vedic marriage mantra

raibhyāsīdanudeyī nārāśaṃsi nyocanī |
sūryāyābhadramid vāso ghāthayaiti pariṣkṛtam ||
cittirā upabarhaṇaṃ cakṣurā abhyañjanam |
dyaurbhūmiḥkośa āsīd yadayāt sūryā patim ||
stomā āsan pratidhayaḥ kuriraṃ chanda opaśaḥ |
sūryāyāaśvinā varāghnirāsīt puroghavaḥ ||
somo vadhūyurabhavadaśvināstāmubhā varā |
sūryāṃyat patye śaṃsantīṃ manasā savitādadāt ||
mano asyā ana āsīd dyaurāsīduta chadiḥ |
śukrāvanaḍvāhavāstāṃ yadayāt sūryā bṛham ||
ṛksāmābhyāmabhihitau ghāvau te sāmanāvitaḥ |
śrotraṃ tecakre āstāṃ divi panthāścarācāraḥ ||
śucī te cakre yātyā vyāno akṣa āhataḥ |
anomanasmayaṃ sūryārohat prayati patim ||
sūryāyā vahatuḥ prāghāt savitā yamavāsṛjat |
aghāsuhanyante ghāvo.arjunyoḥ paryuhyate ||
yadaśvinā pṛchamānāvayātaṃ tricakreṇa vahatuṃsūryāyāḥ |
viśve devā anu tad vāmajānan putraḥpitarāvavṛṇīta pūṣā ||
yadayātaṃ śubhas patī vareyaṃ sūryāmupa |
kvaikaṃcakraṃ vāmāsīt kva deṣṭrāya tasthathuḥ ||
dve te cakre sūrye brahmāṇa ṛtutha viduḥ |
athaikaṃcakraṃ yad ghuhā tadaddhātaya id viduḥ ||
sūryāyai devebhyo mitrāya varuṇāya ca |
ye bhūtasyapracetasa idaṃ tebhyo.akaraṃ namaḥ ||
pūrvāparaṃ carato māyayaitau śiśū kriḷantau pari yatoadhvaram |
viśvānyanyo bhuvanābhicaṣṭa ṛtunranyovidadhajjāyate punaḥ ||
navo-navo bhavati jāyamāno.ahnāṃ keturuṣasāmetyaghram |
bhāghaṃ devebhyo vi dadhātyāyan pra candramāstiratedīrghamayuḥ ||
sukiṃśukaṃ śalmaliṃ viśvarūpaṃ hiraṇyavarṇaṃ suvṛtaṃsucakram |
ā roha sūrye amṛtasya lokaṃ syonaṃ patye vahatuṃkṛṇuṣva ||
udīrṣvātaḥ pativatī hyeṣā viśvāvasuṃ namasāghīrbhirīḷe |
anyāmicha pitṛṣadaṃ vyaktāṃ sa te bhāghojanuṣā tasya viddhi ||
udīrṣvāto viśvāvaso namaseḷā mahe tvā |
anyāmichaprapharvyaṃ saṃ jāyāṃ patyā sṛja ||
anṛkṣarā ṛjavaḥ santu panthā yebhiḥ sakhāyo yanti novareyam |
samaryamā saṃ bhagho no ninīyāt saṃ jaspatyaṃsuyamamastu devāḥ ||
pra tvā muñcāmi varuṇasya pāśād yena tvābadhnāt savitāsuśevaḥ |
ṛtasya yonau sukṛtasya loke.ariṣṭāṃ tvā sahapatyā dadhāmi ||
preto muñcāmi nāmutaḥ subaddhāmamutas karam |
yatheyamindra mīḍhvaḥ suputrā subhaghāsati ||
pūṣā tveto nayatu hastaghṛhyāśvinā tvā pra vahatāṃrathena |
ghṛhān ghacha ghṛhapatnī yathāso vaśinī tvaṃvidathamā vadāsi ||
iha priyaṃ prajayā te saṃ ṛdhyatāmasmin ghṛhe ghārhapatyāyajāghṛhi |
enā patyā tanvaṃ saṃ sṛjasvādhā jivrī vidathamā vadāthaḥ ||
nīlalohitaṃ bhavati kṛtyāsaktirvyajyate |
edhante asyājñātayaḥ patirbandheṣu badhyate ||
parā dehi śāmulyaṃ brahmabhyo vi bhajā vasu |
kṛtyaiṣāpadvatī bhūtvyā jāyā viśate patim ||
aśrīrā tanūrbhavati ruśatī pāpayāmuyā |
patiryadvadhvo vāsasā svamaṅghamabhidhitsate ||
ye vadhvaścandraṃ vahatuṃ yakṣmā yanti janādanu |
punastān yajñiyā devā nayantu yata āghatāḥ ||
mā vidan paripanthino ya āsīdanti dampatī |
sughebhirdurghamatītāmapa drāntvarātayaḥ ||
sumaṅghalīriyaṃ vadhūrimāṃ sameta paśyata |
saubhāghyamasyai dattvāyāthāstaṃ vi paretana ||
tṛṣṭametat kaṭukametadapāṣṭhavad viṣavan naitadattave |
sūryāṃ yo brahmā vidyāt sa id vādhūyamarhati ||
āśasanaṃ viśasanamatho adhivikartanam |
sūryāyaḥ paśyarūpāṇi tāni brahmā tu śundhati ||
ghṛbhṇāmi te saubhaghatvāya hastaṃ mayā patyā jaradaṣṭiryathāsaḥ |
bhagho aryamā savitā purandhirmahyaṃ tvādurghārhapatyāya devāḥ ||
tāṃ pūṣañchivatamāmerayasva yasyāṃ bījaṃ manuṣyāvapanti |
yā na ūrū uśatī viśrayāte yasyāmuśantaḥpraharāma śepam ||
tubhyamaghre paryavahan sūryāṃ vahatunā saha |
punaḥpatibhyo jāyāṃ dā aghne prajayā saha ||
punaḥ patnīmaghniradādāyuṣā saha varcasā |
dīrghāyurasyā yaḥ patirjīvāti śaradaḥ śatam ||
somaḥ prathamo vivide ghandharvo vivida uttaraḥ |
tṛtīyoaghniṣ ṭe patisturīyaste manuṣyajāḥ ||
somo dadad ghandharvāya ghandharvo dadadaghnaye |
rayiṃ caputrāṃścādādaghnirmahyamatho imām ||
ihaiva staṃ mā vi yauṣṭaṃ viśvamāyurvyaśnutam |
kṝḷantau putrairnaptṛbhirmodamānau sve ghṛhe ||
ā naḥ prajāṃ hanayatu prajāpatirājarasāya samanaktvaryamā |
adurmaṅghalīḥ patilokamā viśa śaṃ no bhavadvipade śaṃ catuṣpade ||
aghoracakṣurapatighnyedhi śivā paśubhyaḥ sumanāḥsuvarcāḥ |
vīrasūrdevakāmā syonā śaṃ no bhava dvipadeśaṃ catuṣpade ||
imāṃ tvamindra mīḍhvaḥ suputrāṃ subhaghāṃ kṛṇu |
daśāsyāṃ putrānā dhehi patimekādaśaṃ kṛdhi ||
samrājñī śvaśure bhava samrājñī śvaśrvāṃ bhava |
nanāndari samrājñī bhava samrājñī adhi devṛṣu ||
samañjantu viśve devāḥ samāpo hṛdayāni nau |
sammātariśvā saṃ dhātā samu deṣṭrī dadhātu nau || 

it is diff from sanskrit

RIgVEDA SAYS….

Sudarshan chakra

caturbhiḥ sākaṃ navatiṃ ca nāmabhiścakraṃ na vṛttaṃ vyatīnravīvipat | 
bṛhaccharīro vimimāna ṛkvabhiryuvākumāraḥ pratyetyāhavam ||

remarriage

kuha svid doṣā kuha vastoraśvinā kuhābhipitvaṃ karataḥkuhoṣatuḥ | 
ko vāṃ śayutrā vidhaveva devaraṃ maryaṃ nayoṣā kṛṇute sadhastha ā || 

soul

sūryaṃ cakṣurghachatu vātamātmā dyāṃ ca ghachapṛthivīṃ ca dharmaṇā | 
apo vā ghacha yadi tatra te hitamoṣadhīṣu prati tiṣṭhā śarīraiḥ || 

hanuman

parā hīndra dhāvasi vṛṣākaperati vyathiḥ | 
no aha pravindasyanyatra somapītaye viśvasmādindra uttaraḥ || 

demon flesh eaters

ayodaṃṣṭro arciṣā yātudhānānupa spṛśa jātavedaḥsamiddhaḥ | 
ā jihvayā muradevān rabhasva kravyādo vṛktvyapi dhatsvāsan || 

never sati

udīrṣva nāryabhi jīvalokaṃ ghatāsumetamupa śeṣa ehi | 
hastaghrābhasya didhiṣostavedaṃ patyurjanitvamabhi sambabhūtha || 

one almighty god

yo naḥ pitā janitā yo vidhātā dhāmāni veda bhuvanāniviśvā | 
yo devānāṃ nāmadhā eka eva taṃ sampraśnambhuvanā yantyanyā ||

right path

ayam panthā anuvittaḥ purāṇo yato devā udajāyanta viśve | 
ataś cid ā janiṣīṣṭa pravṛddho mā mātaram amuyā pattave kaḥ || 

bhakti

araṃ dāso na mīḷhuṣe karāṇyahaṃ devāya bhūrṇaye.anāghāḥ | 
acetayadacito devo aryo ghṛtsaṃ rāye kavitaro junāti || 

vi me karṇā patayato vi cakṣurvīdaṃ jyotirhṛdaya āhitaṃ yat | 
vi me manaścarati dūraādhīḥ kiṃ svid vakṣyāmikimu nū maniṣye || 

rudra jalabhisheka

tighmameko bibharti hasta āyudhaṃ śucirughro jalāṣabheṣajaḥ || 

Vedas for all

pāvamānīryo adhyety ṛṣibhiḥ sambhṛtaṃ rasam | 
tasmai sarasvatī duhe kṣīraṃ sarpirmadhūdakam || 

Krishna

yuvaṃ narā stuvate kṛṣṇiyāya viṣṇāpvaṃ dadathurviśvakāya | 
ghoṣāyai cit pitṛṣade durone patiṃ jūryantyā aśvināvadattam || 

rama

pra tad duḥśīme pṛthavāne vene pra rāme vocamasuremaghavatsu | 
ye yuktvāya pañca śatāsmayu pathā viśrāvyeṣām || 

powerful mantras

asmā idu tyamupamaṃ svarṣāṃ bharāmyāṅghūṣamāsyena | 
maṃhiṣṭhamachoktibhirmatīnāṃ suvṛktibhiḥ sūriṃ vāvṛdhadhyai || 

go to pilgrimage

śrāvayed asya karṇā vājayadhyai juṣṭām anu pra diśam mandayadhyai | 
udvāvṛṣāṇo rādhase tuviṣmān karan na indraḥ sutīrthābhayaṃ ca || 

rudra

divo varāhamaruṣaṃ kapardinaṃ tveṣaṃ rūpaṃ namasā nihvayāmahe | 
haste bibhrad bheṣajā vāryāṇi śarma varma chardirasmabhyaṃ yaṃsat || 

divinity in vedmantras

Soul is not born nor does ever die; after having been, soul again ceases not to be.

Unborn, eternal, changeless and ancient, soul is not killed when the body is killed

but, even if one thinks of it as being constantly born and dying, even then, one should not grieve!

 Birth is inevitable to what is dead and death is inevitable to what is born. This is the law of Nature. Therefore, one should not grieve.

 For, certain is death for the born and certain is birth for the dead; therefore, over the

inevitable one should not grieve.

This which has been taught  is wisdom concerning Sankhya. Now come to

wisdom concerning Yoga, endowed with which,one shall cast off the bonds of action!

 In this there is no loss of effort, nor is there any harm (the production of contrary results

or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

 In Karma Yoga (selfless action) even a little effort brings immediate

purification of the heart. Purification of the heart leads to fearlessness.

 Here,  there is a single one-pointed determination! Many-branched

and endless are the thoughts of the irresolute.

Therefore When  intellect crosses beyond the mire of delusion, then  attained to

indifference as to what has been heard  [ the shrutis ] and what has yet to be heard [ the brahmasutra ]  because  mire of delusion is identification of the Self with the body and

mind. Brahmasutra  also talks of existence of Brahman as The adhikaranas lay down the fundamental positions with regard to Brahman.

Adhik 1 treats of what the study of the Vedanta presupposes.

 Adhik 2 defines Brahman as that whence the world originates, and so on.

Adhik 3 declares that Brahman is the source of the Veda.

 Adhik 4 proves Brahman to be the uniform topic of all Vedanta-texts.

 Adhik 5  is engaged in proving by various arguments that the Brahman, which the Vedanta-texts represent as the cause of the world, is an intelligent principle, and cannot be identified with the non-intelligent pradhâna from which the world springs according to the Sankhyas.

So when intellect, perplexed by what  has heard, shall stand immovable and

steady in the Self, then  attained Self-realisation.

Human must therefore think that brahman from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty,  attains perfection.

 Human attains perfection by worshipping the Lord through the performance of his own duty, that is, he becomes qualified for the dawn of Self-knowledge.

We have lost the knowledge calling devas by vedmantras and losing the concept of existence of them and thus being surrounded by the fact  ,Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested brahman therefore He who knows that both the unmanifested prakriti and the manifested brahman should be worshipped together,overcomes death by the worship of brahman and obtains immortality through devotion to prakriti , the material science .

srimadbhagvadgita

Everybody has to pass thru three states ,sattvic , rajas and tamas  [ The three Gunas are present in all human beings. None is free from the operation of any one of the three qualities. They are not constant. Sometimes Sattwa predominates

and at other times Rajas or Tamas predominates. One should analyse and stand as a witness of these

three qualities. ]  . vedas were decoded to know what they say about material achievement and the knowledge about the creation .

Creator with gyanyoga , karmayoga and upasanayoga was adopted from Vedas  in Hinduism and well explained in gita .

Arjuna was confused to know about the yuddha  ,where it should be done for material achievement or not . lord krsn told , if thou wilt not fight in this righteous war, then, having abandoned thine duty and fame, thou shalt incur sin.

People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

The great car-warriors will think that thou hast withdrawn from the battle through fear; and thou wilt be lightly held by them who have thought much of thee.

Thy enemies also, cavilling at thy power, will speak many abusive words. What is more painful than this!

Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore, stand up,O son of Kunti, resolved to fight!

Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.

This was the vedas gist which tells about material action .yo naḥ svo araṇo yaśca niṣṭyo jighāṃsati | 

devāstaṃsarve dhūrvantu brahma varma mamāntaram || 19/75/6mndlm rig

The Vedas deal with the three attributes (of Nature); be thou above these three attributes,O Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

This self is best explained in brahadaranyak as "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self.

"Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self."Verily, my dear Maitreyi, it is the Self that should be realized—should be heard of, reflected on and meditated upon.By the realization of the Self, my dear—through hearing, reflection and meditation—all this is known, yagyavalka rishi told to his wife maitreyi . Lord krsna also told in gita as Far lower than theYoga of wisdom is action, O Arjuna! Seek thou refuge in wisdom;wretched are they whose motive is the fruit.

Spiritual wisdom is that which is free from all blemishes in the shape of pride etc and which sees the Supreme Spirit equally in all. He alone should be called a man of supreme

dispassion, who has spurned all supernatural powers as well as the three Gunas (of which

the universe is composed) as if of no more account than a blade of grass.That alone deserves to be called a Jiva (individual soul), which knows not maya nor God nor one.s own self. And pure soul [ second wing of twin bird ]  is He who awards bondage and liberation (according to one.s karmas), transcends all and is the controller of Maya …ramcharitmanas

know vedanta

He who had made soul  not comprehend him: from him who saw him surely is he hidden.
He, yet enveloped in his mother's bosom, source of much life, had sunk into void. They call him Indra, mitra, varuṇa, agni, and he is heavenly nobly winged as twin bird in every heart.To what is one, sages give many a title they call it agni, yama, indra .

that which has to be known, knowing which one attains to immortality, the

beginningless supreme Brahman, called neither being nor non-being.

 With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears

everywhere, He exists in the worlds, enveloping all.

 Shining by the functions of all the senses, yet without the senses; unattached, yet

supporting all; devoid of qualities, yet their experiencer,

 Without and within (all) beings, the unmoving and also the moving; because of his

subtlety, unknowable; and near and far away is that.

 And undivided, yet he exists as if divided in beings; He is to be known as the supporter

of beings; He devours and he generates also. 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.

 The Supreme soul in this body is also called the spectator, the permitter, the supporter,

the enjoyer, the great Lord and the Supreme Self. When a man sees the whole variety of beings as resting in the One, and spreading forth from that alone, he then becomes Brahman. A man attains to unity with the Supreme when he knows or realises through intuition that all these manifold forms are rooted in the One. Like waves in water, like rays in the sun, so also all forms are rooted in the One.

 Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable,

though dwelling in the body  neither acts nor is tainted! Therefore, with the utterance of “Om” are the acts of gift, sacrifice and austerity as enjoined in the scriptures always begun by the students of Brahman.

 Uttering Tat, without aiming at the fruits, are the acts of sacrifice and austerity and the

various acts of gift performed by the seekers of liberation.

 The word Sat is used in the sense of reality and of goodness; and so also it is used in the sense of an auspicious act!

 Steadfastness in sacrifice, austerity and gift, is also called Sat, and also action in

connection with these (or for the sake of the Supreme) is called Sat.

 Whatever is abandoned, given or performed, and whatever austerity is practised without

faith, it is called Asat. It is naught here or hereafter (after death).

Whatever abandonment , austerity or charity done without being dedicated

to the Lord will be of no avail to the doer in this earthly life here or in the life beyond hereafter.

vedarambha

Who had beheld him as he sprang to being, seen how the boneless One supports the bony? Where is the core of earth, the life, the spirit? Who may approach the man who knows, to ask it? I ask, unknowing, those who know, the sages, as one all ignorant for sake of knowledge,What was that ONE who in the Unborn's image had stablished and fixed firm these worlds'  regions.The, tree whereon the fine Birds eat the sweetness, where they all rest and procreate their offspring .Upon its top they say the fig is luscious: none gained it who known not the Father.

That which hath breath and speed and life and motion lies firmly stablished in the midst of houses.Living, by offerings to the Dead he moved Immortal One, the brother of the mortal.Back, forward goes he, grasped by strength inherent, the Immortal born the brother of the mortal .Ceaseless they move in opposite directions: men mark the one, and fail to mark the other.

Therefore distinct is the Supreme Purusha called the highest Self, the indestructible Lord who,pervading the three worlds, sustains them.

As he transcend the perishable and is even higher than the imperishable, he is declared as the highest Purusha in the world and in the Vedas.

All this world is pervaded by him in his unmanifest aspect; all beings exist in him, but he does not dwell in them.

Nor do beings exist in him (in reality): behold his divine Yoga, supporting all beings, but not dwelling in them, is himelf, the efficient cause of beings.

To those men who worship him alone, thinking of no other, of those ever united, he secures what is not already possessed and preserves what they already possess.

Even those devotees who, endowed with faith, worship other gods, worship him but by the wrong method

The worshippers of the demigods go to them; to the manes go the ancestor-worshippers; to the Deities who preside over the elements go their worshippers; his devotees come to him.

Whatsoever form any devotee desires to worship with faith—that (same) faith of his the god

make firm and unflinching. Endowed with that faith, he engages in the worship of that (form), and from it he obtains his desire, these being verily ordained by brahman (alone).

god grace

Not very interested in bhagvadkatha but in sweet Prasad one gentleman stretched  his right hand and got Prasad . suddenly he took back the right hand and stretched his left hand for Prasad again but thistime Prasad was finished and in between the right hand Prasad was lifted away  by the dog .

The same gentleman tried next time for another katha but was in deep sleep with open mouth .

The dog did not miss the chance and urinated in his mouth . when people were talking of Prasad he replied the Prasad to be good but salty .

So many tales are there but what is Prasad . kagbhusundi says , .O my lord, rama, tree of paradise to the devotee, friend of the suppliant, ocean of compassion and abode of bliss, in Your mercy grant me that devotion to Your feet, uninterrupted, and unalloyed, which the Vedas and Puranas extol, which is sought after by Sages and great Yogis (contemplative mystics) but attained by few and that too by  the  Lord’s  grace . lord says , I am pleased to see your sagacity in that you have sought Devotion, which is extremely dear to My heart.

Krsna says, that the self-controlled man, moving amongst objects with the senses under restraint, and free from attraction and repulsion, attains to peace. In that peace all pains are destroyed, for the intellect of the tranquil-minded soon becomes steady.

Doing all actions always, taking refuge in Me, by My Grace he obtains the eternal,

indestructible state or abode.

therefore , O partha ,mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.

 Fixing thy mind on Me, thou shalt by My Grace overcome all obstacles; but if from

egoism thou wilt not hear Me, thou shalt perish.

The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive

power, to revolve as if mounted on a machine!

 Go  unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtain

supreme peace and the eternal abode.

God grace is a word as a outcome from Vedas we do not find this word directly in Vedas but in puranas .

tad viṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ | 

divīva cakṣurātatam || 
tad viprāso vipanyavo jāghṛvāṃsaḥ samindhate | 
viṣṇoryat paramaṃ padam || rigveda