Women power

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

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

Thy sons shall serve the Gods with their oblation, and thou, moreover, shalt rejoice in Svarga.

Power-mind it

There are many activities in the universe going on . scientists do not know but are trying to know . similar activities in the world are also in progress .
Beyond the physical achievements there is some common factor for all which is to be understood . that is beyond scientific knowledge and physical pleasures .
It is the subject of mental pleasure that is absolute live energy , we may call it sadchidananda .
Nature is governed by solar system . bodies are made of five elements . the only thing to be noted is the life . any inert material starts growing and walking as per energy entered .
Where this energy comes from ? this is the absolute source . so absolute live energy contains three factors 1 the absolute source of energy 2 the inert material absorbing the part of the energy and 3 the amount of the energy contained .
Living entities try to move , work and enjoy with the help of inert material and non-moving lives . some power exists which tries to maintain the balance and makes hindrance in exploiting the nature by these living and moving energies .
What is that power ? it is one for all , the sadchidanand .
Avtars are the super powers containing huge energy . The foolish think of the absolute power, the unmanifest, as having manifestation, knowing not the absolute power
higher, immutable and most excellent nature , gita says .
going next the question arises for the energies leaving the body . think of the sun rays coming . one can store the solar energy as per the capacity of the container .this stored energy can be utilized ,increased or decreased by the device made .this energy would be destroyed if not cared properly .

same is the case with the lives , we call jeeva . it can very well teach us the concept of the sadchidanand .
next the question comes of the energies again entering the bodies and in between their stay in the atmosphere . many religious scriptures tell in their on ways but the science has still to prove it.
In totality the concept of moksha or salvation vanishes and the rebirth in different bodies also leaves the question to be solved .
Only the great idea of devotion or bhakti to the almighty remains unchanged .
If you do not know the concept of creation , never misinterpret it . working for the welfare of human is social work ,never mix it with the religion . if you do not know the real direction do not tell the wrong direction to others . exploiting the emotions for selfishness is a Sin ,never do it , otherwise you will certainly have to suffer. He sees you .
Not sure if you perform the karma , the result will come as you wanted but be sure that it will certainly come as HE wanted .He is the super power common for all , you feel it . never try to explain him , you may be wrong .
Into a blind darkness they enter who are devoted to ignorance ,
but into a greater darkness they enter who engage in
knowledge of a imagined deity alone.
Into a blind darkness they enter who worship only the Un manifested nature ; but into a greater darkness they enterwho worship the manifested assumed power of nature. Isha Upanishad says .starting from the very beginning Vedas told the existence of the Brahman as kam Brahman , kham brahman , the non –dual reality . Upanishads tried to explain ,Gita concise it .

science has verified the concept of ice-age with the observation of coriolis effect that water moving in clockwise and anti clockwise direction at equator will give rise to high speed winds with water at a height of freezing point making the whole world under ice excepting the Himalaya mountain .
next manu emerges at India , be confident .
keep hold the vedic sanatan dharma , you are an Arya , not outsider but Indian very well .

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.