विष्णो

परो मात्रया तन्व्र वर्धान न ते महित्वम अन्व अश्नुवन्ति |
उभे ते विद्म रजसी पर्थिव्या विष्णो देव तवम परमस्य वित्से ||
न ते विष्णो जायमानो न जातो देव महिम्नः परम अन्तम आप |
उद अस्तभ्ना नाकम रष्वम बर्हन्तं दाधर्थ पराचीं ककुभम पर्थिव्याः ||
इरावती धेनुमती हि भूतं सूयवसिनी मनुषे दशस्या |
वय अस्तभ्ना रोदसी विष्णव एते दाधर्थ पर्थिवीम अभितो मयूखैः ||
उरुं यज्ञाय चक्रथुर उलोकं जनयन्ता सूर्यम उषासम अग्निम |
दासस्य चिद वर्षशिप्रस्य माया जघ्नथुर नरा पर्तनाज्येषु ||
इन्द्राविष्णू दरंहिताः शम्बरस्य नव पुरो नवतिं च शनथिष्टम |
शतं वर्चिनः सहस्रं च साकं हथो अप्रत्य असुरस्य वीरान ||
इयम मनीषा बर्हती बर्हन्तोरुक्रमा तवसा वर्धयन्ती |
ररे वां सतोमं विदथेषु विष्णो पिन्वतम इषो वर्जनेष्व इन्द्र ||
वषट ते विष्णव आस आ कर्णोमि तन मे जुषस्व शिपिविष्ट हव्यम |
वर्धन्तु तवा सुष्टुतयो गिरो मे यूयम पात सवस्तिभिः सदा नः ||
नू मर्तो दयते सनिष्यन यो विष्णव उरुगायाय दाशत |
पर यः सत्राचा मनसा यजात एतावन्तं नर्यम आविवासात ||
तवं विष्णो सुमतिं विश्वजन्याम अप्रयुताम एवयावो मतिं दाः |
पर्चो यथा नः सुवितस्य भूरेर अश्वावतः पुरुश्चन्द्रस्य रायः ||
तरिर देवः पर्थिवीम एष एतां वि चक्रमे शतर्चसम महित्वा |
पर विष्णुर अस्तु तवसस तवीयान तवेषं हय अस्य सथविरस्य नाम ||
वि चक्रमे पर्थिवीम एष एतां कषेत्राय विष्णुर मनुषे दशस्यन |
धरुवासो अस्य कीरयो जनास उरुक्षितिं सुजनिमा चकार ||
पर तत ते अद्य शिपिविष्ट नामार्यः शंसामि वयुनानि विद्वान |
तं तवा गर्णामि तवसम अतव्यान कषयन्तम अस्य रजसः पराके ||
किम इत ते विष्णो परिचक्ष्यम भूत पर यद ववक्षे शिपिविष्टो अस्मि |
मा वर्पो अस्मद अप गूह एतद यद अन्यरूपः समिथे बभूथ ||
वषट ते विष्णव आस आ कर्णोमि तन मे जुषस्व शिपिविष्ट हव्यम |
वर्धन्तु तवा सुष्टुतयो गिरो मे यूयम पात सवस्तिभिः सदा नः ||

. MEN come not nigh thy majesty who growest beyond all bound and measure with thy body.
Both thy two regions of the earth, O Viṣṇu, we know: thou God, knowest the highest also.
2 None who is born or being born, God Viṣṇu, hath reached the utmost limit of thy grandeur.
The vast high vault of heaven hast thou supported, and fixed earth's eastern pinnacle securely.
3 Rich in sweet food be ye, and rich in milch-kine, with fertile pastures, fain to do men service.
Both these worlds, Viṣṇu, hast thou stayed asunder, and firmly fixed the earth with pegs around it.
4 Ye have made spacious room for sacrificing by generating Sūrya, Dawn, and Agni.
O Heroes, ye have conquered in your battles even the bull-jawed Dāsa's wiles and magic.
5 Ye have destroyed, thou, Indra, and thou Viṣṇu, Śambara's nine-and-ninety fenced castles.
Ye Twain smote down a hundred times a thousand resistless heroes of the royal Varcin.
6 This is the lofty hymn of praise, exalting the Lords of Mighty Stride, the strong and lofty.
I laud you in the solemn synods, Viṣṇu: pour ye food on us in our camps, O Indra.
7 O Viṣṇu, unto thee my lips cry Vaṣaṭ! Let this mine offering, Sipivista, please thee.
May these my songs of eulogy exalt thee. Preserve us evermore, ye Gods, with blessings.
8 NE’ER doth the man repent, who, seeking profit, bringeth his gift to the far-striding Viṣṇu.
He who adoreth him with all his spirit winneth himself so great a benefactor.
9 Thou, Viṣṇu, constant in thy courses, gavest good-will to all men, and a hymn that lasteth,
That thou mightst move us to abundant comfort of very splendid wealth with store of horses.
10 Three times strode forth this God in all his grandeur over this earth bright with a hundred splendours.
Foremost be Viṣṇu, stronger than the strongest: for glorious is his name who lives for ever.
11 Over this earth with mighty step strode Viṣṇu, ready to give it for a home to Manu.
In him the humble people trust for safety: he, nobly born, hath made them spacious dwellings.
12 To-day I laud this name, O gipivista, I, skilled in rules, the name of thee the Noble.
Yea, I the poor and weak praise thee the Mighty who dwellest in the realm beyond this region.
13 What was there to be blamed in thee, O Viṣṇu, when thou declaredst, I am Sipivista?
Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle.
14 O Viṣṇu, unto thee my lips cry Vaṣaṭ! Let this mine offering, Sipivista, please thee.
May these my songs of eulogy exalt thee. Preserve us evermore, ye Gods, with blessings.

The Mahabharat

There can not be an yudh where drona and bhishma are there , this was the thinking of dhratrashtra , therefore he asked sanjaya keeping in mind the presence of dharmraj there….
Dhritaraashtra Uvaacha:
Dharmakshetre kurukshetre samavetaa yuyutsavah;
Maamakaah paandavaashchaiva kim akurvata sanjaya.

But dhratrashtra did not know that his crook , the son duryodhan was a politician too .
Therefore duryodhan teasing drona said….
Pashyaitaam paanduputraanaam aachaarya mahateem chamoom;
Vyoodhaam drupadaputrena tava shishyena dheemataa.
“Behold, O Teacher, this mighty army of the sons of Pandu, arrayed by the son of
Drupada, thy wise disciple!

As we know that [ son of ] drupad was drona’s once friend turned foe .
Then duryodhan instigated bhishma too….
Aparyaaptam tad asmaakam balam bheeshmaabhirakshitam;
Paryaaptam twidam eteshaam balam bheemaabhirakshitam.
“This army of ours marshalled by Bhishma is insufficient, whereas their army,
marshalled by Bhima, is sufficient.

Therefore , feeling sorry for bhishma , duryodhan said … protect bhishma…
Ayaneshu cha sarveshu yathaabhaagam avasthitaah;
Bheeshmam evaabhirakshantu bhavantah sarva eva hi.
“Therefore, do ye all, stationed in your respective positions in the several divisions of
the army, protect Bhishma alone”.
Tasya sanjanayan harsham kuruvriddhah pitaamahah;
Simhanaadam vinadyocchaih shankham dadhmau prataapavaan.
His glorious grandsire (Bhishma), the eldest of the Kauravas, in order to cheer
Duryodhana, now roared like a lion and blew his conch.

And Mahabharata STARTED with illusion or moha for delusion or maya , where gyan remained dominating over bhakti .
You will find that bhakti is said superior to gyan ..how ?
Yajjnaatwaa na punarmoham evam yaasyasi ..35/4
So gyan removes moha or illusion , moha is bhram or confusion which does not exist .
Daivee hyeshaa gunamayee mama maayaa ..14/7
So maya has gunas therefore it is delusion and exists .
Maayayaapahritajnaanaa…15/7 so maya covers the soul making parmatma invisible by destroying the gyan .
Goswamiji writes..jimi jeevahi maya laptani , hence an opaque wall is created between Brahman and soul .
So this wall makes feel world as real and soul , parmatma as unreal similarly as naukaruda chalet jag dekha [ ramcharitmanas ] .
Now who sees soul and parmatma real then this world becomes unreal .

Purushah prakritistho hi bhungkte prakritijaan gunaan..22/13
Purush means soul enjoys/suffers with the qualities generated by nature which acts as maya ,, Sattwam rajastama iti gunaah prakriti sambhavaah..5/14.

Ye bhajanti tu maam bhaktyaa…29/9 , bhakti therefore overcomes maya .
Veda says….bhutanyatmaivabhudwijantah .tatra ko moha[ illusion ] kah shoka[ delusion or maya ] ….40/7 yajurveda
Veda says …dwa suparna sayuja sakhayau , the first bird who sees only is mind and the second who enjoys/suffers is jeevatma , making the mind under control by illusion or moha the jeevatma eats the fruits [ pleasure and sorrow ] of delusion or maya . .
The materialistic mind covering the living entity's soul carries it to different species of life. This is called continued material existence. Due to the mind, the living entity suffers or enjoys material distress and happiness. Being thus illusioned, the mind further creates pious and impious activities and their karma, and thus the soul becomes conditioned , all these transformations do not take place automatically by mutual combination. Rather, they are under the direction of the Supreme Personality of Godhead. The individual soul has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep [unconsciousness] or trance, they disappear. A person who is liberated in this life [jivan-mukta] can see all these things vividly.
…sribhagvatam 6-12/11/5
therefore controlling of mind is necessary , veda says…tanme manah shivasankalpmastu .
krsn says… Evam buddheh param buddhwaa samstabhyaatmaanam aatmanaa;

Jahi shatrum mahaabaaho kaamaroopam duraasadam..43/3 gita.
Thus, knowing Him who is superior to the intellect and restraining the self by the Self,
slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer!
Restrain the lower self by the higher Self. Subdue the lower mind by
the higher mind. It is difficult to conquer desire because it is of a highly complex and
incomprehensible nature. But a man of discrimination and dispassion, who does constant and
intense Sadhana, can conquer it quite easily.

brides and not grooms

सत्येनोत्तभिता भूमिः सूर्येणोत्तभिता दयौः |
रतेनादित्यास्तिष्ठन्ति दिवि सोमो अधि शरितः ||
सोमेनादित्या बलिनः सोमेन पर्थिवी मही |
अथोनक्षत्राणामेषामुपस्थे सोम आहितः ||
सोमं मन्यते पपिवन यत सम्पिंषन्त्योषधिम |
सोमं यम्ब्रह्माणो विदुर्न तस्याश्नाति कश्चन ||
आछद्विधानैर्गुपितो बार्हतैः सोम रक्षितः |
गरव्णामिच्छ्र्ण्वन तिष्ठसि न ते अश्नाति पार्थिवः ||
यत तवा देव परपिबन्ति तत आ पयायसे पुनः |
वायुःसोमस्य रक्षिता समानां मास आक्र्तिः ||
रैभ्यासीदनुदेयी नाराशंसि नयोचनी |
सूर्यायाभद्रमिद वासो गाथयैति परिष्क्र्तम ||
चित्तिरा उपबर्हणं चक्षुरा अभ्यञ्जनम |
दयौर्भूमिःकोश आसीद यदयात सूर्या पतिम ||
सतोमा आसन परतिधयः कुरिरं छन्द ओपशः |
सूर्यायाश्विना वराग्निरासीत पुरोगवः ||
सोमो वधूयुरभवदश्विनास्तामुभा वरा |
सूर्यांयत पत्ये शंसन्तीं मनसा सविताददात ||
मनो अस्या अन आसीद दयौरासीदुत छदिः |
शुक्रावनड्वाहवास्तां यदयात सूर्या बर्हम ||
रक्सामाभ्यामभिहितौ गावौ ते सामनावितः |
शरोत्रं तेचक्रे आस्तां दिवि पन्थाश्चराचारः ||
शुची ते चक्रे यात्या वयानो अक्ष आहतः |
अनोमनस्मयं सूर्यारोहत परयति पतिम ||
सूर्याया वहतुः परागात सविता यमवास्र्जत |
अघासुहन्यन्ते गावो.अर्जुन्योः पर्युह्यते ||
यदश्विना पर्छमानावयातं तरिचक्रेण वहतुंसूर्यायाः |
विश्वे देवा अनु तद वामजानन पुत्रःपितरावव्र्णीत पूषा ||
यदयातं शुभस पती वरेयं सूर्यामुप |
कवैकंचक्रं वामासीत कव देष्ट्राय तस्थथुः ||
दवे ते चक्रे सूर्ये बरह्माण रतुथ विदुः |
अथैकंचक्रं यद गुहा तदद्धातय इद विदुः ||
सूर्यायै देवेभ्यो मित्राय वरुणाय च |
ये भूतस्यप्रचेतस इदं तेभ्यो.अकरं नमः ||
पूर्वापरं चरतो माययैतौ शिशू करिळन्तौ परि यतोध्वरम |
विश्वान्यन्यो भुवनाभिचष्ट रतुन्रन्योविदधज्जायते पुनः ||
नवो-नवो भवति जायमानो.अह्नां केतुरुषसामेत्यग्रम |
भागं देवेभ्यो वि दधात्यायन पर चन्द्रमास्तिरतेदीर्घमयुः ||
सुकिंशुकं शल्मलिं विश्वरूपं हिरण्यवर्णं सुव्र्तंसुचक्रम |
आ रोह सूर्ये अम्र्तस्य लोकं सयोनं पत्ये वहतुंक्र्णुष्व ||
उदीर्ष्वातः पतिवती हयेषा विश्वावसुं नमसागीर्भिरीळे |
अन्यामिछ पित्र्षदं वयक्तां स ते भागोजनुषा तस्य विद्धि ||
उदीर्ष्वातो विश्वावसो नमसेळा महे तवा |
अन्यामिछप्रफर्व्यं सं जायां पत्या सर्ज ||
अन्र्क्षरा रजवः सन्तु पन्था येभिः सखायो यन्ति नोवरेयम |
समर्यमा सं भगो नो निनीयात सं जस्पत्यंसुयममस्तु देवाः ||
पर तवा मुञ्चामि वरुणस्य पाशाद येन तवाबध्नात सवितासुशेवः |
रतस्य योनौ सुक्र्तस्य लोके.अरिष्टां तवा सहपत्या दधामि ||
परेतो मुञ्चामि नामुतः सुबद्धाममुतस करम |
यथेयमिन्द्र मीढ्वः सुपुत्रा सुभगासति ||
पूषा तवेतो नयतु हस्तग्र्ह्याश्विना तवा पर वहतांरथेन |
गर्हान गछ गर्हपत्नी यथासो वशिनी तवंविदथमा वदासि ||
इह परियं परजया ते सं रध्यतामस्मिन गर्हे गार्हपत्यायजाग्र्हि |
एना पत्या तन्वं सं सर्जस्वाधा जिव्री विदथमा वदाथः ||
नीललोहितं भवति कर्त्यासक्तिर्व्यज्यते |
एधन्ते अस्याज्ञातयः पतिर्बन्धेषु बध्यते ||
परा देहि शामुल्यं बरह्मभ्यो वि भजा वसु |
कर्त्यैषापद्वती भूत्व्या जाया विशते पतिम ||
अश्रीरा तनूर्भवति रुशती पापयामुया |

पतिर्यद्वध्वो वाससा सवमङगमभिधित्सते ||
ये वध्वश्चन्द्रं वहतुं यक्ष्मा यन्ति जनादनु |
पुनस्तान यज्ञिया देवा नयन्तु यत आगताः ||
मा विदन परिपन्थिनो य आसीदन्ति दम्पती |
सुगेभिर्दुर्गमतीतामप दरान्त्वरातयः ||
सुमङगलीरियं वधूरिमां समेत पश्यत |
सौभाग्यमस्यै दत्त्वायाथास्तं वि परेतन ||
तर्ष्टमेतत कटुकमेतदपाष्ठवद विषवन नैतदत्तवे |
सूर्यां यो बरह्मा विद्यात स इद वाधूयमर्हति ||
आशसनं विशसनमथो अधिविकर्तनम |
सूर्यायः पश्यरूपाणि तानि बरह्मा तु शुन्धति ||
गर्भ्णामि ते सौभगत्वाय हस्तं मया पत्या जरदष्टिर्यथासः |
भगो अर्यमा सविता पुरन्धिर्मह्यं तवादुर्गार्हपत्याय देवाः ||
तां पूषञ्छिवतमामेरयस्व यस्यां बीजं मनुष्यावपन्ति |
या न ऊरू उशती विश्रयाते यस्यामुशन्तःप्रहराम शेपम ||
तुभ्यमग्रे पर्यवहन सूर्यां वहतुना सह |
पुनःपतिभ्यो जायां दा अग्ने परजया सह ||
पुनः पत्नीमग्निरदादायुषा सह वर्चसा |
दीर्घायुरस्या यः पतिर्जीवाति शरदः शतम ||
सोमः परथमो विविदे गन्धर्वो विविद उत्तरः |
तर्तीयोग्निष टे पतिस्तुरीयस्ते मनुष्यजाः ||
सोमो ददद गन्धर्वाय गन्धर्वो दददग्नये |
रयिं चपुत्रांश्चादादग्निर्मह्यमथो इमाम ||
इहैव सतं मा वि यौष्टं विश्वमायुर्व्यश्नुतम |
कॄळन्तौ पुत्रैर्नप्त्र्भिर्मोदमानौ सवे गर्हे ||
आ नः परजां हनयतु परजापतिराजरसाय समनक्त्वर्यमा |
अदुर्मङगलीः पतिलोकमा विश शं नो भवद्विपदे शं चतुष्पदे ||
अघोरचक्षुरपतिघ्न्येधि शिवा पशुभ्यः सुमनाःसुवर्चाः |
वीरसूर्देवकामा सयोना शं नो भव दविपदेशं चतुष्पदे ||
इमां तवमिन्द्र मीढ्वः सुपुत्रां सुभगां कर्णु |
दशास्यां पुत्राना धेहि पतिमेकादशं कर्धि ||
सम्राज्ञी शवशुरे भव सम्राज्ञी शवश्र्वां भव |
ननान्दरि सम्राज्ञी भव सम्राज्ञी अधि देव्र्षु ||
समञ्जन्तु विश्वे देवाः समापो हर्दयानि नौ |
सम्मातरिश्वा सं धाता समु देष्ट्री दधातु नौ ||

1. TRUTH is the base that bears the earth; by Sūrya are the heavens sustained.
By Law the Ādityas stand secure, and Soma holds his place in heaven.
2 By Soma are the Ādityas strong, by Soma mighty is the earth.
Thus Soma in the midst of all these constellations hath his place.
3 One thinks, when they have brayed the plant, that he hath drunk the Soma's juice;
Of him whom Brahmans truly know as Soma no one ever tastes.
4 Soma, secured by sheltering rules, guarded by hymns in Brhati,
Thou standest listening to the stones none tastes of thee who dwells on earth.
5 When they begin to drink thee then, O God, thou swellest out again.
Vāyu is Soma's guardian God. The Moon is that which shapes the years.
6 Raibhi was her dear bridal friend, and Narasamsi led her home.
Lovely was Sūrya's robe: she came to that which Gatha had adorned.
7 Thought was the pillow of her couch, sight was the unguent for her eyes:
Her treasury was earth and heaven.ẉhen Sūrya went unto her Lord.
8 Hymns were the cross-bars of the pole, Kurira-metre decked the car:
The bridesmen were the Aśvin Pair Agni was leader of the train.
9 Soma was he who wooed the maid: the groomsmen were both Aśvins, when
The Sun-God Savitar bestowed his willing Sūrya on her Lord.
10 Her spirit was the bridal car; the covering thereof was heaven:
Bright were both Steers that drew it when Sūrya approached her husband's, home.
11 Thy Steers were steady, kept in place by holy verse and Sāma-hymn:
All car were thy two chariot wheels: thy path was tremulous in the sky,
12 Clean, as thou wentest, were thy wheels wind, was the axle fastened there.
Sūrya, proceeding to her Lord, mounted a spirit-fashioried car.
13 The bridal pomp of Sūrya, which Savitar started, moved along.
In Magha days are oxen slain, in Arjuris they wed the bride.
14 When on your three-wheeled chariot, O Aśvins, ye came as wooers unto Sūrya's bridal,
Then all the Gods agreed to your proposal Pūṣan as Son elected you as Fathers.
15 O ye Two Lords of lustre, then when ye to Sūrya's wooing came,

Where was one chariot wheel of yours? Where stood ye for die Sire's command?
16 The Brahmans, by their seasons, know, O Sūrya, those two wheels of thine:
One kept concealed, those only who are skilled in highest truths have learned.
17 To Sūrya and the Deities, to Mitra and to Varuṇa.
Who know aright the thing that is, this adoration have I paid.
18 By their own power these Twain in close succession move;
They go as playing children round the sacrifice.
One of the Pair beholdeth all existing things; the other ordereth seasons and is born again.
19 He, born afresh, is new and new for ever ensign of days he goes before the Mornings
Coming, he orders f6r the Gods their portion. The Moon prolongs the days of our existence.
20 Mount this, all-shaped, gold-hued, with strong wheels, fashioned of Kimsuka and Salmali, light-rolling,
Bound for the world of life immortal, Sūrya: make for thy lord a happy bridal journey.
21 Rise up from hence: this maiden hath a husband. I laud Visvavasu with hymns and homage.
Seek in her father's home another fair one, and find the portion from of old assigned thee.
22 Rise up from hence, Visvavasu: with reverence we worship thee.
Seek thou another willing maid, and with her husband leave the bride.
23 Straight in direction be the path:s, and thornless, whereon our fellows travel to the wooing.
Let Aryaman and Bhaga lead us: perfect, O Gods, the union of the wife and husband.
24 Now from the noose of Varuṇa I free thee, wherewith Most Blessed Savitar hath bound thee.
In Law's seat, to the world of virtuous action, I give thee up uninjured with thy consort.
25 Hence, and not thence, I send these free. I make thee softly fettered there.
That, Bounteous Indra, she may live blest in her fortune and her sons.
26 Let Pūṣan take thy hand and hence conduct thee; may the two Aśvins on their car transport thee.
Go to the house to be the household's mistress and speak as lady ito thy gathered people.
27 Happy be thou and prosper witlh thy children here: be vigilant to rule thy household in this home.
Closely unite thy body with this; man, thy lord. So shall ye, full of years, address your company.
28 Her hue is blue and red: the fienod who clingeth close is driven off.
Well thrive the kinsmen of this bride the husband is bourid fast in bonds.
29 Give thou the woollen robe away: deal treasure to the Brahman priests.
This female fiend hath got her feet, and as a wife attends her lord.
30 Unlovely is his body when it glistens with this wicked fiend,
What time the husband wraps about his limbs the garment of his wife.
31 Consumptions, from her people, which follow the bride's resplendent train,—
These let the Holy Gods again bear to the place from which they came.
32 Let not the highway thieves who lie in ambush find the wedded pair.
By pleasant ways let them escape the danger, and let foes depart.
33 Signs of good fortune mark the bride come all of you and look at her.
Wish her prosperity, and then return unto your homes again.

34 Pungent is this, and bitter this, filled, as it were, with arrow-barbs, Empoisoned andṇot fit for use.
The Brahman who knows Sūrya well deserves the garment of the bride.
35 The fringe, the cloth that decks her head, and then the triply parted robe,—
Behold the hues which Sūrya wears these doth the Brahman purify.
36 I take thy hand in mine for happy fortune that thou mayst reach old age with me thy husband.
Gods, Aryaman, Bhaga, Savitar, Purandhi, have given thee to be my household's mistress.
37 O Pūṣan, send her on as most auspicious, her who shall be the sharer of my pleasures;
Her who shall twine her loving arms about me, and welcome all my love and mine embraces.
38 For thee, with bridal train, they, first, escorted Sūrya to her home.
Give to the husband in return, Agni, the wife with progeny.
39 Agni hath given the bride again with splendour and with ample life.
Long lived be he who is her lord; a hundred autumns let him live.
40 Soma obtained her first of all; next the Gandharva was her lord.
Agai was thy third husband: now one bornof woman is thy fourth.
41 Soma to the Gandharva, and to Agni the Gandharva gave:
And Agni hath bestowed on me riches and sons and this my spouse.
42 Be ye not parted; dwell ye here reach the full time of human life.
With sons and grandsons sport and play, rejoicing in your own abode.
43 So may Prajāpati bring children forth to us; may Aryaman adorn us till old age come nigh.
Not inauspicious enter thou thy husband's house: bring blessing to our bipeds and our quadrupeds.
44 Not evil-eyed, no slayer of thy husband, bring weal to cattle, radiant, gentlehearted;
Loving the Gods, delightful, bearing heroes, bring blessing to our quadrupeds and bipeds.
45 O Bounteous Indra, make this bride blest in her sons and fortunate.
Vouchsafe to her ten sons, and make her husband the eleventh man.
46 Over thy husband's father and thy husband's mother bear full sway.
Over the sister of thy lord, over his brothers rule supreme.
47 So may the Universal Gods, so may the Waters join our hearts.

May Mātariśvan, Dhātar, and Destri together bind us close.

shraddha/faith

śraddhāṃ devā yajamānā vāyughopā upāsate |
śraddhāṃhṛdayyayākūtyā śraddhayā vindate vasu || rigveda
Guarded by Vāyu, Gods and men who sacrifice draw near to Faith.
Man winneth Faith by yearnings of the heart, and opulence by Faith.

निज अनुभव अब कहउँ खगेसा। बिनु हरि भजन न जाहि कलेसा।।
राम कृपा बिनु सुनु खगराई। जानि न जाइ राम प्रभुताई।।
जानें बिनु न होइ परतीती। बिनु परतीति होइ नहिं प्रीती।।
प्रीति बिना नहिं भगति दिढ़ाई। जिमि खगपति जल कै चिकनाई।।
बिनु गुर होइ कि ग्यान ग्यान कि होइ बिराग बिनु।
गावहिं बेद पुरान सुख कि लहिअ हरि भगति बिनु।।
कोउ बिश्राम कि पाव तात सहज संतोष बिनु।
चलै कि जल बिनु नाव कोटि जतन पचि पचि मरिअ।।
बिनु संतोष न काम नसाहीं। काम अछत सुख सपनेहुँ नाहीं।।
राम भजन बिनु मिटहिं कि कामा। थल बिहीन तरु कबहुँ कि जामा।।
बिनु बिग्यान कि समता आवइ। कोउ अवकास कि नभ बिनु पावइ।।
श्रद्धा बिना धर्म नहिं होई। बिनु महि गंध कि पावइ कोई।।
बिनु तप तेज कि कर बिस्तारा। जल बिनु रस कि होइ संसारा।।
सील कि मिल बिनु बुध सेवकाई। जिमि बिनु तेज न रूप गोसाई।।
निज सुख बिनु मन होइ कि थीरा। परस कि होइ बिहीन समीरा।।
कवनिउ सिद्धि कि बिनु बिस्वासा। बिनु हरि भजन न भव भय नासा।।
बिनु बिस्वास भगति नहिं तेहि बिनु द्रवहिं न रामु।
राम कृपा बिनु सपनेहुँ जीव न लह बिश्रामु।।
अस बिचारि मतिधीर तजि कुतर्क संसय सकल।
भजहु राम रघुबीर करुनाकर सुंदर सुखद।।
Now I tell you my own realization, O lord of the
winged creatures : unless we adore Hari our troubles will not end. Listen, king of the
birds : without parmatma’s grace it is not possible to know the Lord.s greatness. Without
knowledge faith is out of the question; and without faith there can be no love. Shorn of
love, devotion will not abide any more than the lubricity produced by water.
Is spiritual illumination possible without a preceptor ? Or, again, is it possible to
acquire wisdom without dispassion? Or, as the Vedas and Puranas declare, can one
attain happiness without devotion to Hari/rudra? Again, can one find peace
without innate content? Can a boat ever float without water even though you strain every
nerve till your last breath?
Without content desire cannot cease; and so long as desire continues you can
never dream of happiness. Again, can desire be got rid of without adoring parmatma? Can
a tree ever take root without soil? Can even-mindedness be acquired without spiritual
enlightenment? Can anyone get moving space without ether? There can be no piety
without faith. Can anyone get odor except from the earth and spread one.s glory except
through austere penance? Can there be any taste in this world without water? Can virtue
be acquired without waiting upon the wise, any more than colour can exist without the
element of fire, my master? Can the mind be at rest without experiencing the joy inherent
in one.s own self? Can there be any sensation of touch without air, and any success
without faith? In a like manner the fear of rebirth can never cease except through worship
of parmatma.
Without faith there can be no Devotion and god never melts except through
Devotion; and without parmatma.s grace the human soul can never attain peace even in
a dream. Pondering thus, abandon all cavilling and
scepticism and adore the all beautiful god, a fountain of

mercy and the delight of all.

False ego / Ahankar

Kshudram hridaya daurbalyam , it was said to arjuna to give up the moha[ illusion ] and also arjuna said to krsn, buddhim mohayaseeva me .
But after speaking the whole gita krsn said , Yadahankaaram aashritya , so there is AHANKAR [ false ego ] which is said to be the main cause of all evils and can not be uprooted even by listening gita and here comes the role of SATSANG .
GOSWAMIJI writes about tam abhiman or false ego [ ahankar ]

mohamµula bahu sµula prada tyagahu tam abhiman,
bhajahu rama raghunayaka kripa sindhu bhagavana.
bahuri sakra sama binavau tehi, santata suranika hita jehi.
bachana bajra jehi sada piara, sahasa nayana para dosa nihara.

Other definition of ahankar is told in sri bhagwatam as twelveth vratti [ function ] and moha being as eleventh .
ekâdasâsan manaso hi vrttaya
âkûtayah panca dhiyo 'bhimânah
mâtrâni karmâni puram ca tâsâm
vadanti haikâdasa vîra bhûmîh
gandhâkrti-sparsa-rasa-sravâmsi
visarga-raty-arty-abhijalpa-silpâh
ekâdasam svîkaranam mameti
sayyâm aham dvâdadam eka âhuh

There are five working senses and five knowledge-acquiring senses. There is also the false ego. In this way, there are eleven items for the mind's functions. the objects of the senses [such as sound and touch], the organic activities [such as evacuation] and the different types of bodies, society, friendship and personality are considered by learned scholars the fields of activity for the functions of the mind.Sound, touch, form, taste and smell are the objects of the five knowledge-acquiring senses. Speech, touch, movement, evacuation and rati are the objects of the working senses. Besides this, there is another conception by which one thinks, "This is my body, this is my society, this is my family etc" and so forth. This eleventh function, that of the mind, is called the false ego [ AHANKAR ] . According to some philosophers, this is the twelfth function, and its field of activity is the body.