Daily Vedic Verses thread

[DarkSweetLady]

Spring up, become fair, be distended, O barley, with your own
increase! Burst all vessels designed to contain you! May lightning not
smite you in that place where we make our appeal to you.

Atharva Veda VI, 142, 1


In response, divine barley, to our invocation, rise up there tall as
the sky, inexhaustible as the boundless sea!

Atharva Veda VI, 142, 2


May those who tend you prove inexhaustible, inexhaustible their barns,
inexhaustible those who offer you in sacrifice and those who consume you!

Atharva Veda VI, 142, 3


May the Lord of the clouds protect our stores, piled high in our homes!

Atharva Veda VI, 79, 1


May the Lord of the clouds give us vitality in our homes, granting goods
and riches!

Atharva Veda VI, 79, 2

[DarkSweetLady]

His next forty-eight years constitute the third oblation. The Jagati metre
has forty-eight syllables and the third oblation is offered with Jagati
hymns. The Adityas are connected with that part of the sacrifice. The
pranas are the Adityas; for, verily,they take up (adadate) every-thing.

Sama Veda, Chandogya Upanishad III, XVI - Man as a Sacrifice (I), 5


If anything ails him during that third period, he should recite the
following mantra: O ye pranas, ye Adityas, extend this my third libation
to the full age. May I, who am a sacrifice, not disappear in the midst
of the pranas, who are the Adityas. Thus he rises from his illness and
becomes free of it.

Sama Veda, Chandogya Upanishad III, XVI - Man as a Sacrifice (I), 6


Mahidasa, the son of Itara, knew this and said addressing a disease:
O you disease! Why do you afflict me? I shall not die of this pain He
lived a hundred and sixteen years. He, too, who knows this lives on to
a hundred and sixteen years.

Sama Veda, Chandogya Upanishad III, XVI - Man as a Sacrifice (I), 7


When a man hungers, thirsts and abstains from pleasures-these are his
initiatory rites.

Sama Veda, Chandogya Upanishad III, XVII - Man as a Sacrifice (II), 1


When he eats, drinks and enjoys pleasures, he then participates in
Upasadas.

Sama Veda, Chandogya Upanishad III, XVII - Man as a Sacrifice (II), 2

[DarkSweetLady]

A mighty weapon, the Upanishad. Take it as a bow. Affix an arrow sharpened
by devotion. Bend the bow by a thought concentrated on That. Hit the
target, my dear-the Imperishable. Aum is the bow, the atman is the arrow;
Brahman, they say, is the target tobe pierced by concentration. Thus
one become, united with Brahman as an arrow with the target.

Krishna Yajur Veda, Mahanarayana Upanishad 540-541. ve, 774


Having realized with mind and heart, having become wise, you will no
longer move on the path of death. Therefore, they call renunciation the
ardor surpassing all others.

Krishna Yajur Veda, Mahanarayana Upanishad 537-8. ve, 439


There, where there is no darkness, nor night, nor day, nor being, nor
nonbeing, there is the Auspicious One, alone, absolute and eternal. There
is the glorious splendor of that Light from whom in the beginning sprang
ancient wisdom.

Krishna Yajur Veda, Svetasvatara Upanishad 4.18. ve, 83-84


By the power of inner harmony and by the grace of God, Svetasvatara
had the vision of Brahman. He then spoke to his nearest hermit-students
about the supreme purification, about Brahman, whom the seers adore.

Krishna Yajur Veda, Svetasvatara Upanishad 6.21. upm, 97


Homage to the source of health, and to the source of delight. Homage to
the maker of health and to the maker of delight. Homage to the Auspicious
and to the more Auspicious. (Namastaraya namah sambhave cha mayobhave cha,
namah sankaraya cha mayaskaraya cha, namah sivaya cha sivataraya cha.)

Krishna Yajur Veda, Taittiraya Samhita 4.5.8. yvk, 35¹ (Namah Sivaya,
at the center of the Vedas

[DarkSweetLady]

The one who is magnified in our homes, whose beauty is extolled at
evening and at dawn, whose law is inviolate--

Rig Veda II, 8, 3


The radiant one who beams forth his light as the Sun does his splendor,
whose flames are undying, who glistens with fatness.

Rig Veda II, 8, 4


Our hymns have lent strength to Agni the Devourer wherever he holds
sway. He has now assumed to himself all comeliness.

Rig Veda II, 8, 5


With the help of Agni, Indra and Soma, yes, of all the Gods, may we
dwell unharmed, overcoming our foes!

Rig Veda II, 8, 6


Here comes the Night; with her twinkling eyes the Goddess has lit many
places, adorned once again with all her beauty.

Rig Veda X, 127, 1

[DarkSweetLady]

O generous God, Lord of thousandfold Abundance impart to us now a share
of Abundance; may we have a share in prosperity!

Atharva Veda VI, 79, 3


Here do I fix my dwelling. May it stand firm, flowing with melted
butter! May we approach you, O House, with all our people, sound in
heart and limb.

Atharva Veda III, 12, 1


Here do you stand, firm dwelling, rich in horses and cattle, pleasantly
resounding, wealthy in food abundant, ghee, and milk. Stand erect for
great good fortune!

Atharva Veda III, 12, 2


A refuge are you, O House, with broad roof and stores of good clean
grain. At evening may the calf and the young son enter your gates with
a stream of cattle.

Atharva Veda III, 12, 3


May Savitri and Vayu, Indra and Brhaspati, protect this dwelling, the
Maruts besprinkle it with water and with ghee. May King Bhaga enrich
its cornfields.

Atharva Veda III, 12, 4

[DarkSweetLady]

Austerity, almsgiving, uprightness, non-violence and truthfulness-these
are the gifts (dakshina) for the priests.

Sama Veda, Chandogya Upanishad III, XVII - Man as a Sacrifice (II), 4


Because the life of a man is a sacrifice therefore they say that his
mother will give birth (soshyati) to him, or his mother has given birth
(asoshta) to him. The same words are used in the Soma-sacrifice and mean:
He will pour out the Soma-juice and He has poured out the Soma-juice. This
is his birth. His death is the Avabhritha.

Sama Veda, Chandogya Upanishad III, XVII - Man as a Sacrifice (II), 5


Ghora, of the line of Angirasa, communicated this teaching to Krishna, the
son of Devaki-and it quenched Krishna's thirst for any other knowledge-and
said: When a man approaches death he should take refuge in these three
thoughts: 'Thou art indestructible (akshata),' 'Thou art unchanging
(aprachyuta),' and 'Thou art the subtle prana.' On this subject there
are two Rik-verses:

Sama Veda, Chandogya Upanishad III, XVII - Man as a Sacrifice (II), 6


They (i.e. the knowers of Brahman) see everywhere the Supreme Light,
which shines in Brahman, which is all-pervading like the light of day
and which belongs to the primeval Seed. 'Perceiving the higher light in
the sun-which is above the darkness of ignorance-as the higher light in
the heart, perceiving the Supreme Light which is higher than all lights,
we have reached the Highest Light, the Sun, the most luminous among the
gods, yea, we have reached the Highest Light, the Sun, the most luminous
among the gods.

Sama Veda, Chandogya Upanishad III, XVII - Man as a Sacrifice (II), 7

[DarkSweetLady]

The immortal Goddess enwraps the world, its valleys and lofty peaks. By
the shining of her light she repels all darkness.

Rig Veda X, 127, 2


Advancing quietly, the Goddess has restored once again her sister the
Dawn. The shadows will now also steal away.

Rig Veda X, 127, 3


Be gracious this night! At your approach we now repair to our homes,
like birds seeking their roosting places.

Rig Veda X, 127, 4


The villagers likewise and all that walks or flies have gone to their
rest. Even the hungry hawks are still.

Rig Veda X, 127, 5


Ward off wild beasts, the wolf and his mate or the robber, O Night
undulating. May your passage bring us safely to the other side!

Rig Veda X, 127, 6

[DarkSweetLady]

There are two ways of contemplation of Brahman: in sound and in
silence. By sound we go to silence. The sound of Brahman is Aum. With
Aum we go to the End, the silence of Brahman. The End is immortality,
union and peace. Even as a spider reaches the liberty of space by means
of its own thread, the man of contemplation by means of Aum reaches
freedom. The sound of Brahman is Aum. At the end of Aum is silence. It is
a silence of joy. It is the end of the journey, where fear and sorrow are
no more: steady, motionless, never-falling, everlasting, immortal. It is
called the omnipresent Vishnu. In order to reach the Highest, consider,
in adoration, the sound and the silence of Brahman. For it has been
said: God is sound and silence. His name is Aum. Attain, therefore,
contemplation, contemplation in silence on Him.

Krishna Yajur Veda, Maitra Upanishad 6.22-23. upm, 102


Than whom there is naught else higher, than whom there is naught smaller,
naught greater, the One stands like a tree established in heaven. By Him,
the Person, is this whole universe filled.

Krishna Yajur Veda, Svetasvatara Upanishad 3.9. upr, 727


Even as water becomes one with water, fire with fire, and air with air,
so the mind becomes one with the Infinite Mind and thus attains final
freedom.

Krishna Yajur Veda, Maitra Upanishad 6.34.11. tu, 103


All the sacred books, all holy sacrifice and ritual and prayers, all
the words of the Vedas, and the whole past and present and future, come
from the Spirit. With maya, His power of wonder, He made all things, and
by maya the human soul is bound. Know, therefore, that nature is maya,
but that God is the ruler of maya, and that all beings in our universe
are parts of His infinite splendor.

Krishna Yajur Veda, Svetasvatara Upanishad 4.9-10. upm, 92


The seer sees not death, nor sickness, nor any distress. The seer sees
only the All, obtains the All entirely. For the sake of experiencing
the true and the false, the great Self has a dual nature. Yea, the great
Self has a dual nature. Yea, the great Self has a dual nature!

Krishna Yajur Veda, Maitra Upanishad 7.11.6 & 8. uph, 458

[DarkSweetLady]

O Goddess made by the Gods in the beginning, the mistress of this
dwelling, our shelter and joy, be robed in grass. May you ever treat us
graciously, giving us sons and wealth.

Atharva Veda III, 12, 5


Stay firm on your post, O Pillar. May your righteousness shine far,
driving away all foes! Let your inmates not suffer any harm, may we and
all men live a hundred autumns!

Atharva Veda III, 12, 6


To this house, together with the calf and other beasts, has come the
newborn boy; to this house a jug filled full of foaming drink, together
with bowls of curds.

Atharva Veda III, 12, 7


Bring forward, woman, this full jar, a stream of ghee mingled with life's
elixir. Anoint those who drink with immortality. May our votive offerings
ever protect this dwelling!

Atharva Veda III, 12, 8


I bring this water free from all impurity. I bring this immortal
Fire. With these I set my foot within this dwelling and take possession
of it.

Atharva Veda III, 12, 9

[DarkSweetLady]

One should meditate on the mind as Brahman-this is said with reference
to the body. One should meditate on the akasa as Brahman-this is to said
with reference to the gods. Thus both-the meditation with reference to
the body and the meditation with reference to the gods-are being taught.

Sama Veda, Chandogya Upanishad III, XVIII - The Mind and the Akasa as
Symbols of Brahman, 1


That Brahman has four feet (quarters): speech is one foot, the prana
(the nose) is one foot, the eye is one foot, the ear is one foot-this
is to said with reference to the body. Now with reference to the gods:
Agni (fire) is one foot, Vayu (air) is one foot, Aditya (the sun) is
one foot and the quarters (disah) are one foot. This is the twofold
meditation with reference to the body and with reference to the gods.

Sama Veda, Chandogya Upanishad III, XVIII - The Mind and the Akasa as
Symbols of Brahman, 2


Speech is, indeed, a fourth foot (quarter) of Brahman of which the mind
is a symbol. It shines and warms with the light of fire. He who knows this
shines and warms with fame, with renown and with the radiance of Brahman.

Sama Veda, Chandogya Upanishad III, XVIII - The Mind and the Akasa as
Symbols of Brahman, 3


Prana (the nose) is, indeed, a fourth foot of Brahman. It shines and warms
with the light of the air. He who knows this shines and warms with fame,
with renown and with the radiance of Brahman.

Sama Veda, Chandogya Upanishad III, XVIII - The Mind and the Akasa as
Symbols of Brahman, 4


The eye, indeed, is a fourth foot of Brahman. It shines and warms with
the light of the sun. He who knows this shines and warms with fame,
with renown and with the radiance of Brahman.

Sama Veda, Chandogya Upanishad III, XVIII - The Mind and the Akasa as
Symbols of Brahman, 5

[DarkSweetLady]

The shades of night enfold me now, arrayed in black apparel. Banish them,
Dawn, like haunting debts!

Rig Veda X, 127, 7


O Daughter of Heaven, to you I direct my hymn like a precious
offering. Accept it, O Night, as a paean of praise.

Rig Veda X, 127, 8


Be gracious, O Lord, to our approach, kindly as a friend or a father
or a mother. Man oppresses his brother man. Consume all evil that plots
against us.

Rig Veda III, 18, 1


Consume the neighbor full of malice and hostile curses from impious
lips. Consume, O all-seeing One, the fool surround yourself with undying
flames.

Rig Veda III, 18, 2


This wood and sacred oil, O Lord, I eagerly present to enhance your
powers, with sacred words worshiping, as far as in me lies. By this hymn
divine I crave a hundred blessings.

Rig Veda III, 18, 3

[DarkSweetLady]

Inconceivable is this supreme atman, immeasurable, unborn, inscrutable,
unthinkable, He whose Self is infinite space. He alone remains awake
when the universe is dissolved, and out of this space He awakens the
world consisting of thought.

Krishna Yajur Veda, Maitra Upanishad 6.17. ve, 667


Truth is the Supreme, the Supreme is Truth. Through Truth men never fall
from the heavenly world, because Truth belongs to the saints. Therefore,
they rejoice in Truth.

Krishna Yajur Veda, Mahanarayana Upanishad 505. ve, 439


The supreme mystery in the Veda's end, which has been declared in former
times, should not be given to one not tranquil, nor again to one who
is not a son or a pupil. To one who has the highest devotion for God,
and for his spiritual teacher even as forGod, to him these matters
which have been declared become manifest if he be a great soul-yea,
become manifest if he be a great soul!

Krishna Yajur Veda, Svetasvatara Upanishad 6.22-23. uph, 411


What is needful? Righteousness and sacred learning and teaching. Truth
and sacred learning and teaching. Meditation and sacred learning and
teaching. Self-control and sacred learning and teaching. Peace and sacred
learning and teaching. Ritual and sacred learning and teaching. Humanity
and sacred learning and teaching.

Krishna Yajur Veda, Taittiraya Upanishad 1.9. upm, 109


Pursuit of the duties of the stage of life to which each one belongs-that,
verily, is the rule! Others are like branches of a stem. With this,
one tends upwards; otherwise, downwards.

Krishna Yajur Veda, Maitra Upanishad 4.3. bo upr, p. 810

[DarkSweetLady]

O Pillars of this House of countless treasures, O buttresses and
crossbeams, we loosen your bonds!

Atharva Veda IX, 3, 1


What is bound in you, who contain all riches, those fetters and knots,
with a powerful word I unloose, like Brhaspati breaking open the cavern.

Atharva Veda IX, 3, 2


[The sorcerer] stretched out the rope and tied it, fixing firmly the
knots. Like a skillful butcher cleaving the joints, with Indra's help
we loosen them.

Atharva Veda IX, 3, 3


We unite the bonds of your beams and clasps, of your thatch and your
sides, O House of all riches.

Atharva Veda IX, 3, 4


We loosen the bonds of the clamps and bundles, of all that encircles
and binds the Lady of the House.

Atharva Veda IX, 3, 5

[DarkSweetLady]

The ear, indeed, is a fourth foot of Brahman. It shines and warms with
the light of the quarters. With fame, with renown and with the radiance
of Brahman he shines and warms who knows this, yea, who knows this.

Sama Veda, Chandogya Upanishad III, XVIII - The Mind and the Akasa as
Symbols of Brahman, 6


The sun is Brahman: this is the teaching. An explanation thereof follows:
In the beginning this universe was non-existent. It became existent. It
grew. It turned into an egg. The egg lay for the period of a year. Then
it broke open. Of the two halves of the egg-shell, one half was of silver,
the other of gold.

Sama Veda, Chandogya Upanishad III, XIX - Meditation on the Sun as
Brahman, 1


That which was of silver became the earth; that which was of gold,
heaven. What was the thick membrane of the white became the mountains;
the thin membrane of the yolk, the must and the clouds. The veins became
the rivers; the fluid in the bladder, the ocean.

Sama Veda, Chandogya Upanishad III, XIX - Meditation on the Sun as
Brahman, 2


And what was born of it was yonder Aditya, the sun. when it was born
shouts of Hurrah! arose, together with all beings and all objects
of desire. Therefore at its rise and its every return shouts of
Hurrah! together with all beings and all objects of desire arise.

Sama Veda, Chandogya Upanishad III, XIX - Meditation on the Sun as
Brahman, 3


He who, knowing this, meditates on the sun as Brahman-pleasant sounds
will quickly approach him and continue to delight him, yea, continue to
delight him.

Sama Veda, Chandogya Upanishad III, XIX - Meditation on the Sun as
Brahman, 4

[DarkSweetLady]

O Son of strength, impart by your warmth to those who now praise you
and toil in your service vitality and power, to the seers well-being. We
anoint your body again and again.

Rig Veda III, 18, 4


Grant us your treasure, O liberal Lord, rich as you are when brightly
enkindled. With your shining arms and flickering shapes convey it to
the home of your blessed singer.

Rig Veda III, 18, 5


It was you, O Agni most ancient, whom the ancients of old, observers
of Cosmic Law, enkindled for their aid, O God created by life-power,
the shining, the adorable, the one who brings comfort to all Men, worthy
of worship, God of the hearth and home.

Rig Veda V, 8, 1


It was you, O Agni of the flaming hair, whom the peoples enthroned as
their foremost guest, the master of their households, O God of the lofty
ensign, of manifold shapes, the winner of stakes, our kindly protector
and helper, devourer of ancient forests.

Rig Veda V, 8, 2


It is you, O Agni, whom the races of mankind acclaim as connoisseur of
sacrifice, Discerner, incomparable donor of treasures, visible to all
yet dwelling in secret, O God most blessed, loud-sounding, skilled in
worship, glorified by the oil of sacrifice.

Rig Veda V, 8, 3