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.

Vedastra-Atmagyan

Chapter IV—Yajnavalkya and Maitreyi (I).....brahadaranyak upanishad
1
"Maitreyi, my dear," said Yajnavalkya, "I am going to renounce this life. Let me make a final
settlement between you and Katyayani (his other wife)."
2
Thereupon Maitreyi said: "Venerable Sir, if indeed the whole earth, full of wealth, belonged
to me, would I be immortal through that?" "No," replied Yajnavalkya, "your life would be just
like that of people who have plenty. Of Immortality, however, there is no hope through
wealth."
3
Then Maitreyi said: "What should I do with that which would not make me immortal? Tell
me, venerable Sir, of that alone which you know to be the only means of attaining
Immortality."
4
Yajnavalkya replied: "My dear, you have been my beloved even before, and now you say
what is after my heart. Come, sit down; I will explain it to you. As I explain it, meditate on
what I say."
5
Then Yajnavalkya said: "Verily, not for the sake of the husband, my dear, is the husband
loved, but he is loved for the sake of the self which, in its true nature, is one with the
Supreme Self.
"Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake
of the self.
"Verily, not for the sake of the sons, my dear, are the sons loved, hut they are loved for the
sake of the self.
"Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the
self.
"Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for
the sake of the self.
"Verily, not for the sake of the kshatriya, my dear, is the kshatriya loved, but he is loved for
the sake of the self.
"Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for
the sake of the self.
"Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the
sake of the self.
"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.
6
"The brahmin rejects one who knows him as different from the Self. The kshatriya rejects
one who knows him as different from the Self. The worlds reject one who knows them as
different from the Self. The gods reject one who knows them as different from the Self. The
beings reject one who knows them as different from the Self. The All rejects one who knows
it as different from the Self. This brahmin, this kshatriya, these worlds, these gods, these
beings, and this All—are that Self.

Chapter V—Yajnavalkya and Maitreyi (II)

1

Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with

the Knowledge of Brahman, while Katyayani had an essentially feminine outlook. One day

Yajnavalkya, when he wished to embrace another mode of life,

2

Said: "Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a

final settlement between you and Katyayani."

3

Maitreyi said: "Venerable Sir, if indeed the whole earth full of wealth belonged to me, would

I be immortal through that or not?" "No," replied Yajnavalkya, "your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth."

4

Then Maitreyi said: "What should I do with that which would not make me immortal? Tell

me, venerable Sir, of that alone which you know to be the only means of attaining

Immortality."

5

Yajnavalkya replied: "My dear, you have been my beloved even before and now you have

resolved to know what is after my heart. If you wish, my dear, I shall explain it to you. As I

explain it, meditate on what I say."

Preserve forests

1. GOD-SERVING men, O Sovran of the Forest, with heavenly meath at sacrifice anoint thee.
Grant wealth to us when thou art standing upright as when reposing on this Mother's bosom.
2 Set up to eastward of the fire enkindled, accepting prayer that wastes not, rich in hero.
Driving far from us poverty and famine, lift thyself up to bring us great good fortune.
3 Lord of the Forest, raise. thyself up on the loftiest spot of earth.
Give splendour, fixt and measured well, to him who brings the sacrifice.
4 Well-robed, enveloped he is come, the youthful: springing to life his glory waxeth greater.
Contemplative in mind and God-adoring, sages of high intelligence upraise him.
5 Sprung up he rises in the days' fair weather, increasing in the men-frequented synod.
With song the wise and skilful consecrate him: his voice the God-adoring singer utters.
6, Ye whom religious men have firmly planted; thou Forest Sovran whom the axe hath fashioned,—
Let those the Stakes divine which here are standing be fain to grant us wealth with store of children.
7 O men who lift the ladles up, these hewn and planted in the ground,
Bringing a blessing to the field, shall bear our precious gift to Gods.
8 Ādityas, Rudras, Vasus, careful leaders, Earth, Heaven, and Prthivi and Air's mid-region,
Accordant Deities shall bless our worship and make our sacrifice's ensign lofty.
9 Like swan's that flee in lengthened line, the Pillars have come to us arrayed in brilliant coIour.
They, lifted up on high, by sages, eastward, go forth as Gods to the God's dwelling-places.
10 Those Stakes upon the earth with rings that deck them seem to the eye like horns of horned creatures;
Or, as upraised by priests in invocation, let them assist us in the rush to battle.
11 Lord of the Wood, rise with a hundred branches. with thousand branches may we rise to greatness,
Tlou whom this hatchct, with an edge well whetted for great felicity, hath brought before us.

añjanti tvāmadhvare devayanto vanaspate madhunā daivyena |
yadūrdhvastiṣṭhā draviṇeha dhattād yad vā kṣayo māturasyā upasthe ||
samiddhasya śrayamāṇaḥ purastād brahma vanvāno ajaraṃ suvīram |
āre asmadamatiṃ bādhamāna ucchrayasva mahate saubhaghāya ||
ucchrayasva vanaspate varṣman pṛthivyā adhi |
sumitī mīyamāno varco dhā yajñavāhase ||
yuvā suvāsāḥ parivīta āghāt sa u śreyān bhavati jāyamānaḥ |
taṃ dhīrāsaḥ kavaya un nayanti svādhyo manasā devayantaḥ ||
jāto jāyate sudinatve ahnāṃ samarya ā vidathe vardhamānaḥ |
punanti dhīrā apaso manīṣā devayā vipra udiyarti vācam ||
yān vo naro devayanto nimimyurvanaspate svadhitirvā tatakṣa |
te devāsaḥ svaravastasthivāṃsaḥ prajāvadasme didhiṣantu ratnam ||
ye vṛkṇāso adhi kṣami nimitāso yatasrucaḥ |
te no vyantu vāryaṃ devatrā kṣetrasādhasaḥ ||
ādityā rudrā vasavaḥ sunīthā dyāvākṣāmā pṛthivī antarikṣam |
sajoṣaso yajñamavantu devā ūrdhvaṃ kṛṇvantvadhvarasya ketum ||
haṃsā iva śreṇiśo yatānāḥ śukrā vasānāḥ svaravo naāghuḥ |
unnīyamānāḥ kavibhiḥ purastād devā devānāmapi yanti pāthaḥ ||
śṛṅghāṇīvecchṛṅghiṇāṃ saṃ dadṛśre caṣālavantaḥ svaravaḥ pṛthivyām |
vāghadbhirvā vihave śroṣamāṇā asmānavantu pṛtanājyeṣu ||
vanaspate śatavalśo vi roha sahasravalśā vi vayaṃ ruhema |
yaṃ tvāmayaṃ svadhitistejamānaḥ praṇināya mahate saubhaghāya ||

Vedic Thought

1. OF this benignant Priest, with eld grey-coloured, the brother midmost of the three is lightning.
The third is he whose back with oil is sprinkled. Here I behold the Chief with seven male children.
2 Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it.
Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.
3 The seven who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward.
Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.
4 Who hath beheld him as he sprang to being, seen how the boneless One supports the bony?
Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it?
5 Unripe in mind, in spirit undiscerning, I ask of these the Gods’ established places;
For up above the yearling Calf the sages, to form a web, their own seven threads have woven.
6 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 hath stablished and fixed firm these worlds' six regions.
7 Let him who knoweth presently declare it, this lovely Bird's securely founded station.
Forth from his head the Cows draw milk, and, wearing his vesture, with their foot have drunk the water.
8 The Mother gave the Sire his share of Order: with thought, at first, she wedded him in spirit.
She, the coy Dame, was filled with dew prolific: with adoration men approached to praise her.
9 Yoked was the Mother to the boon Cow's car-pole: in the dank rows of cloud the Infant rested.
Then the Calf lowed, and looked upon the Mother, the Cow who wears all shapes in three directions.
10 Bearing three Mothers and three Fathers, single he stood erect: they never make him weary.
There on the pitch of heaven they speak together in speech all-knowing but not all-impelling.
11 Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during Order.
Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.
12 They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy in watery store.
These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car.
13 Upon this five-spoked wheel revolving ever all living creatures rest and are dependent.
Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken.
14 The wheel revolves, unwasting, with its felly: ten draw it, yoked to the far-stretching car-pole.
The Sun's eye moves encompassed by the region: on him dependent rest all living creatures.
15 Of the co-born they call the seventh single-born; the six twin pairs are called Ṛṣis, Children of Gods.
Their good gifts sought of men are ranged in order due, and various in their form move for the Lord who guides.
16 They told me these were males, though truly females: he who hath eyes sees this, the blind discerns not.
The son who is a sage hath comprehended: who knows this rightly is his father's father.
17 Beneath the upper realm, above this lower, bearing her calf at foot the Cow hath risen.
Witherward, to what place hath she departed? Where calves she? Not amid this herd of cattle.
18 Who, that the father of this Calf discerneth beneath the upper realm, above the lower,
Showing himself a sage, may here declare it? Whence hath the Godlike spirit had its rising?
19 Those that come hitherward they call departing, those that depart they call directed hither.
And what so ye have made, Indra and Soma, steeds bear as ’twere yoked to the region's car-pole.
20 Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge.
One of the twain eats the sweet Fig-tree's fruitage; the other eating not regardeth only.

21 Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods,
There is the Universe's mighty Keeper, who, wise, hath entered into me the simple.
22 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 gaineth it who knoweth not the Father.
23 How on the Gāyatrī the Gāyatrī was based, how from the Triṣṭup they fashioned the Triṣṭup forth,
How on the Jagatī was based the Jagatī,—they who know this have won themselves immortal life.
24 With Gāyatrī he measures out the praise-song, Sāma with praise-song, triplet with the Triṣṭup.
The triplet with the two or four-foot measure, and with the syllable they form seven metres.
25 With Jagatī the flood in heaven he stablished, and saw the Sun in the Rathantara Sāman.
Gāyatrī hath, they say, three brands for kindling: hence it excels in majesty and vigour.
26 I invocate the milch-cow good for milking so that the milker, deft of hand, may drain her.
May Savitar give goodliest stimulation. The caldron is made hot; I will proclaim it.
27 She, lady of all treasure, is come hither yearning in spirit for her calf and lowing.
May this cow yield her milk for both the Aśvins, and may she prosper to our high advantage.
28 The cow hath lowed after her blinking youngling; she licks his forehead, as she lows, to form it.
His mouth she fondly calls to her warm udder, and suckles him with milk while gently lowing.
29 He also snorts, by whom encompassed round the Cow laws as she clings unto the shedder of the rain.

She with her shrilling cries hath humbled mortal man, and, turned to lightning, hath stripped off her covering robe.
30 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 moveth Immortal One, the brother of the mortal.
31 I saw the Herdsman, him who never stumbles, approaching by his pathways and departing.
He, clothed with gathered and diffusive splendour, within the worlds continually travels.
32 He who hath made him cloth not comprehend him: from him who saw him surely is he hidden.
He, yet enveloped in his Mother's bosom, source of much life, hath sunk into destruction.
33 Dyaus is my Father, my begetter: kinship is here. This great earth is my kin and Mother.
Between the wide-spread world-halves is the birth-place: the Father laid the Daughter's germ within it.
34 I ask thee of the earth's extremest limit, where is the centre of the world, I ask thee.
I ask thee of the Stallion's seed prolific, I ask of highest heaven where Speech abideth.
35 This altar is the earth's extremest limit; this sacrifice of ours is the world's centre.
The Stallion's seed prolific is the Soma; this Brahman highest heaven where Speech abideth.
36 Seven germs unripened yet are heaven's prolific seed: their functions they maintain by Viṣṇu's ordinance.
Endued with wisdom through intelligence and thought, they compass us about present on every side.
37 What thing I truly am I know not clearly: mysterious, fettered in my mind I wander.
When the first-born of holy Law approached me, then of this speech I first obtain a portion.
38 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.
39 Upon what syllable of holy praise-song, as twere their highest heaven, the Gods repose them,—
Who knows not this, what will he do with praise-song? But they who know it well sit here assembled.
40 Fortunate mayst thou be with goodly pasture, and may we also be exceeding wealthy.
Feed on the grass, O Cow, at every season, and coming hitherward drink limpid water.
41 Forming the water-floods, the buffalo hath lowed, one-footed or two-footed or four-footed, she,
Who hath become eight-footed or hath got nine feet, the thousand-syllabled in the sublimest heaven.
42 From her descend in streams the seas of water; thereby the world's four regions have their being,
Thence flows the imperishable flood and thence the universe hath life.
43 I saw from far away the smoke of fuel with spires that rose on high o’er that beneath it.
The Mighty Men have dressed the spotted bullock. These were the customs in the days aforetime,
44 Three with long tresses show in ordered season. One of them sheareth when the year is ended.
One with his powers the universe regardeth: Of one, the sweep is seen, but his figure.
45 Speech hath been measured out in four divisions, the Brahmans who have understanding know them.
Three kept in close concealment cause no motion; of speech, men speak only the fourth division.
46 They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutmān.
To what is One, sages give many a title they call it Agni, Yama, Mātariśvan.

47 Dark the descent: the birds are golden-coloured; up to the heaven they fly robed in the waters.
Again descend they from the seat of Order, and all the earth is moistened with their fatness.
48 Twelve are the fellies, and the wheel is single; three are the naves. What man hath understood it?
Therein are set together spokes three hundred and sixty, which in nowise can be loosened.
49 That breast of thine exhaustless, spring of pleasure, wherewith thou feedest all things that are choicest,
Wealth-giver, treasure. finder, free bestower,—bring that, Sarasvatī, that we may drain it.
50 By means of sacrifice the Gods accomplished their sacrifice: these were the earliest ordinances.
These Mighty Ones attained the height of heaven, there where the Sādhyas, Gods of old, are dwelling.
51 Uniform, with the passing days, this water mounts and fails again.
The tempest-clouds give life to earth, and fires re-animate the heaven.
52 The Bird Celestial, vast with noble pinion, the lovely germ of plants, the germ of waters,
Him who delighteth us with rain in season, Sarasvān I invoke that he may help us.

asya vāmasya palitasya hotustasya bhrātā madhyamo astyaśnaḥ |
tṛtīyo bhrātā ghṛtapṛṣṭho asyātrāpaśyaṃ viśpatiṃ saptaputram ||
sapta yuñjanti rathamekacakrameko aśvo vahati saptanāmā |
trinābhi cakramajaramanarvaṃ yatremā viśvā bhuvanādhitasthuḥ ||
imaṃ rathamadhi ye sapta tasthuḥ saptacakraṃ sapta vahantyaśvāḥ |
sapta svasāro abhi saṃ navante yatra ghavāṃ nihitā sapta nāma ||
ko dadarśa prathamaṃ jāyamānamasthanvantaṃ yadanasthā bibharti |
bhūmyā asurasṛghātmā kva svit ko vidvāṃsamupa ghāt praṣṭumetat ||
pākaḥ pṛchāmi manasāvijānan devānāmenā nihitā padāni |
vatse baṣkaye.adhi sapta tantūn vi tatnire kavaya otavāu ||
acikitvāñcikituṣaścidatra kavīn pṛchāmi vidmane na vidvān |
vi yastastambha ṣaḷ imā rajāṃsyajasya rūpe kimapi svidekam ||
iha bravītu ya īmaṅgha vedāsya vāmasya nihitaṃ padaṃ veḥ |
śīrṣṇaḥ kṣīraṃ duhrate ghāvo asya vavriṃ vasānā udakaṃ padāpuḥ ||
mātā pitaraṃ ṛta ā babhāja dhītyaghre manasā saṃ hi jaghme |
sā bībhatsurgharbharasā nividdhā namasvanta idupavākamīyuḥ ||
yuktā mātāsīd dhuri dakṣiṇāyā atiṣṭhad gharbho vṛjanīṣvantaḥ |
amīmed vatso anu ghāmapaśyad viśvarūpyaṃ triṣu yojaneṣu ||
tisro mātṝstrīn pitṝn bibhradeka ūrdhvastasthau nemava ghlāpayanti |
mantrayante divo amuṣya pṛṣṭhe viśvavidaṃ vācamaviśvaminvām ||
dvādaśāraṃ nahi tajjarāya varvarti cakraṃ pari dyāṃ ṛtasya |
ā putrā aghne mithunāso atra sapta śatāni viṃśatiśca tasthuḥ ||

pañcapādaṃ pitaraṃ dvādaśākṛtiṃ diva āhuḥ pare ardhe purīṣiṇam |
atheme anya upare vicakṣaṇaṃ saptacakre ṣaḷara āhurarpitam ||
pañcāre cakre parivartamāne tasminnā tasthurbhuvanāni viśvā |
tasya nākṣastapyate bhūribhāraḥ sanādeva na śīryate sanābhiḥ ||
sanemi cakramajaraṃ vi vāvṛta uttānāyāṃ daśa yuktā vahanti |
sūryasya cakṣū rajasaityāvṛtaṃ tasminnārpitā bhuvanāni viśvā ||
sākaṃjānāṃ saptathamahurekajaṃ ṣaḷ id yamā ṛṣayo devajā iti |
teṣāmiṣṭāni vihitāni dhāmaśa sthātre rejante vikṛtāni rūpaśaḥ ||
striyaḥ satīstānu me puṃsa āhuḥ paśyadakṣaṇvān navi cetadandhaḥ |
kaviryaḥ putraḥ sa īmā ciketa yastā vijānāt sa pituṣ pitāsat ||
avaḥ pareṇa para enāvareṇa padā vatsaṃ bibhratī ghaurudasthāt |
sā kadrīcī kaṃ svidardhaṃ parāghāt kva svit sūte nahi yūthe antaḥ ||
avaḥ pareṇa pitaraṃ yo asyānuveda para enāvareṇa |
kavīyamānaḥ ka iha pra vocad devaṃ manaḥ kuto adhi prājātam ||
ye arvāñcastānu parāca āhurye parāñcastānu arvāca āhuḥ |
indraśca yā cakrathuḥ soma tāni dhurā na yuktā rajaso vahanti ||
dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pari ṣasvajāte |
tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhi cākaśīti ||
yatrā suparṇā amṛtasya bhāghamanimeṣaṃ vidathābhisvaranti |
ino viśvasya bhuvanasya ghopāḥ sa mā dhīraḥ pākamatrā viveśa ||
yasmin vṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve |
tasyedāhuḥ pippalaṃ svādvaghre tan non naśad yaḥpitaraṃ na veda ||
yad ghāyatre adhi ghāyatramāhitaṃ traiṣṭubhād vā traiṣṭubhaṃ niratakṣata |
yad vā jaghajjaghatyāhitaṃ padaṃ ya it tad viduste amṛtatvamānaśuḥ ||

ghāyatreṇa prati mimīte arkamarkeṇa sāma traiṣṭubhena vākam |
vākena vākaṃ dvipadā catuṣpadākṣareṇa mimate sapta vāṇīḥ ||
jaghatā sindhuṃ divyasthabhāyad rathantare sūryaṃ paryapaśyat |
ghāyatrasya samidhastisra āhustato mahnā pra ririce mahitvā ||
upa hvaye sudughāṃ dhenumetāṃ suhasto ghodhughuta dohadenām |
śreṣṭhaṃ savaṃ savitā sāviṣan no.abhīddho gharmastadu ṣu pra vocam ||
hiṅkṛṇvatī vasupatnī vasūnāṃ vatsamichantī manasābhyāghāt |
duhāmaśvibhyāṃ payo aghnyeyaṃ sa vardhatāṃ mahate saubhaghāya ||
ghauramīmedanu vatsaṃ miṣantaṃ mūrdhānaṃ hiṃṃ akṛṇon mātavā u |
sṛkvāṇaṃ gharmamabhi vāvaśānā mimāti māyuṃ payate payobhiḥ ||
ayaṃ sa śiṅkte yena ghaurabhīvṛtā mimāti māyuṃ dhvasanāvadhi śritā |
sā cittibhirni hi cakāra martyaṃ vidyud bhavantī prati vavrimauhata ||
anacchaye turaghātu jīvamejad dhruvaṃ madhya ā pastyānām |
jīvo mṛtasya carati svadhābhiramartyo martyenā sayoniḥ ||
apaśyaṃ ghopāmanipadyamānamā ca parā ca pathibhiścarantam |
sa sadhrīcīḥ sa viśūcīrvasāna ā varīvarti bhuvaneṣvantaḥ ||
ya īṃ cakāra na so asya veda ya īṃ dadarśa hirughin nutasmāt |
sa māturyonā parivīto antarbahuprajā nirṛtimā viveśa ||
dyaurme pitā janitā nābhiratra bandhurme mātā pṛthivīmahīyam |
uttānayoścamvoryonirantaratrā pitā duhiturgharbhamādhāt ||
pṛchāmi tvā paramantaṃ pṛthivyāḥ pṛchāmi yatra bhuvanasyanābhiḥ |
pṛchāmi tvā vṛṣṇo aśvasya retaḥ pṛchāmi vācaḥ paramaṃ vyoma ||
iyaṃ vediḥ paro antaḥ pṛthivyā ayaṃ yajño bhuvanasya nābhiḥ |
ayaṃ somo vṛṣṇo aśvasya reto brahmāyaṃ vācaḥparamaṃ vyoma ||
saptārdhagharbhā bhuvanasya reto viṣṇostiṣṭhanti pradiśāvidharmaṇi |
te dhītibhirmanasā te vipaścitaḥ paribhuvaḥ pari bhavanti viśvataḥ ||
an vi jānāmi yadivedamasmi niṇyaḥ saṃnaddho manasā carāmi |
yadā māghan prathamajā ṛtasyādid va[co aśnuve bhāghamasyāḥ ||
apāṃ prāṃ eti svadhayā ghṛbhīto.amartyo martyenā sayoniḥ |
tā śaśvantā viṣūcīnā viyantā nyanyaṃ cikyurna nicikyuranyam ||

ṛco akṣare parame vyoman yasmin devā adhi viśve niṣeduḥ |
yastan na veda kiṃ ṛcā kariṣyati ya it tad vidusta ime samāsate ||
sūyavasād bhaghavatī hi bhūyā atho vayaṃ bhaghavantaḥ syāma |
addhi tṛṇamaghnye viśvadānīṃ piba śuddhamudakamācarantī ||
ghaurīrmimāya salilāni takṣatyekapadī dvipadī sā catuṣpadī |
aṣṭāpadī navapadī babhūvuṣī sahasrākṣarā parame vyoman ||
tasyāḥ samudrā adhi vi kṣaranti tena jīvanti pradiśaścatasraḥ |
tataḥ kṣaratyakṣaraṃ tad viśvamupa jīvati ||
śakamayaṃ dhūmamārādapaśyaṃ viṣūvatā para enāvareṇa |
ukṣāṇaṃ pṛśnimapacanta vīrāstāni dharmāṇi prathamānyāsan ||
trayaḥ keśina ṛtuthā vi cakṣate saṃvatsare vapata eka eṣām |
viśvameko abhi caṣṭe śacībhirdhrājirekasya dadṛśena rūpam ||
catvāri vāk parimitā padāni tāni vidurbrāhmaṇā ye manīṣiṇaḥ |
ghuhā trīṇi nihitā neṅghayanti turīyaṃ vāco manuṣyā vadanti ||
indraṃ mitraṃ varuṇamaghnimāhuratho divyaḥ sa suparṇo gharutmān |
ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ ||
kṛṣṇaṃ niyānaṃ harayaḥ suparṇā apo vasānā divamut patanti |
ta āvavṛtran sadanād ṛtasyādid ghṛtena pṛthivī vyudyate ||
dvādaśa pradhayaścakramekaṃ trīṇi nabhyāni ka u tacciketa |
tasmin sākaṃ triśatā na śaṅkavo.arpitāḥ ṣaṣṭirna calācalāsaḥ ||
yaste stanaḥ śaśayo yo mayobhūryena viśvā puṣyasi vāryāṇi |
yo ratnadhā vasuvid yaḥ sudatraḥ sarasvati tamiha dhātave kaḥ ||
yajñena yajñamayajanta devāstani dharmāṇi prathamānyāsan |
te ha nākaṃ mahimānaḥ sacanta yatra pūrve sādhyāḥ santi devāḥ ||
samānametadudakamuccaityava cāhabhiḥ |
bhūmiṃ parjanyā jinvanti divaṃ jinvantyaghnayaḥ ||
divyaṃ suparṇaṃ vāyasaṃ bṛhantamapāṃ gharbhaṃ darśatamoṣadhīnām |
abhīpato vṛṣṭibhistarpayantaṃ sarasvantamavase johavīmi ||