Life as per GITA

gita contains 700 shlokas . Many of the people think that it teaches the art of fighting . The noble concept of love is not there . Person who has gone thru mahabharat can very well know that the war between kaurvas and pandvas had become unavoidable . Arjuna was the brother-in-law of krsn and therefore no one can even think of krsn to engage him in war unnecessarily .
There is nothing in hand of a human except performing karma . Karma must be productive taking the sense that nobody can live beyond a certain period say 100 years .
If somebody tries to live more by some technical facilities he can not enjoy as young due to weakness of old body . Also in earlier vedic period the rishis were competent enough to achieve all the technical facilities by divine powers . 9/4/2 rigveda
Therefore it becomes necessary to get the real love of human life as knowing about the spiritual wisdom .Gita teaches the absolute love thru proper selfless karma which is real truth or one can say the dharma . For a simple example as a mother loves her child.
If an infant child runs to catch hold of fire or a snake, the mother rescues it by drawing it
aside. When, however, her son has grown up she loves him no doubt, but not as before. Nobody depends on other’s love .Everybody has got it’s own love and life . Angad went to ravna with a feeling of love but ravna says , What hero is there equal to Ravna, who with his own hands cut off his heads time and again and offered them to the sacrificial fire with great delight, as will be borne out by siva Himself.When as my skulls began to burn I saw the decree of Providence traced on my brow and read that I was going to die at the hands of a mortal, I laughed; for I knew Brahma’s prophecy to be false. I am not afraid in my heart even when I remember this; for (I am sure) Brahma must have traced the decree in his senile dementia. So as per vedic directions Swaha yagyam manasah swaha uroh ,6/4 yaj , has the meaning of karmas for the welfare of the self .

Krsn teaches this ultimate love as 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. Flowery speech is uttered by the unwise, who take pleasure in the eulogizing words of the Vedas saying ,There is nothing else .Unwise people who lack discrimination place great stress upon the Karma Kanda or ritualistic portion of the Vedas which lays down specific rules for specific actions for the attainment of specific fruit. They extol these actions and rewards unduly. Full of desires, having heaven as their goal, they utter speech which promises birth as the reward of one’s actions, and prescribe various specific actions for the attainment of pleasure and power. For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of Super consciousness).The Vedas deal with the three attributes (of Nature); one should be above these three attributes and Free from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and established in the Self.Guna means attribute or quality. It is substance as well as quality.Nature is made up of three Gunas—Sattwa (purity, light, harmony), Rajas (passion, restlessness, motion), and Tamas (inertia, darkness). The pairs of opposites are pleasure and pain, heat and cold, gain and loss, victory and defeat, honour and dishonour, praise and censure.
Again
Mahabharat ends . Arjuna gets down from the chariot and as soon as krsn gets down , hanumanji sitting on the top of flag flies before the chariot turns to flames .
Life starts with gita as vishad yoga . The jeeva A BIRD , as arjuna with human first wing and krsn with divine second wing IS dwelling in the chariot as body . Fruit of good and bad karmas of the previous lives is there on top of the flag unknown to the bird .
Arjuna asks to krsn , Alas! We are involved in a great sin in that we are prepared to kill our kinsmen through greed for the pleasures of a kingdom.Then the sankhya yoga starts and krsn replies . Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease to be hereafter. This, the Indweller in the body of everyone, is always indestructible, O Arjuna! Therefore, thou shouldst not grieve for any creature. Arjuna then asks about karma yoga . Krsn replies , all actions are wrought in all cases by the qualities of Nature only. He whose mind is deluded by egoism thinks: “I am the doer”. Also It is desire, it is anger born of the quality of Rajas, all-sinful and all-devouring; know this as the foe here (in this world). 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! Krsn then reiterates to avail gyan and talks of gyan karma sanyas yoga . The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace. Discussing the sanyas yoga and atmasanyam yoga krsn tells , 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. Krsn shows gyan vgyan yoga as at the end of many births the wise man comes to Me, realising that all this is Vasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find. Krsn categorises akshar Brahman yoga and raj vidyarajguhya yoga as to those men who worship Me alone, thinking of no other, of those ever united, I secure what is not already possessed and preserve what they already possess. Continuing the vibhuti yoga , vishvaroop darshan yoga and bhakti yoga krsn says I am the source of all; from Me everything evolves; understanding thus, the wise, endowed with meditation, worship Me. Kshetra kshetragya yoga , guntrayvibhag yoga and purushottam yoga are defined as two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable, and the Kutastha is called the imperishable. But distinct is the Supreme Purusha called the highest Self, the indestructible Lord who, pervading the three worlds, sustains them. Daivasursampadvibhag yoga and shraddhatrayvibhag yoga are told as Whatever is sacrificed, given or performed, and whatever austerity is practised without

faith, it is called Asat, O Arjuna! It is naught here or hereafter (after death). Finally krsn sums up and says moksha sanyas yoga as achievement of shanty as 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! Fly unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtain supreme peace and the eternal abode.

divine - effort

Sitting on the top of a tree one weaker soul asked the stronger ,let us go to earth and take human bodies so that we get the liberation .The deal was done but it was the philosophy . Beauty is in following the deal .Rishi says, as I lay within the womb, considered all generations of these gods in order ,a hundred iron fortresses confined me but forth I flew with rapid speed a falcon.
gharbhe nu sann anv eṣām avedam ahaṃ devānāṃ janimāni viśvā |
śatam mā pura āyasīr arakṣann adha śyeno javasā nir adīyam || 1/27/4mndlm rigveda
But it is not possible for any worldly ordinary person therefore the procedure is having found the human body one should close all the nine gates in body, confined the mind in the heart and fixed the life-breath, the pran in the head, engaged in the practice of concentration, uttering the monosyllable aum remembering the god always, he who departs thus, leaving the body, attains to the supreme goal. Now it can be observed only when one has got the practice in daily life . Constantly remembering the god throughout one’s life is the easiest way of attaining him. God is easily attainable by that ever-steadfast devotee who constantly and daily remembers him, not thinking of anything else (with a single or one-pointed mind and not by action of senses) . That highest purusha is attainable by unswerving devotion to him alone within whom all beings dwell and by whom all this is pervaded [ gita ] .

This can not be easily done because of maya . Over powering the maya is hard task . Rishi says , bearing in mind a thought with light accordant, he purified the sun with three refinings; by his own nature gained the highest treasure, and looked abroad over the earth and heaven.
tribhiḥ pavitrairapupod dhyarkaṃ hṛdā matiṃ jyotiranu prajānan |
varṣiṣṭhaṃ ratnamakṛta svadhābhirādid dyāvāpṛthivī paryapaśyat || 8/26/3 mndlm rigveda
Deluded by these natures (states or things of maya) composed of the three qualities
this world does not know the god as distinct from them and immutable [ gita].
It is by good fortune that you have secured a human body, which.as declared by all the scriptures is difficult even for the gods to attain. It is a tabernacle suitable for spiritual endeavours, gatewayto liberation. He who fails to earn a good destiny hereafter even on attaining it .He reaps torture in the other world and beats his head in remorse, wrongly attributing the blame to time, fate and god .The man who, though equipped with all these resources, fails to cross the ocean of metempsychosis is ungrateful and dull-witted and meets the fate of a self-murderer [ ramcharitmanas ].
Spirituality dominates the philosophy was my answer when one person asked about the Indians being less progressive . philosophy may be a part of intelligence which may lead to a bigger scope of technology but it is not going to live longer . what do you think , is this earth having any power to grow and grow up ? no , never , it is the supreme soul which makes the earth live . This body of every creature is made of five perishable elements , everyone knows and this soul is just a medium of circulation being a enjoyer . Every soul compulsorily has to suffer it’s deeds whether it kills or is killed by the other soul . This earth is going to be barren when only the uttamah purushah , the almighty is going to wrap his luggage out .

Defining the world in any form gita even feels not comfortable as , na rupamasyeh tathopalabhyate ch 15.
Sri bhagvatam describes the event very well taken from vedas , when lord Vishnu in Vaman form asked for three steps of land from king bali . Shukracharya , the guru of king bali hinted him not to give but the king did not agree . Shukracharya was adamant much for not giving the land and he entered in the pot of water at the hole from where the sankalp with water was to be performed . King felt the obstruction in the water way and pinned with the hard grass making the guru blind of one eye , to suffer the guru for his deed .

shepherd song-who knows the philosophy

satyenottabhitā bhūmiḥ sūryeṇottabhitā dyauḥ |
ṛtenādityāstiṣṭhanti divi somo adhi śritaḥ ||
somenādityā balinaḥ somena pṛthivī mahī |
athonakṣatrāṇāmeṣāmupasthe soma āhitaḥ ||
somaṃ manyate papivan yat sampiṃṣantyoṣadhim |
somaṃ yambrahmāṇo vidurna tasyāśnāti kaścana ||
āchadvidhānairghupito bārhataiḥ soma rakṣitaḥ |
ghravṇāmicchṛṇvan tiṣṭhasi na te aśnāti pārthivaḥ ||
yat tvā deva prapibanti tata ā pyāyase punaḥ |
vāyuḥsomasya rakṣitā samānāṃ māsa ākṛtiḥ ||
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 ||85 sukta/ 10 mndlm rigveda

real knowledge

bṛhaspate prathamaṃ vāco aghraṃ yat prairata nāmadheyandadhānāḥ |

yadeṣāṃ śreṣṭhaṃ yadaripramāsītpreṇā tadeṣāṃ nihitaṃ ghuhāviḥ ||
saktumiva-tita-unā punanto yatra dhīrā manasā vācamakrata |
atrā sakhāyaḥ sakhyāni jānate bhadraiṣāṃlakṣmīrnihitādhi vāci ||
yajñena vācaḥ padavīyamāyan tāmanvavindannṛṣiṣupraviṣṭām |
tāmābhṛtyā vyadadhuḥ purutrā tāṃ saptarebhā abhi saṃ navante ||
uta tvaḥ paśyan na dadarśa vācamuta tvaḥ śṛṇvan naśṛṇotyenām |
uto tvasmai tanvaṃ vi sasre jāyeva patyauśatī suvāsāḥ ||
uta tvaṃ sakhye sthirapītamāhurnainaṃ hinvantyapivājineṣu |
adhenvā carati māyayaiṣa vācaṃ śuśruvānaphalāmapuṣpām ||
yastityāja sacividaṃ sakhāyaṃ na tasya vācyapi bhāghoasti |
yadīṃ śṛṇotyalakaṃ śṛṇoti nahi praveda sukṛtasyapanthām ||
akṣaṇvantaḥ karṇavantaḥ sakhāyo manojaveṣvasamābabhūvuḥ |
ādaghnāsa upakakṣāsa u tve hradā iva snātvā utve dadṛśre ||
hṛdā taṣṭeṣu manaso javeṣu yad brāhmaṇāḥ saṃyajantesakhāyaḥ |
atrāha tvaṃ vi jahurvedyābhirohabrahmāṇo vicarantyu tve ||
ime ye nārvāṃ na paraścaranti na brāhmaṇāso nasutekarāsaḥ |
ta ete vācamabhipadya pāpayā sirīstantraṃ tanvate aprajajñayaḥ ||
sarve nandanti yaśasāghatena sabhāsāhena sakhyā sakhāyaḥ |
kilbiṣaspṛt pituṣaṇirhyeṣāmaraṃ hito bhavativājināya ||
ṛcāṃ tvaḥ poṣamāste pupuṣvān ghāyatraṃ tvo ghāyatiśakvarīṣu |
brahmā tvo vadati jātavidyāṃ yajñasyamātrāṃ vi mimīta u tvaḥ ||71sukta/10mndlm rigveda

1. WHEN-men, Bṛhaspati, giving names to objects, sent out Vāk's first and earliest utterances,
All that was excellent and spotless, treasured within them, was disclosed through their affection.
2 Where, like men cleansing corn-flour in a cribble, the wise in spirit have created language,
Friends see and recognize the marks of friendship: their speech retains the blessed sign imprinted.
3 With sacrifice the trace of Vāk they foIlowed, and found her harbouring within the Ṛṣis.
They brought her, dealt her forth in many places: seven singers make her tones resound in concert.
4 One man hath ne’er seen Vāk, and yet he seeth: one man hath hearing but hath never heard her.
But to another hath she shown her beauty as a fond well-dressed woman to her husband.
5 One man they call a laggard, dull in friendship: they never urge him on to deeds of valour.
He wanders on in profitless illusion: the Voice he heard yields neither fruit,nor blossom.
6 No part in Vāk hath he who hath abandoned his own dear friend who knows the truth of friendship.
Even if he hears her still in vain he listens: naught knows he of the path of righteous action.
7 Unequal in the quickness of their spirit are friends endowed alike with eyes and hearing.
Some look like tanks that reach the mouth or shoulder, others like pools of water fit to bathe in.
8 When friendly Brahmans sacrifice together with mental impulse which the heart hath fashioned,
They leave one far behind through their attainments, and some who count as Brahmans wander elsewhere.
9 Those men who step not back and move not forward, nor Brahmans nor preparers of libations,
Having attained to Vāk in sinful fashion spin out their thread in ignorance like spinsters.
10 All friends are joyful in the friend who cometh in triumph, having conquered in assembly.
He is their blame-averter, food-provider prepared is he and fit for deed of vigour.
11 One plies his constant task reciting verses. one sings the holy psalm in Sakvari measures.
One more, the Brahman, tells the lore of being, and one lays down the rules of sacrificing.

mind / spirit - thou live are

yat te yamaṃ vaivasvataṃ mano jaghāma dūrakam |
tat ta āvartayāmasīha kṣayāya jīvase ||

yat te divaṃ yat pṛthivīṃ mano jaghāma dūrakam |
tat ta ... ||
yat te bhūmiṃ caturbhṛṣṭiṃ mano jaghāma dūrakam |
tat ta... ||
yat te catasraḥ pradiśo mano jaghāma dūrakam |
tat ta ... ||
yat te samudramarṇavaṃ mano jaghāma dūrakam |
tat ta ... ||
yat te marīcīḥ pravato mano jaghāma dūrakam |
tat ta ... ||
yat te apo yadoṣadhīrmano jaghāma dūrakam |
tat ta ... ||
yat te sūryaṃ yaduṣasaṃ mano jaghāma dūrakam |
tat ta ... ||
yat te parvatān bṛhato mano jaghāma dūrakam |
tat ta ... ||
yat te viśvamidaṃ jaghan mano jaghāma dūrakam |
tat ta ... ||
yat te parāḥ parāvato mano jaghāma dūrakam |
tat ta ... ||
yat te bhūtaṃ ca bhavyaṃ ca mano jaghāma dūrakam |
tat ta... ||58sukta/10mndlm rigveda

1. THY spirit, that went far away to Yama to Vivasvān's Son,
We cause to come to thee again that thou mayst live and sojourn here.
2 Thy spirit, that went far away, that passed away to earth and heaven,
We cause to come to thee again that thou mayst live and sojourn here.
3 Thy spirit, that went far away, away to the four-cornered earth,
We cause to come to thee again that thou mayst live and sojourn here.
4 Thy spirit, that went far away to the four quarters of the world,
We cause to come to thee again that thou mayst live and sojourn here.
5 Thy spirit, that went far away, away unto the billowy sea,
We cause to come to thee again that thou mayst live and sojourn here.
6 Thy spirit, that went far away to beams of light that flash and flow,
We cause to come to thee again that thou mayst live and sojourn here.
7 Thy spirit, that went far away, went to the waters and the plants,
We cause to come to thee again that thou mayst live and sojourn here.
8 Thy spirit, that went far away, that visited the Sun and Dawn.
We cause to come to thee again that thou mayst live and sojourn here.
9 Thy spirit, that went far away, away to lofty mountain heights,
We cause to come to thee again that thou mayst live and sojourn here.
10 Thy spirit, that went far away into this All, that lives and moves,
We cause to come to thee again that thou mayst live and sojourn here.
11 Thy spirit, that went far away to distant realms beyond our ken,
We cause to come to thee again that thou mayst live and sojourn here.

12 Thy spirit, that went far away to all that is and is to be,
We cause to come to thee again that thou mayst live and sojourn here.

challenge for science- rishis being super human

śvityañco mā dakṣiṇataskapardā dhiyaṃjinvāso abhi hi pramanduḥ |
uttiṣṭhan voce pari barhiṣo nṝn na me dūrādavitave vasiṣṭhāḥ ||
dūrādindramanayannā sutena tiro vaiśantamati pāntamughram |
pāśadyumnasya vāyatasya somāt sutādindro.avṛṇītāvasiṣṭhān ||
even nu kaṃ sindhumebhistatāreven nu kaṃ bhedamebhirjaghāna |
even nu kaṃ dāśarājñe sudāsaṃ prāvadindro brahmaṇā vo vasiṣṭhāḥ ||
juṣṭī naro brahmaṇā vaḥ pitṝṇāmakṣamavyayaṃ na kilā riṣātha |
yacchakvarīṣu bṛhatā raveṇendre śuṣmamadadhātā vasiṣṭhāḥ ||
ud dyāmivet tṛṣṇajo nāthitāso.adīdhayurdāśarājñe vṛtāsaḥ |
vasiṣṭhasya stuvata indro aśroduruṃ tṛtsubhyo akṛṇodu lokam ||
daṇḍā ived ghoajanāsa āsan parichinnā bharatā arbhakāsaḥ |
abhavacca puraetā vasiṣṭha ādit tṛtsūnāṃ viśo aprathanta ||
trayaḥ kṛṇvanti bhuvaneṣu retastisraḥ prajā āryā jyotiraghrāḥ |
trayo gharmāsa uṣasaṃ sacante sarvānit tānanuvidurvasiṣṭhāḥ ||
sūryasyeva vakṣatho jyotireṣāṃ samudrasyeva mahimā ghabhīraḥ |
vātasyeva prajavo nānyena stomo vasiṣṭhā anvetave vaḥ ||
ta in niṇyaṃ hṛdayasya praketaiḥ sahasravalśamabhi saṃcaranti |
yamena tataṃ paridhiṃ vayanto.apsarasa upa sedurvasiṣṭhāḥ ||
vidyuto jyotiḥ pari saṃjihānaṃ mitrāvaruṇā yadapaśyatāṃ tvā |
tat te janmotaikaṃ vasiṣṭhāghastyo yat tvā viśaājabhāra ||
utāsi maitrāvaruṇo vasiṣṭhorvaśyā brahman manaso.adhi jātaḥ |
drapsaṃ skannaṃ brahmaṇā daivyena viśve devāḥ puṣkare tvādadanta ||
sa praketa ubhayasya pravidvān sahasradāna uta vā sadānaḥ |
yamena tataṃ paridhiṃ vayiṣyannapsarasaḥ pari jajñe vasiṣṭhaḥ ||
satre ha jātāviṣitā namobhiḥ kumbhe retaḥ siṣicatuḥ samānam |
tato ha māna udiyāya madhyāt tato jātaṃ ṛṣimāhurvasiṣṭham ||
ukthabhṛtaṃ sāmabhṛtaṃ bibharti ghrāvāṇaṃ bibhrat pra vadātyaghre |
upainamādhvaṃ sumanasyamānā ā vo ghachāti pratṛdo vasiṣṭhaḥ ||33 sukta /7 mndlm rigveda

1. THESE who wear hair-knots on the right, the movers of holy thought, white-robed, have won me over.
I warned the men, when from the grass I raised me, Not from afar can my Vasisthas help you.
2 With Soma they brought Indra from a distance, Over Vaisanta, from the strong libation.
Indra preferred Vasisthas to the Soma pressed by the son of Vayata, Pasadyumna.
3 So, verily, with these he crossed the river, in company with these he slaughtered Bheda.
So in the fight with the Ten Kings, Vasisthas! did Indra help Sudās through your devotions.
4 I gladly, men I with prayer prayed by our fathers have fixed your axle: ye shall not be injured:
Since, when ye sang aloud the Sakvari verses, Vasisthas! ye invigorated Indra.
5 Like thirsty men they looked to heaven, in battle with the Ten Kings, surrounded and imploring.
Then Indra heard Vasiṣṭha as he praised him, and gave the Trtsus ample room and freedom.
6 Like sticks and staves wherewith they drive the cattle, Stripped bare, the Bharatas were found defenceless:
Vasiṣṭha then became their chief and leader: then widely. were the Trtsus' clans extended.
7 Three fertilize the worlds with genial moisture: three noble Creatures cast a light before them.
Three that give warmth to all attend the morning. All these have they discovered, these Vasisthas.
8 Like the Sun's growing glory is their splendour, and like the sea's is their unflathomed greatness.
Their course is like the wind's. Your laud, Vasisthas, can never be attained by any other.
9 They with perceptions of the heart in secret resort to that which spreads a thousand branches.
The Apsaras brought hither the Vasisthas wearing the vesture spun for them by Yama.
10 A form of lustre springing from the lightning wast thou, when Varuṇa and Mitra saw thee.
Tliy one and only birth was then, Vasiṣṭha, when from thy stock Agastya brought thee hither.
11 Born of their love for Urvasi, Vasiṣṭha thou, priest, art son of Varuṇa and Mitra;
And as a fallen drop, in heavenly fervour, all the Gods laid thee on a lotus-blossorn.
12 He thinker, knower both of earth and heaven, endowed with many a gift, bestowing thousands,
Destined to wear the vesture spun by Yama, sprang from the Apsaras to life, Vasiṣṭha.
13 Born at the sacrifice, urged by adorations, both with a common flow bedewed the pitcher.
Then from the midst thereof there rose up Māna, and thence they say was born the sage Vasiṣṭha.
14 He brings the bearer of the laud and Sāman: first shall he speak bringing the stone for pressing.

With grateful hearts in reverence approach him: to you, O Pratrdas, Vasiṣṭha cometh.

excuse- no ,never

इन्द्रासोमा तपतं रक्ष उब्जतं नयर्पयतं वर्षणा तमोव्र्धः |
परा सर्णीतमचितो नयोषतं हतं नुदेथां नि शिशीतमत्रिणः ||
इन्द्रासोमा समघशंसमभ्यघं तपुर्ययस्तु चरुरग्निवानिव |
बरह्मद्विषे करव्यादे घोरचक्षसे दवेषो धत्तमनवायं किमीदिने ||
इन्द्रासोमा दुष्क्र्तो वव्रे अन्तरनारम्भणे तमसि पर विध्यतम |
यथा नातः पुनरेकश्चनोदयत तद वामस्तु सहसे मन्युमच्छवः ||
इन्द्रासोमा वर्तयतं दिवो वधं सं पर्थिव्या अघशंसाय तर्हणम |
उत तक्षतं सवर्यं पर्वतेभ्यो येन रक्षो वाव्र्धानं निजूर्वथः ||
इन्द्रासोमा वर्तयतं दिवस पर्यग्नितप्तेभिर्युवमश्महन्मभिः |
तपुर्वधेभिरजरेभिरत्रिणो नि पर्शाने विध्यतं यन्तु निस्वरम ||
इन्द्रासोमा परि वां भूतु विश्वत इयं मतिः कक्ष्याश्वेववाजिना |
यां वां होत्रां परिहिनोमि मेधयेमा बरह्माणि नर्पतीव जिन्वतम ||
परति समरेथां तुजयद्भिरेवैर्हतं दरुहो रक्षसो भङगुरावतः |
इन्द्रासोमा दुष्क्र्ते मा सुगं भूद यो नः कदाचिदभिदासति दरुहा ||
यो मा पाकेन मनसा चरन्तमभिचष्टे अन्र्तेभिर्वचोभिः |
आप इव काशिना संग्र्भीता असन्नस्त्वासत इन्द्र वक्ता ||
ये पाकशंसं विहरन्त एवैर्ये वा भद्रं दूषयन्ति सवधाभिः |
अहये वा तान परददातु सोम आ वा दधातु निरतेरुपस्थे ||
यो नो रसं दिप्सति पित्वो अग्ने यो अश्वानां यो गवां यस्तनूनाम |
रिपु सतेन सतेयक्र्द दभ्रमेतु नि ष हीयतान्तन्वा तना च ||
परः सो अस्तु तन्वा तना च तिस्रः पर्थिवीरधो अस्तु विश्वाः |
परति शुष्यतु यशो अस्य देवा यो नो दिवा दिप्सति यश्च नक्तम ||
सुविज्ञानं चिकितुषे जनाय सच्चासच्च वचसी पस्प्र्धाते |
तयोर्यत सत्यं यतरद रजीयस्तदित सोमो.अवति हन्त्यासत ||
ना वा उ सोमो वर्जिनं हिनोति न कषत्रियं मिथुया धारयन्तम |
हन्ति रक्षो हन्त्यासद वदन्तमुभाविन्द्रस्य परसितौ शयाते ||
यदि वाहमन्र्तदेव आस मोघं वा देवानप्यूहे अग्ने |
किमस्मभ्यं जातवेदो हर्णीषे दरोघवाचस्ते निरथं सचन्ताम ||
अद्या मुरीय यदि यातुधानो अस्मि यदि वायुस्ततप पूरुषस्य |
अधा स वीरैर्दशभिर्वि यूया यो मा मोघं यातुधानेत्याह ||
यो मायातुं यातुधानेत्याह यो वा रक्षाः शुचिरस्मीत्याह |
इन्द्रस्तं हन्तु महता वधेन विश्वस्य जन्तोरधमस पदीष्ट ||
पर या जिगाति खर्गलेव नक्तमप दरुहा तन्वं गूहमाना |
वव्राननन्तानव सा पदीष्ट गरावाणो घनन्तु रक्षस उपब्दैः ||
वि तिष्ठध्वं मरुतो विक्ष्विछत गर्भायत रक्षसः सं पिनष्टन |
वयो ये भूत्वी पतयन्ति नक्तभिर्ये वा रिपो दधिरे देवे अध्वरे ||
पर वर्तय दिवो अश्मानमिन्द्र सोमशितं मघवन सं शिशाधि |
पराक्तादपाक्तादधरादुदक्तादभि जहि रक्षसःपर्वतेन ||
एत उ तये पतयन्ति शवयातव इन्द्रं दिप्सन्ति दिप्सवो.अदाभ्यम |
शिशीते शक्रः पिशुनेभ्यो वधं नूनं सर्जदशनिं यातुमद्भ्यः ||
इन्द्रो यातूनामभवत पराशरो हविर्मथीनामभ्याविवासताम |
अभीदु शक्रः परशुर्यथा वनं पात्रेव भिन्दन सत एति रक्षसः ||
उलूकयातुं शुशुलूकयातुं जहि शवयातुमुत कोकयातुम |
सुपर्णयातुमुत गर्ध्रयातुं दर्षदेव पर मर्ण रक्ष इन्द्र ||
मा नो रक्षो अभि नड यातुमावतामपोछतु मिथुना या किमीदिना |
पर्थिवी नः पार्थिवात पात्वंहसो.अन्तरिक्षं दिव्यात पात्वस्मान ||
इन्द्र जहि पुमांसं यातुधानमुत सत्रियं मायया शाशदानाम |
विग्रीवासो मूरदेवा रदन्तु मा ते दर्शं सूर्यमुच्चरन्तम ||
परति चक्ष्व वि चक्ष्वेन्द्रश्च सोम जाग्र्तम |
रक्षोभ्यो वधमस्यतमशनिं यातुमद्भ्यः ||

1. INDRA and Soma, burn, destroy the demon foe, send downward, O ye Bulls, those who add gloom to gloom.
Annihilate the fools, slay them and burn them up: chase them away from us, pierce the voracious ones.
2 Indra and Soma, let sin round the wicked boil like as a caldron set amid the flames of fire.
Against the foe of prayer, devourer of raw flesh, the vile fiend fierce of eye, keep ye perpetual hate.
3 Indra and Soma, plunge the wicked in the depth, yea, cast them into darkness that hath no support,
So that not one of them may ever thence return: so may your wrathful might prevail and conquer them.
4 Indra and Soma, hurl your deadly crushing bolt down on the wicked fiend from heaven and from the earth.
Yea, forge out of the mountains your celestial dart wherewith ye burn to death the waxing demon race.
5 Indra and Soma, cast ye downward out of heaven your deadly darts of stone burning with fiery flame,
Eternal, scorching darts; plunge the voracious ones within the depth, and let them sink without a sound.
6 Indra and Soma, let this hymn control you both, even as the girth encompasses two vigorous steeds-
The song of praise which I with wisdom offer you: do ye, as Lords of men, animate these my prayers.
7 In your impetuous manner think ye both thereon: destroy these evil beings, slay the treacherous fiends.
Indra and Soma, let the wicked have no bliss who evermore assails us with malignity.
8 Whoso accuses me with words of falsehood when I pursue my way with guileless spirit,
May he, the speaker of untruth, be, Indra, like water which the hollowed hand compresses.
9 Those who destroy, as is their wont, the simple, and with their evil natures barm the righteous,
May Soma give them over to the serpent, or to the lap of Nirrti consign them.
10 The fiend, O Agni, who designs to injure the essence of our food, kine, steeds, or bodies,
May he, the adversary, thief, and robber, sink to destruction, both himself and offipring.
11 May he be swept away, himself and children: may all the three earths press him down beneath them.
May his fair glory, O ye Gods, be blighted, who in the day or night would fain destroy us.
12 The prudent finds it easy to distinguish the true and false: their words oppose each other.
Of these two that which is the true and honest, Soma protects, and brings the false to nothing.
13 Never doth Soma aid and guide the wicked or him who falsely claims the Warrior's title.
He slays the fiend and him who speaks untruly: both lie entangled in the noose of Indra.
14 As if I worshipped deities of falsehood, or thought vain thoughts about the Gods, O Agni.
Why art thou angry with us, Jātavedas? Destruction fall on those who lie against thee!
15 So may I die this day if I have harassed any man's life or if I be a demon.
Yea, may he lose all his ten sons together who with false tongue hath called me Yātudhāna.
16 May Indra slay him with a mighty weapon, and let the vilest of all creatures perish,
The fiend who says that he is pure, who calls me a demon though devoid of demon nature.
17 She too who wanders like an owl at night-time, hiding her body in her guile and malice,
May she fall downward into endless caverns. May press-stones with loud ring destroy the demons.
18 Spread out, ye Maruts, search among the people: seize ye and grind the Rākṣasas to pieces,
Who fly abroad, transformed to birds, at night-time, or sully and pollute our holy worship.
19 Hurl down from heaven thy bolt of stone, O Indra: sharpen it, Maghavan, made keen by Soma.
Forward, behind, and from above and under, smite down the demons with thy rocky weapon.
20 They fly, the demon dogs, and, bent on mischief, fain would they harm indomitable Indra.
Śakra makes sharp his weapon for the wicked: now, let him cast his bolt at fiendish wizards.
21 Indra hath ever been the fiends’ destroyer who spoil oblations of the Gods’ invokers:
Yea, Śakra, like an axe that splits the timber, attacks and smashes them like earthen vessels.
22 Destroy the fiend shaped like an owl or owlet, destroy him in the form of dog or cuckoo.
Destroy him shaped as eagle or as vulture as with a stone, O Indra, crush the demon.
23 Let not the fiend of witchcraft-workers reach us: may Dawn drive off the couples of Kimīdins.
Earth keep us safe from earthly woe and trouble: from grief that comes from heaven mid-air preserve us.
24 Slay the male demon, Indra! slay the female, joying and triumphing in arts of magic.
Let the fools' gods with bent necks fall and perish, and see no more the Sun when he arises.

25 Look each one hither, look around Indra and Soma, watch ye well.104 sukta/7mndlm rigveda