That is 129 hymn 10 of the Rigveda mandala. Vedic Sanskrit is the mother tongue of the Rig Veda.

From all the Vedic scriptures, Rig Veda is the oldest. The classical Rig Veda is the basis of all other Vedas and contains great amount variety of hymns, some of which date back to almost 2000 BC. The Rig Veda is the oldest book in Sanskrit or other Indo-European languages. Various spiritual leaders contributed to recording their thoughts and sayings in the form of hymns. These hymns form a huge collection that have been absorbed into the Rig Veda. The hymns were written in Vedic Sanskrit. The composers of these hymns were great scientists and yogis who possessed high level understanding the deeper aspects of life.

History of Rigveda

Most of these hymns were composed to praise God. Each hymn has on average about 10 lines written in Sanskrit. These sacred hymns are the oldest form of Sanskrit mantras and have been used since ancient times. Each letter is pronounced in such a way that the full meaning and power of what is written becomes clear. These hymns have been composed using the scientific theory of sound so that the pronunciation of each letter hits the mark and sounds powerful.

Rigveda contains a lot of knowledge that is relevant in life day to day. Subtle aspects leading to life satisfaction through yoga, meditation, etc. were mentioned in large quantities details of the Rig Veda. People are gradually starting to understand the importance of meditation and yoga as everyday life full of stress becomes better with it. Rig Veda also mentions the ancient form of treatment Ayurveda and highlights its importance in our lives. This natural form of treating illness 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 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 the Vishwadevs, 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, Vishwadevs, Maruts, Mitra - Varuna, Ashwins, Ushas, ​​Indra - Varuna, Varuna, Vayu, as well as Saraswati and Vishnu.
Book 8: Contains 103 hymns dedicated to many gods.
Book 9: Contains 114 hymns dedicated to 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 Rig Veda has always been a topic of much debate. Scholars have found that there is difficulty in determining the time period when the Rig Veda was written and compiled. It has been found 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 BC. and 1000 BC The consensus reached is that the Rig Veda 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, Saraswati River, Vishvadeva, etc. Of the 10 books of the Rigveda, the seventh book or mandala contains one hundred and four hymns dedicated to gods such as Agni (fire), Varuna (rain), Vayu (wind), Saraswati (goddess of knowledge), etc. The Tenth Mandala contains one hundred and ninety-one hymns, mainly dedicated to the god of fire. It also contains a special part called Nadistuti Suktas, which are a kind of hymns specifically dedicated to praising the holy rivers. These hymns extol the characteristic qualities of rivers in general, the qualities of creating and maintaining life forms, as opposed to their abilities to destroy what has been created.

Techniques of the Rig Veda

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Shanti-patha of the Rig Veda

Om! Let my speech be based on manas! Let my manas be absolutely clearly based on Vach (Saraswati)!

Let these two (speech and manas) bring me the Vedas! Let what I have heard never 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!

May He (Brahman) protect me! May He (Brahman) protect the speaker! May he protect me! May he protect the speaker! May he protect the speaker!

Om! Calm! Equanimity! World!

Shanti-patha of the Rig Veda

Gayatri mantra

Om! Earthly (world), Underworld (world) and Heaven. That (born) from Savitar, beautiful, in splendor.

(To this) God let us direct (our thoughts). May Buddhi move us towards this.

Gayatri mantra in doc format with Devanagari text, transliteration and translation.

Ganapati mantra

Om! Dear teachers, bow! Hari, Om!

We call upon you, the Lord of all ganas, the sage, the illustrious expert in wisdom, the oldest Lord and the Lord of sacred mantras!

Hearing us with favor! Come down to our house! Om! Great Ganapati, worship!

Ganapati mantra in doc format with Devanagari text, transliteration and translation.

Aghamarshana suktam

From the outbreak of tapas, Rhythm and Truth were born, then the night was born, and then the Ocean (and) the wave (in it).

From the Ocean (and) from the wave arose the Year, bestowing days and nights for the World, the Lord for (all) those who see.

He, Dhatar, Surya and Chandra also established extraordinary ones! And - Heaven and Earth, Atmosphere, and Heaven!

Aghamarshana suktam in doc format with Devanagari text, transliteration and translation.

Hymn to Agni

Agni should be glorified by the ancient Rishis also by the modern ones. He will bring the gods here!

Through Agni, let him achieve wealth, prosperity for every day, glory (of the race) of the richest in men!

O Agni, the sacrifice that you securely embrace from all sides is the one that reaches the gods!

Agni is the High Priest, gifted with wisdom, the True One, the Most worthy of loud glory, may God come with the (other) gods!

To the one who honors the Angas (sections of the Vedas), O Agni, bring goodness! This is true for You, O Angiras!

We come to You, O Agni, day after day, O Lighter of darkness, supporting “namas” with our thoughts!

Administrator of religious rites, Protecting the True order, Sparkling, Prosperous in my home!

Therefore, we are like father to son, O Agni, may You become lenient! May You be with us for prosperity!

Hymn to Agni in doc format with Devanagari text, transliteration and translation.

Purusha suktam

Om! The thousand-headed Purusha, the thousand-eyed, the thousand-legged One, covering the Earth on all sides, towered (above it) the width of ten fingers.

It is Purusha who is everything that was and that will be. And He is the Lord of immortality, who grows taller because of what he eats.

So great is his courage, and so powerful is Purusha. Its quarter (are) the creatures of (this) World, its three quarters (are) the world of the gods in Heaven.

Purusha rose three-quarters upward (to Heaven), one-quarter of him remained here (in this World) 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, appeared above the Earth from behind and in front.

When the gods performed the Yajna as a sacrifice to Purusha, spring was his sacrificial oil, summer was his firewood, and autumn was his sacrificial offering.

That sacrifice, Purusha, was sprinkled on the sacrificial grass at the beginning of time. The gods and sadhyas and rishis defeated them.

From this Sacrifice, sacrificed for all, multi-colored oil was collected. Those animals (Purusha?) created in the air, in the forest and in the village.

From this Sacrifice, sacrificed for everyone, Richis (verses of the Rig-Veda) and Samanas (verses of the Sama-Veda) were born, (all) Meters-Chhandas were born, from it Yajusas (verses of the Yajur-Veda) were born.

From this Sacrifice were born horses and other (animals) that had teeth in both jaws, and of course, cows were born from Her. From Her were born goats and sheep.

When Purusha was divided, into how many parts (He) was changed? What has his mouth become? What - hands? What about hips, legs?

The (varna) brahmanas were made from His mouth, the (varna) kshatriyas were born from His hands, the vaisyas were born from His thighs, the sudras were born from His 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 air space, 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 fences, three times seven he made wood. The gods who performed that yajna bound Purusha as a sacrificial animal.

The yajnas were sacrificed by the gods. These were the first establishments of dharma. Of course, they, noble gods, followed to heaven, where the sadhyas had been before.

I know this Purusha, the Great One, the color of Aditya (Sun) behind darkness. It is in this way that having recognized Him, (man) transcends death. The one who walks knows no other way. Om Calmness, equanimity, peace!

Purusha suktam in doc format with Devanagari text, transliteration and translation.

The main content of the Rig Veda consists of hymns (suktas or rich) addressed to various deities revered by the Aryans during the period of their migration to India. The hymns praise the exploits, blessings, and greatness of these gods, and appeal to them for the “granting of wealth (primarily cow herds), numerous offspring (male), long life, prosperity, and victory. In the “ancestral books” hymns dedicated to various gods; each book begins with hymns to Agni, the god of fire, followed by hymns to Indra - these two are the most significant deities of the Rigveda, then the sequence of groups of hymns varies. In the remaining books the principle of arrangement of hymns is less consistent (Book IX, as noted, is entirely dedicated to Soma), but the first hymn of the Rig Veda in the first book is also addressed to Agni.

The indicated arrangement of hymns in groups, as well as some stereotypical composition of each hymn dedicated to the praise of the deity, creates the impression of a certain monotony for the reader of the Rigveda. If the first two or three hymns can interest and attract him with imagery and expressiveness poetic speech, then in subsequent long series the same images, comparisons, stereotypical expressions begin to repeat and vary again, and the high artistic merits of the Rig Veda, noted already by its first researchers, are not always clearly distinguishable against the background of this tedious monotony.

This ancient collection of hymns was not created for aesthetic purposes; hymns had first of all religious significance, they were performed during all kinds of rituals, at sacrifices. The Rig Veda is usually defined as a book of religious poetry. Some researchers have emphasized the ritual content of the Rigveda hymns. However, these definitions are not entirely accurate.

First of all, only a relatively small part of the hymns is clearly and directly related to ritual. The relationship of the rest of the monument's text to the ritual is rather unclear; This issue is now difficult to resolve definitively. Not all the hymns of the Rig Veda are directly related to the worship of gods. The content of the book is quite complex and too varied to fit into the framework of this definition. The Rigveda quite broadly reflects the era of its creation, although it gives us little specific historical material. For us, this is a monument to a certain stage in cultural development human society, reflecting very early forms of ideology; The main interest in the Rig Veda is its mythological material. Already created in relatively late period historical development, she reflected in many hymns a very ancient worldview, born in previous eras of the existence of tribal society. It is not for nothing that at one time the study of the contents of the Rig Veda contributed to significant progress scientific research in this area.

V.G. Erman SKETCH OF THE HISTORY OF VEDIC LITERATURE

Rig Veda. Mandala 1

Rigveda - the great beginning of Indian literature and culture

Undoubtedly, the beginning of Indian literature was laid. This beginning turned out to be not uncertain and timid, but brilliant. does not in any way resemble a weak stream from which a great river eventually arose. 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 lengths: from 1 (I, 99) to 58 (IX, 97) verses (the average length of a hymn is 10-11 verses)…Total 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 did not create new ones themselves mythological stories. 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 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 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 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 into Western languages ​​in verse (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 most ancient of famous monument 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 struggle between the 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.

Mandala 1 + Mandala 2 + Mandala 3 + Mandala 4

MANDALA 1

1.,1.. “To Agni” 1. I call on Agni - at the head of the appointed God of sacrifice (and) priest, Hotar, the most abundantly treasured. 2. Agni is worthy of the invocations of rishis, both past and present: May he bring the gods here! 3. Agni, through (him) may he achieve wealth and prosperity - from day to day, the Shining One, the most courageous! 4. O Agni, sacrifice (and) ritual, which you embrace from all sides, They are the ones who go to the gods. 5. Agni-hotar with the insight of a poet, the True One, with the brightest glory, may God come with the gods! 6. When you really desire, O Agni, to do good to the one who honors (you), then this is true for you, O Angiras. 7. To you, O Agni, day after day, O illuminating darkness, we come With prayer, bringing worship 8. To the one who reigns in rituals, To the shepherd of the law, sparkling, 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! 1., 2. “To Vayu, Indra-Vayu, Mitra-Varuna” 1. O Vayu, come, pleasant to the eyes, These soma juices are prepared. Drink them, hear the call! 2. O Vayu, the singers glorify You in songs of praise, With the squeezed soma, knowing the (prepared) hour. 3. O Vayu, your (everything?) filling Voice, extending far, 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 (soma) are striving for you! 5. O Vayu and Indra, you understand the squeezed (juice of Soma), O rich in reward. Come quickly, both of you! 6. O Vayu and Indra, to the squeezing (soma) Come to the conditional place In an instant, with genuine desire, O two husbands! 7. I invoke Mithra, who has the pure power of action, And Varuna, who cares for the stranger (?), (Both of them), helping the prayer, greased. 8. By the truth, O Mitra-Varuna, multiplying the truth, cherishing the truth, you have achieved high strength spirit. 9. The pair of seers Mitra-Varuna, of a strong race, with an extensive dwelling (They) give us skillful power of action. 1., 3.. "To the Ashvins, Indra, All-Gods, Saraswati" 1. O Ashvins, rejoice in the Sacrificial libations, O swift-handed lords of beauty, full of joy! 2. O Ashwins, rich in miracles, O two men, with great understanding, accept (our) voices favorably, O reverent ones! 3. O wonderful ones, (the juices of soma) 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, brightly shining! These squeezed (soma juices) strive for you, Purified in one go by thin (fingers). 5. O Indra, come, encouraged by (our) thought, Excited by the inspired (poets), to the prayers of the Organizer of the sacrifice, who has squeezed out (soma)! 6. O Indra, come hastening to prayers, O master of dun horses! Approve our squeezed (soma) 1. 7. Helpers who protect people, O All-Gods, come with mercy 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 the pastures! 9. All-Gods, immaculate, Desired, supportive, Let the charioteers enjoy the sacrificial drink! 10. Pure Saraswati, Rewarding with rewards, May she desire our sacrifice, obtaining wealth with her thoughts! 11. Encouraging rich gifts, Attuned to good deeds, Saraswati accepted the sacrifice. 12. The great stream illuminates Saraswati with (its) banner. She dominates all prayers. 1.,4.. "To Indra) 1. Every day we call for help from Him who has assumed a beautiful form, Like a well-milked cow for milking. 2. Come to our squeezes (somas)! Drink somas, O soma drinker! After all, the intoxication of the rich promises the gift of cows. 3. Then we want to be worthy of Your highest mercies. Do not overlook us! Come! 4. Go ask the sage About the quick, irresistible Indra, Who is for you the best of friends. 5. And let our detractors say: “And another -that is what you have lost, By showing respect only to Indra." 6. (Both) the stranger and (our) people, oh amazing one, Let them call us happy: Only with Indra we would like to be protected! 7. Give this quick (soma) to the swift Indra, (Him) decorating the victim, intoxicating husbands, Flying (to a friend), pleasing a friend! 8. Having drunk it, O hundred-strong one, You became a slayer of enemies. Only You helped (in battles) for rewards the one eager for a reward. 9. You 10. Who is the great stream of wealth, (Who is) the friend who ferries to the other side the squeezing (soma), To this Indra sing ( glory)! 1.,5.. “To Indra” 1. Come! Sit down! Sing praises to Indra, O praising friends! 2. The first of many, the Lord of the most worthy blessings, Indra - with a squeezed som! 3. May he change us on the campaign, In wealth, in abundance! May he come to us with rewards! 4. Whose pair of dun horses the Enemies cannot hold when they clash in battle, Sing (glory) to this Indra! 5. To the drinking catfish, these squeezed out Clean and mixed with sour milk Soma juices flow, inviting (to drink them). 6. You were born, having grown up immediately, For the drink of squeezed (soma), O Indra, for excellence, O benevolent one. 7. May the rapid Juices of Soma flow into you, O Indra, thirsty for chanting! May they be for the benefit of you, the wise one! 8. You have been strengthened by glorifications, songs of praise have strengthened 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 is all the strength of courage! .0 May mortals not harm Our bodies, O Indra, thirsty for chanting! Turn away the deadly weapon, O (you), in whose (is) power! 1., 6.. "To Indra" 1. They harness a yellowish (?), fiery one, Wandering around the motionless ones. The luminaries are shining in the sky. 2. They harness a pair of his favorite 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 through even strongholds, O Indra, you found the cows, Even (when they were hidden) in a hiding place. 6. As those who strive for God (offer) prayer, the Chant extolled the Finder of Wealth, the great, the famous. 7. Oh that you would appear along with Indra, Moving along with the fearless, (you both) joyful, with equal splendor. 8. With the flawless, heavenly crowds (of singers) Desired for Indra, the Generous One sings loudly ( song of victory). 9. Come from there, O wanderer around, Or from the bright space of the sky! (All) voices rushed towards him together. O We pray to Indra for prey, Whether from here or from heaven, From earthly (space) or from the great (air). 1., 7.. “To Indra” 1. After all, it was Indra who was loudly - the singers, Indra - the praisers of praise, Indra was called by the voices. 2. It is Indra who is associated with a pair of dun horses. (Let) Indra the Thunderer, golden, with (decorate his horses) harnessed by words! 3. Indra raised the sun into the sky, so that one could see (him) for a long time. He split the rock with cows (in it).

4. O Indra, help us in competitions for reward, And (there) where the spoils are a thousand, Strong, with strong reinforcements! 5. We call upon Indra in a great battle, Indra in a small one, as an ally in beating enemies, (as) a thunderer. 6. O bull, that pot of food, O (you,) giving in full, open for us, (You,) not meeting resistance! 7. In what impulses (rise) high Praises to Indra the Thunderer - I have no shortage of praising him! 8. Like a mighty bull - a herd, With force he drives the peoples, Powerful, not meeting resistance. 9. Who alone reigns over people, reigns over wealth, Indra - over five settlements (tribes), 10. (This) Indra for you we call From everywhere around, (away) from all tribes May he only be ours! 1.,8.. “To Indra” 1. O Indra, grant (to us) in support Wealth, bringing booty, victorious, Always prevailing, supreme, 2. With the help of which, with your support, We could repel enemies In fist fight (and) on horseback. 3. O Indra, with your support May we take clubs, like (you -) the vajra, (And) defeat all rivals in the fight! 4. We are with the brave archers, O Indra, with you as an ally. We want to overcome those who are at war (with us)! 5. Great Indra. And may even greater Greatness be (the lot of) the Thunderer! Like the sky is wide, the strength (of him)! 6. (Those) men who obtained (a reward) in a fight, Or when achieving offspring, Or endowed with the power of vision, inspired... 7. (That) belly that drinks soma most, Swells like the ocean, (Ta) the throat is like wide waters. . . 8. Verily, his mercy is Great (and) abundant (and) brings cows, (It) is like a ripe branch for the one who honors (him). 9. Verily, strong are your Supports, O Indra, for one like me; They are immediately (available) for the one who worships (you 10. Verily, he desires Glorification and a song of praise, Which must be performed so that Indra drinks soma. 1.,9.. “To Indra” 1. O Indra, come! Get intoxicated with the drink All days of offering Soma, Great One, surpassing (all) in strength! 2. Release it on the squeezed (Soma) 1. (Pour) the intoxicating intoxicating Indra, Effective - active in everything! 3. Be intoxicated, O beautiful-lipped, with intoxicating Praises, O belonging to all nations, On these squeezes (somas)! 4. Released, O Indra, songs of praise to you. They rushed to meet you, Insatiable - to the bull husband. 5. Bring to us a beautiful Desired gift, O Indra! May it be abundant , rich! 6. (And) drive us here well, To wealth, O Indra, impatient, O you with sparkling power, (us) worthy of honor. 7. Create for us, O Indra, the glory of (many) cows (And) rewards , wide, high, For life, indestructible! 8. Build up for us high glory, Splendor that produces thousands, O Indra, chariots full of those reinforcements! 9. Singing songs of praise to the hymn-worthy Lord of blessings, Indra, Who comes to the call to help. . . 10. To Indra the Tall, who rejoices with every squeeze of Soma, the noble man High lifts up a loud song. 1.,10.. "To Indra" 1. The chanters sing your praises, The praisers praise you with praise. The Brahmins, O hundred-strong one, lifted you like a beam (under a roof). 2. When he climbed from peak to peak (And) saw how much there was to do, Then Indra noticed (his) goal. Like a ram (leader), he moves with the herd. 3. Harness a pair of magnificently maned dun stallions with a tight girth, And come to us, O Soma-drinking Indra, To hear our song of praise. 4. Come to the praise, take up the song, Glorify, roar, And together with us, O Vasu, Strengthen, O Indra, prayer and sacrifice! 5. A song of praise must be sung for Indra As a reinforcement for the most merciful, So that the mighty may enjoy the Squeezed (soma) and our company. 6. Only to him do we turn for friendship, to him for wealth, to him for heroic strength, and he, the mighty one, must try for us, Indra, the bestower of goodness. 7. (A pen with cows,) easily opened, easily emptied, O Indra, (this is) a distinction given only by you! Open the cow pen! Do a good deed, O master of the crushing stones! 8. After all, even both worlds cannot cope with you, the Enraged One. Conquer the heavenly waters! (Wind) blow away the cows for us! 9. O sensitive one, hear the call! Receive my chants! O Indra, this is my praise, make it closer to yourself than to your comrade! .0 After all, we know you as the most ardent bull, Hearing the call in competitions. We call upon the support of the most ardent bull, bringing thousands. And Drink, Indra, dear one of the Kushika family, Rejoicing in our squeezed (soma)! Extend (us) more new term life! Make a Rishi conquer thousands! 12. May these chantings embrace you from all sides, O one who thirsts for chanting! May they be (to him), the strong one vitality as reinforcements! May they delight you with joy! 1., II. "To Indra" 1. All songs of praise strengthened Indra, who contains the (whole) sea, the Best of charioteers, the Lord of rewards, the lord of (all) existence. 2. In friendship with you, O Indra, the rewarder, We, O lord of strength, (have nothing) to fear. We rejoice towards you, the Victor, the undefeated. 3. Indra has many gifts, (his) mercy does not dry out, If from the reward (herd) of cows, He gives a generous gift to the singers. 4. Breaking through fortresses, young poet, He was born with inordinate strength, Indra, supporting any (our) cause, The much-famous thunderer. 5. You opened a cave at Vala, the owner of cows, O thrower of stones. The gods supported you, inspired by you fearlessly. 6. With your gifts, O hero, I returned (home), announcing (them) to the river. They were there, O one who thirsts for praise, The singers know this about you. 7. With witchcraft spells, O Indra, you brought down the witchcraft Shushna on his face. The wise know this about you. Raise their glory! 8. Praises called upon Indra, Who rules by (his) strength, (Indra), whose gifts are a thousand Or even more.