In this article, I have listed some important hymns from the Rig Veda. Rig Veda Samhita is the most sacred book of Hindus. It is also the oldest book in the world. There are about 1028 hymns, 10 Mandalas, and 10000 shlokas in it.

Important Hymns from the Rig Veda:

A. Nasadiya Sukta.

B. Purusha Sukta.

C. Vishwakarman Sukta.

D. Hiranyagarbha Sukta.

E. Aksha Sukta.

F. Yama-Yami-Samvada Sukta.

A. Nasadiya Sukta – The Hymn of Creation:

It explains the origin of the universe.

1. Then was not non-existent nor existent: there was no realm of air, no sky beyond it.

 What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water?

 2. Death was not then, nor was there aught immortal: no sign was there, the day’s and night’s divider.

 That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever.

 3. Darkness there was: at first concealed in darkness this all was indiscriminate chaos.

 All that existed then was void and formless: by the great power of Warmth was born that Unit.

 4. Thereafter rose Desire at the beginning, Desire, the primal seed, and germ of Spirit.

 Sages who searched with their heart’s thought discovered the existent’s kinship in the non-existent.

 5. Transversely was their severing line extended: what was above it then and what below it?

 There were begetters, there were mighty forces, free action here and energy up yonder.

 6. Who verily knows and who can here declare it, whence it was born and whence comes this creation?

 The Gods are later than this world’s production. Who knows then whence it first came into being?

 7. He, the first origin of this creation, whether he formed it all or did not form it,

 Whose eye controls this world in the highest heaven, he verily knows it, or perhaps he knows not. (Rig Veda 10.129)

B. Purusha Sukta:

This hymn explains how the four varnas were born and is the base of the caste system.

1. A THOUSAND heads hath Puruṣa, a thousand eyes, a thousand feet.

 On every side pervading earth, he fills a space ten fingers wide.

 2. This Puruṣa is all that yet hath been and all that is to be;

 The Lord of Immortality which waxes greater still by food.

 3. So mighty is his greatness; yea, greater than this is Puruṣa.

 All creatures are one-fourth of him, three-fourths eternal life in heaven.

 4. With three-fourths Puruṣa went up: one-fourth of him again was here.

 Thence he strode out to every side over what cats not and what cats.

 5. From him Virāj was born; again Puruṣa from Virāj was born.

 As soon as he was born he spread eastward and westward o’er the earth.

 6. When Gods prepared the sacrifice with Puruṣa as their offering,

 Its oil was spring, the holy gift was autumn; summer was the wood.

 7. They balmed as the victim on the grass Puruṣa born in the earliest time.

 With him, the Deities and all Sādhyas and Ṛṣis sacrificed.

 8. From that great general sacrifice the dripping fat was gathered up.

 He formed the creatures of the air and animals, both wild and tame.

 9. From that great general sacrifice Ṛcas and Sāma-hymns were born:

 Therefrom were spells and charms produced; the Yajus had its birth from it.

 10. From it were horses born, from it all cattle with two rows of teeth:

 From it was generated kine, from it the goats and sheep were born.

 11. When they divided Puruṣa how many portions did they make?

 What do they call his mouth, his arms? What do they call his thighs and feet?

 12. The Brahman was his mouth, of both his arms was the Rājanya made.

 His thighs became the Vaiśya, from his feet the Śūdra was produced.

 13. The Moon was gendered from his mind, and from his eye the Sun had birth;

 Indra and Agni from his mouth were born, and Vāyu from his breath.

 14. Forth from his navel came mid-air the sky was fashioned from his head

 Earth from his feet, and from his ears the regions. Thus they formed the worlds.

 15. Seven fencing-sticks had he, thrice seven layers of fuel were prepared,

 When the Gods, offering sacrifice, bound, as their victim, Puruṣa.

 16. Gods, sacrificing, sacrificed the victim these were the earliest holy ordinances.

 The Mighty Ones attained the height of heaven, there where the Sādhyas, Gods of old, are dwelling. (Rig Veda 10.90)

C. Vishwakarman Sukta

The concept of the Shiva lingam and Lord Brahma coming out of the navel of Lord Vishnu is inspired by a verse in this Sukta.

1. THE Father of the eye, the Wise in spirit, created both these worlds submerged in fatness.

 Then when the eastern ends were firmly fastened, the heavens and the earth were far extended.

 2. Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence.

 Their offerings joy in rich juice where they value One, only One, beyond the Seven Ṛṣis.

 3. Father who made us, he who, as Disposer, knoweth all races and all things existing,

 Even he alone, the Deities’ name-giver, him other beings seek for information.

 4. To him in the sacrifice they offered treasures,—Ṛṣis of old, in numerous troops, as singers,

 Who, in the distant, near, and lower region, made ready all these things that have existence.

 5. That which is earlier than this earth and heaven, before the Asuras and Gods had being,—

 What was the germ primeval which the waters received where all the Gods were seen together?

 6. The waters, they received that germ primeval wherein the Gods were gathered all together.

 It rested set upon the Unborn’s navel, that One wherein abides all things existing.

 7. Ye will not find him who produced these creatures: another thing hath risen up among you.

 Enwrapt in the misty cloud, with lips that stammer, hymn-chanters wander and are discontented. (Rig Veda 10.82)

D. Hiranyagarbha Sukta:

It is one of the most famous and important hymns from the Rig Veda. Hiranyagarbha means “the golden womb”.

1. In the beginning, rose Hiranyagarbha, born Only the Lord of all created beings.

 He fixed and held up this earth and heaven. What God shall we adore with our oblation?

 2. Giver of vital breath, of power and vigor, he whose commandments all the Gods acknowledge –

 The Lord of death, whose shade is life immortal. What God shall we adore with our oblation?

 3. Who by his grandeur has become Sole Ruler of all the moving world that breathes and slumbers;

 He who is Lord of men and Lord of cattle. What God shall we adore with our oblation?

 4. His, through his might, are these snow-covered mountains, and men call sea and Rasā his possession:

 His arms are these, his are these heavenly regions. What God shall we adore with our oblation?

 5. By him the heavens are strong and earth is steadfast, by him light’s realm and sky-vault are supported:

 By him, the regions in mid-air were measured. What God shall we adore with our oblation?

 6. To him, supported by his help, two armies embattled look while trembling in their spirit,

 When over them the risen Sun is shining. What God shall we adore with our oblation?

 7. What time the mighty waters came, containing the universal germ, producing Agni,

 From there sprang the Gods’ one spirit into being. What God shall we adore with our oblation?

 8. He, in his might, surveyed the floods containing productive force and generating Worship.

 He is the God of gods and none beside him. What God shall we adore with our oblation?

 9. Never may he harm us who is earth’s begetter, nor he whose laws are sure, the heavens’ Creator,

 He who brought forth the great and lucid waters. What God shall we adore with our oblation?

 10. Prajāpati! You only comprehended all these created things and none beside you.

 Grant us our hearts’ desire when we invoke you: may we have a store of riches in possession. (Rig Veda 10.121)

E. Aksha Sukta

1. SPRUNG from tall trees on windy heights, these rollers transport me as they turn upon the table.

 Dearer to me the die that never slumbers than the deep draught of Mujavan’s own Soma.

 2. She never vexed me nor was angry with me, but to my friends and me was ever gracious.

 For the die’s sake, whose single point is final, mine own devoted wife I alienated.

 3. My wife holds me aloof, her mother hates me: the wretched man finds none to give him comfort.

 As of a costly horse grown old and feeble, I find not any profit of the gamester.

 4. Others caress the wife of him whose riches the die hath coveted, that rapid courser:

 Of him speak father, mother, brothers saying, We know him not: bind him and take him with you.

 5. When I resolve to play with these no longer, my friends depart from me and leave me lonely.

 When the brown dice, thrown on the board, have rattled, like a fond girl I seek the place of meeting.

 6. The gamester seeks the gambling-house, and wonders, his body all afire, Shall I be lucky?

 Still, do the dice extend his eager longing, staking his gains against his adversary.

 7. Dice, verily, are armed with goads and driving-hooks, deceiving and tormenting, causing grievous woe.

 They give frail gifts and then destroy the man who wins, thickly anointed with the player’s fairest good.

 8. Merrily sports their troop, the three-and-fifty, like Savitar the God whose ways are faithful.

 They bend not even to the mighty’s anger: the King himself pays homage and reveres them.

 9. Downward they roll, and then spring quickly upward, and, handless, force the man with hands to serve them.

 Cast on the board, like lumps of magic charcoal, though cold themselves they burn the heart to ashes.

 10. The gambler’s wife is left forlorn and wretched: the mother mourns the son who wanders homeless.

 In constant fear, in debt, and seeking riches, he goes by night unto the home of others.

 11. Sad is the gambler when he sees a matron, another’s wife and his well-ordered dwelling.

 He yokes the brown steeds in the early morning, and when the fire is cold sinks down an outcast.

 12. To the great captain of your mighty army, who hath become the host’s imperial leader,

 To him, I show my ten extended fingers: I speak the truth. No wealth am I withholding.

 13. Play not with dice: no, cultivate thy cornland. Enjoy the gain, and deem that wealth sufficient.

 There are thy cattle there thy wife, O gambler. So this good Savitar himself hath told me.

 14. Make me your friend: show us some little mercy. Assail us not with your terrific fierceness.

 Appeased be your malignity and anger, and let the brown dice snare some other captive. (Rig Veda 10.34)

F. Yama-Yami Samvad Sukta

It is one of the controversial but important hymns from the Rig Veda. Yama and Yami are siblings and Yami wants to be in romantic relationship with Yama but he refuses it as it is immoral.

1. FAIN would I win my friend to kindly friendship. So may the Sage, come through the air’s wide ocean,

 Remembering the earth and days to follow, obtain a son, the issue of his father.

 2. Thy friend loves not the friendship which considers her who is near in kindred as a stranger.

 Sons of the mighty Asura, the Heroes, supporters of the heavens, see far around them.

 3. Yea, this the Immortals seek of thee with longing, the progeny of the sole existing mortal.

 Then let thy soul and mine be knit together, and as a loving husband take thy consort.

 4. Shall we do now what we never did aforetime? We who spake righteously now talk impurely?

 Gandharva in the floods, the Dame of Waters-such is our bond, such our most lofty kinship.

 5. Even in the womb God Tvaṣṭar, Vivifier, shaping all forms, Creator, made us consorts.

 None violates his holy ordinances: that we are his the heavens and earth acknowledge.

 6. Who knows that earliest day whereof thou speakest? Who hath beheld it? Who can here declare it?

 Great is the Law of Varuṇa and Mitra. What, wanton! wilt thou say to men to tempt them?

 7. I, Yami, am possessed by the love of Yama, that I may rest on the same couch beside him.

 I as a wife would yield me to my husband. Like car wheels let us speed to meet each other.

 8. They stand not still, they never close their eyelids, those sentinels of Gods who wander round us.

 Not me-go quickly, wanton, with another, and hasten like a chariot wheel to meet him.

 9. May Sūrya’s eye with days and nights endow him, and ever may his light spread out before him.

 In heaven and earth, the kindred Pair commingle. On Yam! be the unbrotherly act of Yama.

 10. Sure there will come succeeding times when brothers and sisters will do acts unmeet for kinsfolk.

 Not me, O fair one,—seek another husband, and make thine arm a pillow for thy consort.

 11. Is he a brother when no lord is left her? Is she a sister when Destruction cometh?

 Forced by my love these many words I utter. Come near, and hold me in thy close embraces.

 12. I will not fold mine arms about thy body: they call it a sin when one comes near his sister.

 Not me,—prepare thy pleasures with another: thy brother seeks not this from thee, O fair one.

 13. Alas! thou art indeed a weakling, Yama we find in thee no trace of heart or spirit.

 As round the tree, the woodbine clings, another will cling about thee girt as with a girdle.

 14. Embrace another, Yami; let another, even as the woodbine rings the tree, enfold thee.

 Win thou his heart and let him win thy fancy, and he shall form with thee a blest alliance. (Rig Veda 10.10)

The first and the last hymns of the Rig Veda are also mentioned here for reference. Both these hymns are dedicated to the god of fire, Agni.

The First Hymn of Rig Veda:

1. I Laud Agni, the chosen Priest, God, minister of sacrifice,

 The hotar, most lavish of wealth.

 2. Worthy is Agni to be praised by living as by ancient seers.

 He shall bring hitherward the Gods.

 3. Through Agni man obtaineth wealth, yea, plenty waxing day by day,

 Most rich in heroes, glorious.

 4. Agni, the perfect sacrifice which thou encompassest about

 Verily goeth to the Gods.

 5. May Agni, sapient-minded Priest, truthful, most gloriously great,

 The God, come hither with the Gods.

 6. Whatever blessing, Agni, thou wilt grant unto thy worshipper,

 That, Aṅgiras, is indeed thy truth.

 7. To thee, dispeller of the night, O Agni, day by day with prayer

 Bringing thee reverence, we come

 8. Ruler of sacrifices, guard of Law eternal, radiant One,

 Increasing in thine own abode.

 9. Be to us easy of approach, even as a father to his son:

 Agni, be with us for our weal. (Rig Veda 1.1)

The Last hymn from the Rig Veda:

1. THOU, mighty Agni, gatherest up all that is precious for thy friend.

 Bring us all treasures as thou art enkindled in libation’s place

 2. Assemble, speak together: let your minds be all of one accord,

 As ancient Gods unanimous sit down to their appointed share.

 3. The place is common, common the assembly, common the mind, so be their thought united.

 A common purpose do I lay before you and worship with your general oblation.

 4. One and the same be your resolve, and be your minds of one accord.

 United be the thoughts of all that all may happily agree. (Rig Veda 10.240)