns of the Rig Veda are characterized by monotheism, in the religion of the Rig Veda one can discern features of naturalistic polytheism and monism. Being one of the oldest and most important religious texts ancient india, Rig Veda is the oldest of the four collections of hymns and other sacred texts, known as . These writings are considered to be the "sacred knowledge" of the people who invaded India around 1600 BC. When the Aryans settled in India, their beliefs gradually developed into the religion of Hinduism, and the Rig Veda and other Vedas became the most sacred Hindu texts.

The Vedas were compiled between 1500 and 1000 BC. e. in Vedic Sanskrit, an ancient Indo-European language. For centuries they were passed down through oral tradition until they were eventually written down. By 300 n. e. The Vedas took their present form. The Rig Veda contains more than a thousand mantras or hymns addressed to the gods and natural elements.

According to ancient Hindu tradition, mantras are based on divine revelations received by members of certain families. Some families grouped mantras to form new mandalas. In each mandala, the mantras are grouped according to the deities with which they are associated.

Vedic ideas about time

The Vedas are primordial knowledge. Where did the Vedic texts come from? Four Vedas. Rig Veda. Veda itself. Yajur Veda. Atharva Veda. The discoveries of modern scientists have long been described in the Vedas. Vedas - practical knowledge. The hidden power of the Vedas. Puranas in the goodness of passion and ignorance. Sutra. Vedic time scale. Maha kalpa. Satya Yuga - golden era. Tretta Yuga - Silver Age. Dvapara Yuga - Copper Age. Kali Yuga - Iron Age. Confirmations in ancient scriptures. Ancient Greek sources. Indian legends. Scandinavian sagas. Astronomical records. Evidence from the Bible. Kali Yuga Society. The story of Siddhartha Gautama. The story of Isha putra. Levels of consciousness. Level 1 - anomaia. Level 2 - pranamaya. Level 3 - manomaya. Level 4 - vigyanamaya. Level 5 - anandamaya. Different perceptions

| 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 different lengths: from 1 (I, 99) to 58 (IX, 97) verses ( average length hymn 10-11 verses)…Total in Rig Veda 10,462 verses.

Hymns Rigveda 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 Rigveda 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 Rigveda 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 Rigveda 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 a transverse thread was passed through - weft (oto). Weaving terminology is widely used in Rig Veda, because poetic art rishi - creating 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 Rigveda They did not create new mythological stories themselves. The number of these stories in Rig Veda very limited. In the center there are two main plots that have a cosmogonic interpretation: the killing of the snake demon Vritra by Indra 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 thing important characteristic creative method hymn writers Rigveda. 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 Rig Veda 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 Dasas/Dasyas is characteristic of the initial period Aryan migration to India reflected in ancient parts Rigveda. It has been noted more than once that in the hymns Rigveda 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 Rigveda 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 Rig Veda 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 Rig Veda It is no coincidence that it is said that he made Dasa an aryem. Previous attempts to translate Rigveda on Western languages poems (except for some short fragments in anthologies) were considered absolutely unsuccessful. Translations published in India Rigveda 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

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.

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...- Complex 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 reached high strength spirit.

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. The idea of ​​an exchange between gods and adepts is expressed here: 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

yours highest favors.

Don't overlook us! Come!

4 Go ask a wise man

About the swift, 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

Enemies when colliding in battles.

Sing (glory) to this Indra!

5 To the drinking catfish these squeezed

Pure catfish juices mixed with sour milk

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 Let 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,

(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 Rig Veda 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.

Scientists believe that the books of the Rig Veda were compiled by poets from various groups priests over a five hundred year period. 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 more early 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 most ancient chariots drawn by horses were discovered in the Andronovo excavation sites in the Sintashta-Petrovka area in 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 most old 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, accounting for 15% and 9% of the text, respectively. Mandala 1 and Mandala 10 are the youngest and most long books, make 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 the reconstruction of geography 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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