Women LIB And vedic era

1. Ho there, my consort! Stay, thou fierce-souled lady, and let us reason for a while together.
Such thoughts as these of ours, while yet unspoken in days gone by have never brought us comfort.
2 What am I now to do with this thy saying? I have gone from thee like the first of Mornings.
Purūravas, return thou to thy dwelling: I, like the wind, am difficult to capture.
3 Like a shaft sent for glory from the quiver, or swift-steed winning cattle winning hundreds.
The lightning seemed to flash, as cowards planned it. The minstrels bleated like a lamb in trouble.
4 Giving her husband's father life and riches, from the near dwelling, when her lover craved her,
She sought the home wherein she found her pleasure, accepting day and night her lord's embraces.
5 Thrice in the day didst thou embrace thy consort, though coldly she received thy fond caresses.
To thy desires, Purūravas, I yielded: so wast thou king, O hero, of my body.
6 The maids Sujirni, Sreni, Sumne-api, Charanyu, Granthini, and Hradecaksus,—
These like red kine have hastened forth, the bright ones, and like milch-cows have lowed in emulation.
7 While he was born the Dames sate down together, the Rivers with free kindness gave him nurture;
And then, Purūravas, the Gods increased thee for mighty battle, to destroy the Dasyus.
8 When I, a mortal, wooed to mine embraces these heavenly nymphs who laid aside their raiment,
Like a scared snake they fled from me in terror, like chariot horses when the car has touched them.
9 When, loving these Immortal Ones, the mortal hath converse with the nymphs as they allow him.
Like swans they show the beauty of their bodies, like horses in their play they bite and nibble.
10 She who flashed brilliant as the falling lightning brought me delicious presents from the waters.
Now from the flood be born a strong young hero May Uruvasi prolong her life for ever
11 Thy birth hath made me drink from earthly milch-kine: this power, Purūravas, hast thou vouchsafed me.
I knew, and, warned thee, on that day. Thou wouldst not hear me. What sayest thou, when naught avails thee?
12 When will the son be born and seek his father? Mourner-like, will he weep when first he knows him?
Who shall divide the accordant wife and husband, while fire is shining with thy consort's parents?
13 I will console him when his tears are falling: he shall not weep and cry for care that blesses.
That which is thine, between us, will I send thee. Go home again, thou fool;ṭhou hast not won me.
14 Thy lover shall flee forth this day for ever, to seek, without return, the farthest distance.
Then let his bed be in Destruction's bosom, and there let fierce rapacious wolves devour him.
15 Nay, do not die, Purūravas, nor vanish: let not the evil-omened wolves devour thee.
With women there can be no lasting friendship: hearts of hyenas are the hearts of women.
16 When amid men in altered shape I sojourned, and through four autumns spent the nights among them,
I tasted once a day a drop of butter; and even now with that am I am contented.
17 I, her best love, call Urvasi to meet me, her who fills air and measures out the region.
Let the gift brought by piety approach thee. Turn thou to me again: my heart is troubled.
18 Thus speak these Gods to thee, O son of Iḷā: As death hath verily got thee for his subject,
Thy sons shall serve the Gods with their oblation, and thou, moreover, shalt rejoice in Svarga.

haye jāye manasā tiṣṭha ghore vacāṃsi miśrākṛṇavāvahai nu |
na nau mantrā anuditāsa ete mayas karanparatare canāhan ||
kimetā vācā kṛṇavā tavāhaṃ prākramiṣamuṣasāmaghriyeva |
purūravaḥ punarastaṃ parehi durāpanā vātaivāhamasmi ||
iṣurna śriya iṣudherasanā ghoṣāḥ śatasā na raṃhiḥ |
avīre kratau vi davidyutan norā na māyuṃ citayantadhunayaḥ ||
sā vasu dadhatī śvaśurāya vaya uṣo yadi vaṣṭyantighṛhāt |
astaṃ nanakṣe yasmiñcākan divā naktaṃśnathitā vaitasena ||
triḥ sma māhnaḥ śnathayo vaitasenota sma me.avyatyaipṛṇāsi |
purūravo.anu te ketamāyaṃ rājā me vīra tanvastadāsīḥ ||
yā sujūrṇiḥ śreṇiḥ sumnaāpirhradecakṣurna ghranthinīcaraṇyuḥ |
tā añjayo.aruṇayo na sasruḥ śriye ghāvo nadhenavo.anavanta ||
samasmiñ jāyamāna āsata ghnā utemavardhan nadyaḥsvaghūrtāḥ |
mahe yat tvā purūravo raṇāyāvardhayandasyuhatyāya devāḥ ||
sacā yadāsu jahatīṣvatkamamānuṣīṣu mānuṣo niṣeve |
apa sma mat tarasantī na bhujyustā atrasan rathaspṛśonāśvāḥ ||
yadāsu marto amṛtāsu nispṛk saṃ kṣoṇībhiḥ kratubhirnapṛṅkte |
tā ātayo na tanvaḥ śumbhata svā aśvāso nakrīḷayo dandaśānāḥ ||
vidyun na yā patantī davidyod bharantī me apyā kāmyāni |
janiṣṭo apo naryaḥ sujātaḥ prorvaśī tirata dīrghamāyuḥ ||
jajñiṣa itthā ghopīthyāya hi dadhātha tat purūravo maojaḥ |
aśāsaṃ tvā viduṣī sasminnahan na ma āśṛṇoḥkimabhugh vadāsi ||
kadā sūnuḥ pitaraṃ jāta ichāccakran nāśru vartayadvijānan |
ko dampatī samanasā vi yūyodadha yadaghniḥśvaśureṣu dīdayat ||
prati bravāṇi vartayate aśru cakran na krandadādhyeśivāyai |
pra tat te hinavā yat te asme parehyastaṃ nahimūra māpaḥ ||
sudevo adya prapatedanāvṛt parāvataṃ paramāṃ ghantavā u |
adhā śayīta nirterupasthe.adhainaṃ vṛkā rabhasāsoadyuḥ ||
purūravo mā mṛthā mā pra papto mā tvā vṛkāso aśivāsa ukṣan |
na vai straiṇāni sakhyāni santi sālāvṛkāṇāṃhṛdayānyetā ||
yad virūpācaraṃ martyeṣvavasaṃ rātrīḥ śaradaścatasraḥ |
ghṛtasya stokaṃ sakṛdahna āśnāṃ tādevedantātṛpāṇā carāmi ||
antarikṣaprāṃ rajaso vimānīmupa śikṣāmyurvaśīṃvasiṣṭhaḥ |
upa tvā rātiḥ sukṛtasya tiṣṭhān ni vartasvahṛdayaṃ tapyate me ||
iti tvā devā ima āhuraiḷa yathemetad bhavasimṛtyubandhuḥ |
prajā te devān haviṣā yajāti svargha u tvamapi mādayāse || 95/10mndlm rigveda

Be vegetarian

1. I BALM with oil the mighty Rakṣas-slayer; to the most famous Friend I come for shelter
Enkindled, sharpened by our rites, may Agni protect us in the day and night from evil.
2 O Jātavedas with the teeth of iron, enkindled with thy flame attack the demons.
Seize with thy longue the foolish gods' adorers: rend, put within thy mouth the raw-flesh caters.
3 Apply thy teeth, the upper and the lower, thou who hast both, enkindled and destroying.
Roam also in the air, O King, around us, and with thy jaws assail the wicked spirits.
4 Bending thy shafts through sacrifices, Agni, whetting their points with song as if with whetstones,
Pierce to the heart therewith the Yātudhānas, and break their arms uplifed to attack thee.
5 Pierce through the Yātudhāna's skin, O Agni; let the destroying dart with fire consume him.
Rend his joints, Jātavedas, let the cater of flesh, flesh-seeking, track his mangled body.
6 Where now thou seest Agni Jātavedas, one of these demons standing still or roaming,
Or flying on those paths in air's midregion, sharpen the shaft and as an archer pierce him.
7 Tear from the evil spirit, Jātavedas, what he hath seized and with his spears hath captured.
Blazing before him strike him down, O Agni; let spotted carrion-eating kites devour him.
8 Here tell this forth, O Agni: whosoever is, he himself, or acteth as, a demon,
Him grasp, O thou Most Youthful, with thy fuel. to the Mati-seer's eye give him as booty.
9 With keen glance guard the sacrifice, O Agni: thou Sage, conduct it onward to the Vasus.
Let not the fiends, O Man-beholder, harm thee burning against the Rākṣasas to slay them.
10 Look on the fiend mid men, as Man-beholder: rend thou his three extremities in pieces.
Demolish with thy flame his ribs, O Agni, the Yātudhāna's root destroy thou triply.
11 Thrice, Agni, let thy noose surround the demon who with his falsehood injures Holy Order.
Loud roaring with thy flame, O Jātavedas, crush him and cast him down before the singer.
12 Lead thou the worshipper that eye, O Agni, wherewith thou lookest on the hoof-armed demon.
With light celestial in Atharvan's manner burn up the foot who ruins truth with falsehood.
13 Agni, what curse the pair this day have uttered, what heated word the worshippers have spoken,
Each arrowy taunt sped from the angry spirit,—pierce to the heart therewith the Yātudhānas.
14 With fervent heat exterminate the demons; destroy the fiends with burning flame, O Agni.
Destroy with fire the foolish gods' adorers; blaze and destrepy the insatiable monsters.
15 May Gods destroy this day the evil-doer may each hot curse of his return and blast him.
Let arrows pierce the liar in his vitals, and Visva's net enclose the Yātudhāna.
16 The fiend who smears himself with flesh of cattle, with flesh of horses and of human bodies,
Who steals the milch-cow's milk away, O Agni,—tear off the heads of such with fiery fury.
17 The cow gives milk each year, O Man-regarder: let not the Yātudhāna ever taste it.
If one would glut him with the biesting, Agni, pierce with thy flame his vitals as he meets thee.
18 Let the fiends drink the poison of the cattle; may Aditi cast off the evildoers.
May the God Savitar give them up to ruin, and be their share of plants and herbs denied them.
19 Agni, from days of old thou slayest demons: never shall Rākṣasas in fight o’ercome thee.
Burn up the foolish ones, the flesh-devourers: let none of them escape thine heavenly arrow.
20 Guard us, O Agni, from above and under, protect us fl-om behind us and before us;
And may thy flames, most fierce and never wasting, glowing with fervent heat, consume the sinner.
21 From rear, from front, from under, from above us, O King, protect us as a Sage with wisdom.
Guard to old age thy friend, O Friend, Eternal: O Agni, as Immortal, guard us mortals.
22 We set thee round us as a fort, victorious Agni, thee a Sage,
Of hero lineage, day by day, destroyer of our treacherous foes.
23 Burn with thy poison turned against the treacherous brood of Rākṣasas,
O Agni, with thy sharpened glow, with lances armed with points of flame.
24 Burn thou the paired Kimīdins, brun, Agni, the Yātudhāna pairs.
I sharpen thee, Infallible, with hymns. O Sage, be vigilant.
25 Shoot forth, O Agni, with thy flame demolish them on every side.
Break thou the Yātudhāna's strength, the vigour of the Rākṣasa.

rakṣohaṇaṃ vājinamā jigharmi mitraṃ prathiṣṭhamupayāmi śarma |
śiśāno aghniḥ kratubhiḥ samiddhaḥ sa nodivā sa riṣaḥ pātu naktam ||
ayodaṃṣṭro arciṣā yātudhānānupa spṛśa jātavedaḥsamiddhaḥ |
ā jihvayā muradevān rabhasva kravyādo vṛktvyapi dhatsvāsan ||
ubhobhayāvinnupa dhehi daṃṣṭrā hiṃsraḥ śiśāno.avaramparaṃ ca |
utāntarikṣe pari yāhi rājañ jambhaiḥ sandhehyabhi yātudhānān ||
yajñairiṣūḥ saṃnamamāno aghne vācā śalyānaśanibhirdihānaḥ |
tābhirvidhya hṛdaye yātudhānān pratīco bāhūnprati bhaṃdhyeṣām ||
aghne tvacaṃ yātudhānasya bhindhi hiṃsrāśanirharasāhantvenam |
pra parvāṇi jātavedaḥ śṛṇīhi kravyātkraviṣṇurvi cinotu vṛkṇam ||
yatredānīṃ paśyasi jātavedastiṣṭhantamaghna uta vācarantam |
yad vāntarikṣe pathibhiḥ patantaṃ tamastāvidhya śarvā śiśānaḥ ||
utālabdhaṃ spṛṇuhi jātaveda ālebhānād ṛṣṭibhiryātudhānāt |
aghne pūrvo ni jahi śośucāna āmādaḥkṣviṅkāstamadantvenīḥ ||
iha pra brūhi yatamaḥ so aghne yo yātudhāno ya idaṃkṛṇoti |
tamā rabhasva samidhā yaviṣṭha nṛcakṣasaścakṣuṣe randhayainam ||
tīkṣṇenāghne cakṣuṣā rakṣa yajñaṃ prāñcaṃ vasubhyaḥpra ṇaya pracetaḥ |
hiṃsraṃ rakṣāṃsyabhi śośucānammā tvā dabhan yātudhānā nṛcakṣaḥ ||
nṛcakṣā rakṣaḥ pari paśya vikṣu tasya trīṇi pratiśṛṇīhyaghrā |
tasyāghne pṛṣṭīrharasā śṛṇīhi tredhāmūlaṃ yātudhānasya vṛśca ||
triryātudhānaḥ prasitiṃ ta etv ṛtaṃ yo aghne anṛtena hanti |
tamarciṣā sphūrjayañ jātavedaḥ samakṣamenaṃ ghṛṇateni vṛṃdhi ||
tadaghne cakṣuḥ prati dhehi rebhe śaphārujaṃ yenapaśyasi yātudhānam |
atharvavajjyotiṣā daivyena satyandhūrvantamacitaṃ nyoṣa ||
yadaghne adya mithunā śapāto yad vācastṛṣṭaṃ janayantarebhāḥ |
manyormanasaḥ śaravyā jāyate yā tayā vidhyahṛdaye yātudhānān || parā śṛṇīhi tapasā yātudhānān parāghne rakṣo harasāśṛṇīhi |
parārciṣā mūradevāñchṛṇīhi parāsutṛpo abhiśośucānaḥ ||
parādya devā vṛjinaṃ śṛṇantu pratyaghenaṃ śapathā yantutṛṣṭāḥ |
vācāstenaṃ śarava ṛchantu marman viśvasyaituprasitiṃ yātudhānaḥ ||
yaḥ pauruṣeyeṇa kraviṣā samaṅkte yo aśveyena paśunāyātudhānaḥ |
yo aghnyāyā bharati kṣīramaghne teṣāṃśīrṣāṇi harasāpi vṛśca ||
saṃvatsarīṇaṃ paya usriyāyāstasya māśīd yātudhānonṛcakṣaḥ |
pīyūṣamaghne yatamastitṛpsāt taṃ pratyañcamarciṣā vidhya marman ||
viṣaṃ ghavāṃ yātudhānāḥ pibantvā vṛścyantāmaditayedurevāḥ |
parainān devaḥ savitā dadātu parā bhāghamoṣadhīnāṃ jayantām ||
sanādaghne mṛṇasi yātudhānān na tvā rakṣāṃsi pṛtanāsujighyuḥ |
anu daha sahamūrān kravyādo mā te hetyā mukṣatadaivyāyāḥ ||
tvaṃ no aghne adharādudaktāt tvaṃ paścāduta rakṣāpurastāt |
prati te te ajarāsastapiṣṭhā aghaśaṃsaṃśośucato dahantu ||
paścāt purastādadharādudaktāt kaviḥ kāvyena pari pāhirājan |
sakhe sakhāyamajaro jarimṇe.aghne martānamartyastvaṃ naḥ ||
pari tvāghne puraṃ vayaṃ vipraṃ sahasya dhīmahi |
dhṛṣadvarṇaṃ dive-dive hantāraṃ bhaṅghurāvatām ||
viṣeṇa bhaṅghurāvataḥ prati ṣma rakṣaso daha |
aghnetighmena śociṣā tapuraghrābhirṣṭibhiḥ ||
pratyaghne mithuna daha yātudhānā kimīdinā |
saṃ tvāśiśāmi jābṛhyadabdhaṃ vipra manmabhiḥ ||
pratyaghne harasā haraḥ śṛṇīhi viśvataḥ prati |
yātudhānasya rakṣaso balaṃ vi ruja vīryam || 87/10mndlm rigveda

God one Angels many

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' narne-giver,him other beings seek for information.
4 To him in 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 gathefed all together.
It rested set upon the Unborn's navel, that One wherein abide all things existing.
7 Ye will not find him who produced these creatures: another thing hath risen up among you.
Enwrapt in misty cloud, with lips that stammer, hymn-chanters wander and are discontented.

cakṣuṣaḥ pitā manasā hi dhīro ghṛtamene ajanannannamāne | 
yadedantā adadṛhanta pūrva ādiddyāvāpṛthivī aprathetām || 
viśvakarmā vimanā ād vihāyā dhātā vidhātā paramotasandṛk | 
teṣāmiṣṭāni samiṣā madanti yatrāsaptaṛṣīn para ekamāhuḥ || 
yo naḥ pitā janitā yo vidhātā dhāmāni veda bhuvanāniviśvā | 
yo devānāṃ nāmadhā eka eva taṃ sampraśnambhuvanā yantyanyā || 
ta āyajanta draviṇaṃ samasmā ṛṣayaḥ pūrve jaritāro nabhūnā | 
asūrte sūrte rajasi niṣatte ye bhūtānisamakṛṇvannimāni || 
paro divā para enā pṛthivyā paro devebhirasurairyadasti | 
kaṃ svid gharbhaṃ prathamaṃ dadhra āpo yatra devāḥsamapaśyanta viśve || 
tamid gharbhaṃ prathamaṃ dadhra āpo yatra devāḥsamaghachanta viśve | 
ajasya nābhāvadhyekamarpitaṃyasmin viśvāni bhuvanāni tasthuḥ || 
na taṃ vidātha ya imā jajānāyad yuṣmākamantarambabhūva | 
nīhāreṇa prāvṛtā jalpyā cāsutṛpa ukthaśāsaścaranti || 82/10mndlm rigveda

Gita saar- divine knowledge

BRAHMAN  is the imperishable, the Supreme , his essential nature is called self-knowledge;

the offering to the god which causes existence and manifestation of beings and which also

sustains them is called action.  Knowledge of the elements pertains to god’s  perishable nature, and the purusha or soul is the deity , God alone is the actions  here in this body. Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions ,it is nature that acts. All beings are the perishable, and the soul is called the imperishable but distinct is the supreme purusha called the highest self, the indestructible Lord who,pervading the three worlds, sustains them. He who, undeluded, knows him thus as the highest purusha, he, knowing all, worships  with his whole being , the deluded do not see him who departs, stays and enjoys; but they who possess the eye of knowledge behold him. An eternal portion of him having become a living soul in the world of life, draws to itself the  five senses with the mind for the sixth, abiding in nature. When a soul obtains a body and when  leaves, it  takes these and goes with them as the wind takes the scents from their seats flowers. Whatever is  given or performed, and whatever austerity is practised without faith, it is called hypocrisy ,  it is naught here or hereafter ,after death. Some philosophers declare that all actions should be abandoned as an evil, while others declare that acts of welfare , homage and austerity should not be relinquished. The body, the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth, whatever action a man performs by his body, speech and mind, whether right or the reverse, these five are its causes. Now, such being the case, he who, owing to untrained understanding, looks upon his self, which is isolated, as the agent, he of perverted intelligence, sees not. He , the God from whom all the beings have evolved and by whom all this is pervaded, worshipping him with his own duty,  person  attains perfection. The Lord dwells in the hearts of all beings,  causing all beings, by his illusive power, to revolve as if mounted on a machine!  the immortal and the immutable, of everlasting dharma and of absolute bliss. Being without beginning and devoid of any qualities, the supreme self, imperishable, though dwelling in the body,  neither acts nor is tainted . A person sees, who sees that all actions are performed by nature alone and that the self is actionless , because the person who sees the same Lord dwelling equally everywhere does not destroy the self by the self, he goes to the highest goal. The soul seated in nature experiences the qualities born of nature; attachment to the qualities is the cause of his birth in good and evil wombs. In the production of the effect and the cause, nature  is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause. He, the God is the source of all; from him everything evolves; understanding thus, the wise, endowed with meditation, worship him. Whatever is done,  eat,  offered,  given,  practiced as austerity,  should be for god, even those devotees who, endowed with faith, worship other gods, worship him only, but by the wrong method . To those person who worship god alone, thinking of no other, of those ever united, he secures what is not already possessed and preserved what they already possess. God is easily attainable by that ever-steadfast person  who constantly and daily remembers him ONLY , not thinking of anything else ,  neither in this world, nor in the next world is there destruction for him; none, verily, who does good,  ever comes to grief . Let a man lift himself by his own self alone; let him not lower himself, for this self alone is the friend of oneself and this self alone is the enemy of oneself. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of lust and anger he is a perfect person, he is a happy man. Thus, knowing him who is superior to the intellect and restraining the self by the self, slay  the enemy in the form of lust . Hard to conquer the lust ,one should   perform the bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for one by inaction. Verily none can ever remain for even a moment without performing action; for, everyone is made to act helplessly indeed by the qualities born of nature. When the  intellect, perplexed by what  has heard, shall stand immovable and steady in the self, then one shall attain self-realisation. Soul is not born nor does  ever die; after having been, he again ceases not to be. Unborn, eternal, changeless and ancient, soul is not killed when the body is killed .

It is RIGHT that the world delights and rejoices in god  praise; demons fly in fear to all quarters and the hosts of the perfected ones bow to the BRAHMAN  .

Avatarvad- incarnation of vishnu

ajaymano bahudha vijayate ...19/31 ch yajurveda

let me make it clear that the brahman supreme incarnates in lower form and that is vijayate .
this lower form as described in vedas is VISHNU and therefore the incarnation means the vishnu-avtars .

vishnu avtar mndlm 7 sukta 100

 Over this earth with mighty step strode Visnu, 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.
 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.
 What was there to be blamed in thee, O Visnu, when thou declaredst, I am Sipivista
Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle....translation by sir ralph griffith
vi cakrame pthivim ea eta ketraya viur manue dasasyan | 
dhruvaso asya kirayo janasa urukiti sujanima cakara || 
pra tat te adya sipivia namarya sasami vayunani vidvan | 
ta tva ghami tavasam atavyan kayantam asya rajasa parake || 
kim it te vio paricakyam bhut pra yad vavake sipivio asmi | 

ma varpo asmad apa ghuha etad yad anyarupa samithe babhutha ||  4, 5 , 6 

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 ||

PRAYER-Vedastra

I offer my respectful obeisances unto the Supreme Person, Vāsudeva [oḿ namo bhagavate vāsudevāya]. Because of Him this material body acts due to the presence of spirit, and He is therefore the root cause of everyone. He is worshipable for such exalted persons as Brahmā and Śiva, and He has entered the heart of every living being. Let me meditate upon Him.

 The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything.

 The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic manifestation visible and again sometimes renders it invisible. He is both the supreme cause and the supreme result, the observer and the witness, in all circumstances. Thus He is transcendental to everything. May that Supreme Personality of Godhead give me protection.

 In due course of time, when all the causative and effective manifestations of the universe, including the planets and their directors and maintainers, are annihilated, there is a situation of dense darkness. Above this darkness, however, is the Supreme Personality of Godhead. I take shelter of His lotus feet.

 An artist onstage, being covered by attractive dresses and dancing with different movements, is not understood by his audience; similarly, the activities and features of the supreme artist cannot be understood even by the demigods or great sages, and certainly not by those who are unintelligent like animals. Neither the demigods and sages nor the unintelligent can understand the features of the Lord, nor can they express in words His actual position. May that Supreme Personality of Godhead give me protection.

 Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya,vānaprastha and sannyāsa desire to see the all-auspicious lotus feet of the Supreme Personality of Godhead. May that same Supreme Personality of Godhead be my destination.

 The Supreme Personality of Godhead has no material birth, activities, name, form, qualities or faults. To fulfill the purpose for which this material world is created and destroyed, He comes in the form of a human being like Lord Rāma or Lord Kṛṣṇa by His original internal potency. He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him.

 I offer my respectful obeisances unto the Supreme Personality of Godhead, the self-effulgent Supersoul, who is the witness in everyone's heart, who enlightens the individual soul and who cannot be reached by exercises of the mind, words or consciousness.

 The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga. He is the bestower of uncontaminated happiness and is the master of the transcendental world. Therefore I offer my respect unto Him.

 I offer my respectful obeisances to Lord Vāsudeva, who is all-pervading, to the Lord's fierce form as Lord Nṛsiḿhadeva, to the Lord's form as an animal [Lord Varāhadeva], to Lord Dattātreya, who preached impersonalism, to Lord Buddha, and to all the other incarnations. I offer my respectful obeisances unto the Lord, who has no material qualities but who accepts the three qualities goodness, passion and ignorance within this material world. I also offer my respectful obeisances unto the impersonal Brahman effulgence.

 I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent of everything, and the witness of all that occurs. You are the Supreme Person, the origin of material nature and of the total material energy. You are also the owner of the material body. Therefore, You are the supreme complete. I offer my respectful obeisances unto You.

 My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there is no possibility of solving the problem of doubts. The material world is just like a shadow resembling You. Indeed, one accepts this material world as real because it gives a glimpse of Your existence.

 My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are the wonderful cause of everything. I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the śāstras like the Pañcarātras and Vedānta-sūtra, which are Your representations, and who are the source of the paramparā system. Because it is You who can give liberation, You are the only shelter for all transcendentalists. Let me offer my respectful obeisances unto You.

 My Lord, as the fire in araṇi wood is covered, You and Your unlimited knowledge are covered by the material modes of nature. Your mind, however, is not attentive to the activities of the modes of nature. Those who are advanced in spiritual knowledge are not subject to the regulative principles directed in the Vedic literatures. Because such advanced souls are transcendental, You personally appear in their pure minds. Therefore I offer my respectful obeisances unto You.

 Since an animal such as I has surrendered unto You, who are supremely liberated, certainly You will release me from this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as Paramātmā, You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.

 My Lord, those who are completely freed from material contamination always meditate upon You within the cores of their hearts. You are extremely difficult to attain for those like me who are too attached to mental concoction, home, relatives, friends, money, servants and assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer my respectful obeisances unto You.

 After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.

 Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they always merge in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction. I, however, am in danger. Thus I pray to that Supreme Personality of Godhead, who is eternally existing, who is invisible, who is the Lord of all great personalities, such as Brahmā, and who is available only by transcendental bhakti-yoga. Being extremely subtle, He is beyond the reach of my senses and transcendental to all external realization. He is unlimited, He is the original cause, and He is completely full in everything. I offer my obeisances unto Him.

 The Supreme Personality of Godhead creates His minor parts and parcels, the jīva-tattva, beginning with Lord Brahmā, the demigods and the expansions of Vedic knowledge [Sāma, Ṛg, Yajur and Atharva] and including all other living entities, moving and nonmoving, with their different names and characteristics. As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him. He is neither demigod nor demon, neither human nor bird or beast. He is not woman, man, or neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last word in the discrimination of "not this, not this," and He is unlimited. All glories to the Supreme Personality of Godhead!

 I do not wish to live anymore after I am released from the attack of the crocodile. What is the use of an elephant's body covered externally and internally by ignorance? I simply desire eternal liberation from the covering of ignorance. That covering is not destroyed by the influence of time.

 Now, fully desiring release from material life, I offer my respectful obeisances unto that Supreme Person who is the creator of the universe, who is Himself the form of the universe and who is nonetheless transcendental to this cosmic manifestation. He is the supreme knower of everything in this world, the Supersoul of the universe. He is the unborn, supremely situated Lord. I offer my respectful obeisances unto Him.

 I offer my respectful obeisances unto the Supreme, the Supersoul, the master of all mystic yoga, who is seen in the core of the heart by perfect mystics when they are completely purified and freed from the reactions of fruitive activity by practicing bhakti-yoga.

 My Lord, You are the controller of formidable strength in three kinds of energy. You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my respectful obeisances unto You again and again.

 I offer my respectful obeisances unto the Supreme Personality of Godhead, by whose illusory energy the jīva, who is part and parcel of God, forgets his real identity because of the bodily concept of life. I take shelter of the Supreme Personality of Godhead, whose glories are difficult to understand....bhagvatam

SOUL - know about

 Four are his horns, three are the feet that bear him; his heads are two, his hands are seven in number.
Bound with a triple bond the Steer roars loudly: the mighty God hath entered in to mortals.
chatvāri śhṛṅghā trayo asya pādā dve śīrṣe sapta hastāso asya |
tridhā baddho vṛaṣhabho roravīti maho devo martyāṃ ā viveśa || 3/58/4 rig
अग्नि रूपी आत्मा को सान्ड रूपी शरीर में कल्पित करने पर चित् , अहंकार, मन, बुद्धि इसके चार सींग हैं।
भूत, वर्तमान और भविष्य इसके तीन पैर हैं। विद्या और अविद्या दो सिर हैं। पॉंचज्ञानेन्द्रियॉं तथा उपासना एवं ज्ञान सात हाथ हैं।
सत्वगुण, रजगुण और तमगुण तीन पाशों से यह बॅंधा हुआ है। यह  अत्यन्त बलशाली है .

Indriyaani paraanyaahur indriyebhyah param manah;
Manasastu paraa buddhir yo buddheh paratastu sah.
 They say that the senses are superior (to the body); superior to the senses is the mind;
superior to the mind is the intellect; and one who is superior even to the intellect is He—the Self.
Evam buddheh param buddhwaa samstabhyaatmaanam aatmanaa;
Jahi shatrum mahaabaaho kaamaroopam duraasadam. 42,43/3 ch 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 devotion, can conquer it quite easily.