Oh, enlightened men, may we anoint an exalted person as our king

यजुर्वेद ९-२३ (9-23) Shukla yajurvedam.

वाज॑स्ये॒मम्प्र॑स॒वः सु॑षु॒वे ग्रे॒ सोम॒ राजा॑न॒मोष॑धीष्व॒प्सु । ताऽअ॒स्मभ्यं॒ मधु॑मतीर्भवन्तु व॒यं रा॒ष्ट्रे जा॑गृयाम पु॒रोहि॑ताः॒ स्वाहा॑ ॥യജുര്‍വ്വേദം ൯-൨൩ (9-23) ശുക്ല യജുര്‍‌വേദംവാജ॑സ്യേ॒മംപ്ര॑സ॒വഃ സു॑ഷു॒വേ ഗ്രേ॒ സോമ॒ രാജാ॑ന॒മോഷ॑ധീഷ്വ॒പ്സു । താഽഅ॒സ്മഭ്യം॒ മധു॑മതീര്‍ഭ വന്തു വ॒യം രാ॒ഷ്ട്രേ ജാ॑ഗൃയാമ പു॒രോഹി॑താഃ॒ സ്വാഹാ॑ ॥

vājasyemaṃprasavaḥ suṣuve gre soma rājānam

oṣadhīṣvapsu । tā'asmabhyaṃ madhumatīrbhavantu vaya rāṣṭe jāgṛyāma purohitāḥ svāhā ॥

Meaning

Oh, enlightened men, may we anoint an exalted person as our king

a person who is well learned and having experts in all sciences and other disciplines

a person who is having robust health,

a person who is having all the qualities of Soma Himself

And may the Doctors of the State who are bound by duty to protect him ensure that there is no disease or ailment for him either in body, mind or spirit

May the Physicians of the State also ensure that the ministers and other authorities and subjects too are in good health

may all be in good health and robust state of physique so that they would be able to resist and vanquish all the evil forces within the state and also be able to beat the enemies who might launch any attack on the state

May there be protection through sweet waters, sweet herbs and may there be sweetness everywhere

For that we, who are the foremost enlightened people of this state would keep awake eternally and ensure the welfare for all..

The Suryopaasana Mantram during prayer to Madhyaahnika Sandhya

The Suryopaasana Mantram during prayer to Madhyaahnika Sandhya

As per Yajurvedam

आ सत्येन रजसा वर्तमानो निवेशयन्नमृतं मर्त्यं च हिरण्ययेन सविता रथेनादेवो याति भुवनाविपश्यन्।उद्वयं तमसस्परि पशयन्तो ज्योतिरुत्तरम्। देवं देवत्र सूर्यमगन्म ज्योतिरुत्तमम्। उदुत्यं जातवेदसं देवं वहन्ति केतवः।दृशे विश्वाय सूर्यम्। चित्रं देवानामुदगादनीकं चक्षुर्मित्रस्य वरुणस्याग्नेः। आप्रा द्या वा पृथ्वी अन्तरिक्षम्। सूर्य आत्मा जगतः चक्षुषश्च। तच्चक्षुर्देवहितं पुरस्तात् शुक्रमुच्चरत्। पश्येम शरदश्शतं जीवेम शरदश्शतं नन्दाम शरदश्शतं मोदाम शरदश्शतं भवाम शरदश्शतं शृणुयाम शरदश्शतं प्रब्रवाम शरदश्शतं अजीता स्याम शरदश्शतं। ज्योक्च सूर्यं दृशे। य उदगान्महतोर्ण्णवाद्विभ्राजमानस्सरिरस्य मध्यात्स मा वृषभो लोहिताक्षस्सूर्यो विपश्चिन्मनसा पुनातु॥

ā satyena rajasā vartamāno niveśayannamṛtaṃ martyaṃ ca hiraṇyayena savitā rathenādevo yāti bhuvanāvipaśyan।udvayaṃ tamasaspari pasyanto jyotiruttaram। devaṃ devatra sūryamaganma jyotiruttamam। udutyaṃ jātavedasaṃ devaṃ vahanti ketavaḥ।dṛśe viśvāya sūryam। citraṃ devānāmudagādanīkaṃ cakṣurmitrasya varunasyāgneḥ। āprā dyā vā pṛthvī antarikṣam। sūrya ātmā jagataḥ cakṣuṣaśca। taccakṣurdevahitaṃ purastāt śukramuccarat। paśyema śaradaśśataṃ jīvema śaradaśśataṃ nandāma śaradaśśataṃ modāma śaradaśśataṃ bhavāma śaradaśśataṃ śṛṇuyāma śaradaśśataṃ prabravāma śaradaśśataṃ ajītā syāma śaradaśśataṃ। jyokca sūryaṃ dṛśe। ya udagānmahatorṇṇavādvibhrājamānassarirasya madhyātsa mā vṛṣabho lohitākṣassūryo vipascinmanasā punātu॥

ആ സത്യേന രജസാ വര്‍ത്ത മാനോ നിവേശയന്നമൃതം മര്‍ത്യം ച ഹിരണ്യയേന സവിതാ രഥേനാദേവോ യാതി ഭുവനാവിപശ്യന്‍।ഉദ്വയം തമസസ്പരി പശ്യന്തോ ജ്യോതിരുത്തരം। ദേവം ദേവത്ര സൂര്യമഗന്മ ജ്യോതിരുത്തമം। ഉദുത്യം ജാതവേദസം ദേവം വഹന്തി കേതവഃ।ദൃശേ വിശ്വായ സൂര്യം। ചിത്രം ദേവാനാമുദഗാദനീകം ചക്ഷുര്‍മിത്രസ്യവരുണസ്യാഗ്നെഃI ആപ്രാ ദ്യാ വാ പൃഥ്വീ അന്തരിക്ഷം। സൂര്യ ആത്മാ ജഗതഃ ചക്ഷുഷശ്ച। തച്ചക്ഷുര്‍ദേവഹിതം പുരസ്താത് ശുക്രമുച്ചരത്। പശ്യേമ ശരദശ്ശതം ജീവേമ ശരദശ്ശതം നന്ദാമ ശരദശ്ശതം മോദാമ ശരദശ്ശതം ഭവാമ ശരദശ്ശതം ശൃണുയാമ ശരദശ്ശതം പ്രബ്രവാമ ശരദശ്ശതം അജീതാ സ്യാമ ശരദശ്ശതം। ജ്യോക്ച സൂര്യം ദൃശേ। യ ഉദഗാന്മഹതോര്‍ണ്ണവാദ്വിഭ്രാജമാനസ്സരിരസ്യ മധ്യാത്സ മാ വൃഷഭോ ലോഹിതാക്ഷസ്സൂര്യോ വിപശ്ചിന്മനസാ പുനാതു॥

Meaning

That glorious and resplendent Sun is shining in the tallest position in the sky with a glow that cannot be substituted with that of any other shining object

That sun is proceeding in the sky with his journey in his golden chariot, covering the whole universe, enabling in that journey the deathless Gods as well as the mortal humans on earth to performed their avowed duties and engage themselves in their activities.

He is the witness for all that transpires in this universe.

We, who are seeing the glorious resplendence of the Supreme Being that is the Sun,

The Sun whose position is higher than anything else in the Sky

The Sun, whose glory is greater that anything else,

On that Sun, we take refuge

That Sun is the most established among all the Gods

That Sun who is shining with a glow without comparison

We declare with conviction, for the knowledge of all

that the orb of the Sun carries in itself the greatest glories emanating from the Vedas and therefore emanates the most benevolent and praiseworthy glow.

May we be able to see the Supreme Being in the Solar Orb

That Supreme being is the source of infinite energy found in all gods.

That Supreme Being is the source of strength for Mitra, Varuna and agni

That Supreme being pervades all over, filling the whole of earth, sky and heaven.

That Supreme being is present and inherent in all things that are moving, and that are immobile

The Supreme being is the eye of the universe, the source of all learning and knowledge that could be gained

That Supreme being who is the embodiment of purity

That Supreme being raises in the sky right with the dawn

That Supreme being is the essence of Parabrhma praised by the Vedas

May we see him for long periods of hundreds of Sharats or autumns

May we live for hundreds of autumns in his benign presence

May we live with the happiness of having sons, grandsons and large families for hundreds of autumns

May we be blessed with all the objects and things that would give us happiness for hundreds of autumns

May we progress from strength to strength in our happy existence for hundreds of autumns and remain humble devotees of that Supreme Being (the Sun)

May we live for hundreds of autumns hearing the glories of that Supreme Being

May we be blessed with the capacity to speak good and nice words about the Supreme Being, for hundreds of autumns

May we remain alive and undefeated by others for hundreds of autumns..

ॐ आपोहिष्ठा मयोभुवः। तान ऊर्जेदधातन

ॐ आपोहिष्ठा मयोभुवः। तान ऊर्जेदधातन। महेरणाय चक्षसे। योवश्शिवतमो रसः। तस्य भाजयतेह नः। उशतिरिव मातरः। तस्मा अरं गमामवः। यस्य क्षयाय जिन्वथ। आपोजनयथा च नः॥

om āpohiṣṭhā mayobhuvaḥ | tāna ūrjedadhātana| maheraṇāya cakṣase| yovaśśivatamo rasaḥ| tasya bhājayateha naḥ| uśatiriva mātaraḥ| tasmā araṁ gamāmavaḥ| yasya kṣayāya jinvatha| āpojanayathā ca naḥ||

This is the prayer we make to waters during the worship of Sandhya when we sprinkle the waters on our body and limbs..

From Pavamana Sooktham.. found in Rig and Yajur vedas.

======================

Oh waters, may you be the bestowers of great welfare and comfort on us

May those waters provide us with food or Annam or the energy which would maintain us in good shape and with limbs which are beautiful and attractive

May the most sacred ingredients contained in you be shared and distributed to us and may we partake in them as if you are doing that with the affection of a mother to her children

We are eager for the beneficial things you are ready to bless us with and about with you are pleased

we praise you and depend on you for those benefits

Oh waters, may you pleased to keep us alive and healthy.

======================

हे आपः यूयं मयोभवः स्थाहि Oh waters, may you be the bestowers of great welfare and comfort on us

ता नः महे रणाय चक्षसे ऊर्जे दधातनः May those waters provide us with food or Annam which would maintain us in good shape and with limbs which are beautiful and attractive

यो वः शिवतमो रसः इह नः उशतीः मातर इव भाजयत May the most sacred ingredients contained in you be shared and distributed to us and may we partake in them as if you are doing that with the affection of a mother to her children

यस्य क्षयाय जिन्वथ for the beneficial things you are ready to bless us with and about with you are pleased

तस्मै वः अरं गमाम we praise you and depend on you for those benefit

हे आपः नः जनयथ Oh waters, may you pleased to keep us alive and healthy.

regards

k v ananthanarayanan

offer to God and receive it back

सोमो वा एतस्य राज्यं आदत्ते। यो राजा सन् राज्यो वा सोमेन यजते। देवसुवामेतानि हवीग्ंषि भवन्ति।तावन्तो वै देवानाग्ं सवः। त एवास्मै सवान् प्रयच्छन्ति। त एनं पुनः सुवन्ते राज्याय। देवसू राजा भवति।

somo vā etasya rājyaṁ ādatte| yo rājā san rājyo vā somena yajate| devasuvāmetāni haveegṁṣi bhavanti |tāvanto vai devānāgṁ savaḥ | ta evāsmai savān prayacchanti| ta enaṁ punaḥ suvante rājyāya| devasū rājā bhavati|

Krishna Yajurveda Taittireeya Aranyakam First Ashtakam Fourth Adhyaayam Second Anuvakam.. (Final Mantram in that Anuvakam)

All would have heard this mantra.. We chant this great mantram when we offer Camphor light or Karpoora Neerajanam to the deity..

It is actually in praise of Agni and Soma.. Soma is the deity of herbs and medicince, also considered as the Moon.

The right and control of everything is with Soma.. And the person who is eligible and desirous to be the leader or the king on a permanent basis, offers everything including the possession and the capacity to be the king.. in fire sacrifice to Soma symbolically

And then havis, purodaasha, soma juice etc are offered in fire to Agni Soma and other related deities who are pleased with such offer and would give back the kingdom and leadership to the yajamanan

When we do the Karpoora Harati.. we are assuming that we are offering everything we have to the deity.. and the deity, pleased with our pooja is presenting us back all that is offered to it and all the Aishvaryams too in addition

Meaning of the Mantra.. A general translation based on the commentary by Sayana Acharya..

This person (yajamana) who is a king and a person eligible to be a king too.. performed Soma sacrifice and offered his kingship along with all possession and the kingdom to Soma.. who consecrated them..

Now to redeem back that kingship and kingdom, offers in havis and soma juice are being given to Agni Soma and connected divine beings.

The Gods are capable of blessing the performer of the sacrifice done through offering of havis(cooked rice or grain etc ),

with the control over his own house,

his kingdom and all the sublime blessings or Aishvaryas.

When offerings in cooked grain soma juice etc are offered to these various gods, they give back the Kingdom, leadership over the house and nation, and all the Aishvaryams to the performer of Sacrifice.

And thus persuaded and blessed by the various divinities, this person who is the yajamana of the sacrifice, becomes the king, leader and the sublime one..

We take offer everything to God,, and receive back those great and sublime things from Him with his blessings added and then alone we can live happily

That was the Indian Vedic concept..

Tena Tyakthen Bhunjeethaa... in Ishaavasya upanishad to conveys this idea

seeing divinity everywhere in the universe

नमो महद्भ्यः नमो अर्भकेभ्यो नमो युवभ्यो न आशिनेभ्यः॥

ऋग्वेदे १-२७-१३

नमो ज्येष्ठाय च कनिष्ठायच नमः पूर्वजाय च नमो मध्यमाय च॥

यजुर्वेदे १६-३२

आब्रह्म्स्तंबपर्यन्तं परमात्मस्वरूपकं

स्थावरं जंगमं चैव प्रणमामि जगन्मयम्॥

स्कान्दपुराणे गुरुगीतायाम्

namo mahadbhyaḥ namo arbhakebhyo namo yuvabhyo na āśinebhyaḥ||

ṛgvede 1-27-13

namo jyeṣṭhāya ca kaniṣṭhāyaca namaḥ pūrvajāya ca namo madhyamāya ca||

yajurvede 16-32

ābrahmstaṁbaparyantaṁ paramātmasvarūpakaṁ

sthāvaraṁ jaṁgamaṁ caiva praṇamāmi jaganmayam||

skāndapurāṇe gurugītāyām

The Indian tradition respected everything .. and never trivialized anything on the basis of its comparative youth or comparative inferiority in age or resources..

The primordial Veda Rigvedam offers pranams to all in these words

Pranams to great people and to the tiny child or infant at the same time

Pranams to the young ones and the ones who are ripe in age and experience..

The Yajurvedam offers pranams like this

Pranams to Elder, Pranams to the one who is younger, pranams to the one who took birth prior to us, pranams to the middle one or of equal age in comparison,

The Skaanda Puranam.. and the Guru Gita which is a part of it says.

I offer my Pranams to that all embracing world which is the embodiment of the Supreme being which manifesting as this jagat, with all all the movable objects here and the immovable objects too, the universe spreading all around as brahmastamba..

Reverence to everything and thankfulness for their presence was the hallmark of Indian culture..

No individual can live or survive without the harmonious existence of things which are either animate or inanimate, which are young or old, which are soft or tough, which are bright or dark..

And no one thought of asking others to prostrate before them.. They just offered their folded palms to others..

Let us remember that..

beautiful life of india

उपहूताः इह गावः उपहूताः अजावयः॥

यजुर्वेदे ३-३०-२

upahūtāḥ iha gāvaḥ upahūtāḥ ajāvayaḥ||

yajurvede 3-30-2

A great statement in yajurvedam

The cows are all near me,

my cows are all assembled nearby

from where they can hear me and I too can hear them

The goats and sheep are all near me,

my goats and sheep are all assembled nearby

from where they can hear me and I too can hear them

The most coveted and valuable possession of the vedic man were his cattle, his cows, goats and sheep.

He could survive,

sustain himself,

proceed with his rudimentary agricultural activity,

only with the help of cattle..

The cows gave him milk,

milk products and manure..

The oxen enabled them to till the soil and do the transporting.. The goats gave milk and other products..

The Sheep gave material for cothing..

The vedic man could feel safe and secure

if and only if

his cattle were assembled near him

and

could return their mooings and bleating when the masters called them.

What a simple but nice life.. millenniums ago!..

इषे त्वा ऊर्जेत्वा ishe twaa oorje twaa...

A glorious life....

The dawn is just arriving.. 

The big red Orb of the most respected God of energy and hope, the Sun is just showing up.

Our forefather four to five thousand years ago had just woken up and started his daily routines.. 

He wants to offer respects to fire and kindle the fire for daily use.. 

He looks at the Palasa tree with dry twigs.. While collecting the twigs he is just telling them.. 

" I am collecting you for our material welfare.. to have large heaps of grain, and other things to sustain life.. 

I am collecting you to kindle the fire which would provide us energy.

Lovely cows, and calves, you get separated from one another so that the cows can go into open grounds and eat lush green grass

.. You get united again in our household when the calves drink your mother's milk to your hearts content..

May the great God Savita (the Sun) provide you with all you want because we cannot get own with our great endeavours in life unless you are doing and are providing your nectar for our purposes..

The first stanza of Yajurveda Samhita starts Like this.. 

इषे त्वा ऊर्जेत्वा वायवस्थ उपायवस्थ देवो वः सविता प्रार्पयतु श्रेष्ठतमाय कर्मणे॥

यजुर्वेदसंहिता॥

iṣe tvā ūrjetvā vāyavastha upāyavastha devo vaḥ savitā prārpayatu śreṣṭhatamāya karmaṇe||

yajurvedasaṁhitā||

इषे त्वा ऊर्जेत्वा for our food and for our energy ( it is implied that the prayer is addressed to the Palasa twigs, which the seeker collects for fire oblations)

वायव स्थ उपायव स्थ go to open places (vaayava ) and join back in the closed place ( in the household of the yajamana).. it is implied that the request is addressed to the cows and their calves.. the cows which are stationed in the backyards, have to go for grazing in the open air in the morning to come back in the evening.. the calves get separated from the mothers, to join them in the evening when they can have their hearts fill of mothers mill

श्रेष्ठतमाय कर्मणे for the great work and thorough procedure of various rites, (the products from the cow are a must )

देवो सविता the great Sun.. Savita 

वःप्रर्पयतु may He be pleased to make you capable of providing us with all our requirements..

I am sure everyone would have chanted this starting mantram of Yajurvedam ( both Krishna and Shukla)..

If we read the chant without keeping in mind the background, we would not be able to make head or tail of the mantra..

But great commentators have described the import very elegantly.. ( See commentaries of Sayana, Bhattabhaskara etc)

How simple life was then..

Just go around and collect twigs for fire offerings.. But when you collect the twigs you have to explain your purpose with great reverence to the mother tree.

The twigs when offered ceremonially on fire, bestow on us plentitude in essentials of life and at the same time provide us with energy..

The cows are sent to open pastors for grazing so that they would eat grass and provide us with milk and other products.. 

The calves cannot accompany the cows, because if the mother and the child are together, the latter would drink all the milk.. 

So the calf is restrained.. 

But then the man of Vedic times was not selfish..

He tells the mother and the calf that they can join together in his place where the calf will have sufficient milk to drink..

And the entire activity of that man in under the fond hope that he eternal Sun will brighten the lives of all around.. 

What a blissful prayer!

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Palasha.. the twigs are necessary for kindling ceremonial fire.. It is also called Chamata in kerala 

The botanical name of the tree with red flowers is Butea monosperma

Durga Sooktham

जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः।
स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः॥१॥
तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टां।
दुर्गाम् देवी शरणमहं प्रपद्ये सुतरसि तरसे नमः॥२॥
अग्ने त्वम् पारया नव्यो अस्मान् स्वस्तिभिरति दुर्गाणि विश्वा।
पूश्च पृथ्वी बहुळा न उर्वी भवा तोकाय तनयाय शंयो॥३॥
विश्वानि नो दुर्गहा जातवेदः सिन्धुं न नावा दुरितातिपर्षि।
अग्ने अत्रिवन्मनसा गृणानोऽस्माकं बोध्यविता तनूनां॥४॥
पृतनाजित सहमानमुग्रमग्नि हुवेमपरमात्सधस्थात्।
स नः पर्षदति दुर्गाणि विश्वा क्षामद्देवो अति दुरितात्यग्निः॥५॥
प्रत्नोषिकमीड्यो अध्वरेषु सनाच्च होता नव्यश्च सत्सि।
स्वं चाग्ने तनुवं पिप्रयस्वास्मभ्यं च सौभगमायजस्व॥६॥
गोभिर्जुष्टमयुजो निषिक्तं तवेन्द्र विष्णोरनुसंचरेम।
नाकस्य पृष्ठमभि संवसानो वैष्णवीं लोक इह मादयन्तां॥७॥
महानारायणोपनिषत्  तैत्तरीयसम्हितायाम्  दुर्गासूक्तं।
jātavedase sunavāma somamarātīyato nidahāti vedaḥ|
sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṁ duritātyagniḥ ||1||
tāmagnivarṇāṁ tapasā jvalantīṁ vairocanīṁ karmaphaleṣu juṣṭāṁ|
durgām devī śaraṇamahaṁ prapadye sutarasi tarase namaḥ||2||
agne tvam pārayā navyo asmān svastibhirati durgāṇi viśvā|
pūśca pṛthvī bahuḻā na urvī bhavā tokāya tanayāya śaṁyo||3||
viśvāni no durgahā jātavedaḥ sindhuṁ na nāvā duritātiparṣi|
agne atrivanmanasā gṛṇāno'smākaṁ bodhyavitā tanūnāṁ||4||
pṛtanājita sahamānamugramagni huvemaparamātsadhasthāt|
sa naḥ parṣadati durgāṇi viśvā kṣāmaddevo ati duritātyagniḥ||5||
pratnoṣikamīḍyo adhvareṣu sanācca hotā navyaśca satsi|
svaṁ cāgne tanuvaṁ piprayasvāsmabhyaṁ ca sauabhagamāyajasva||6||
gobhirjuṣṭamayujo niṣiktaṁ tavendra viṣṇoranusaṁcarema|
nākasya pṛṣṭhamabhi saṁvasāno vaiṣṇavīṁ loka iha mādayantāṁ||7||
mahānārāyaṇopaniṣat  taittarīyasamhitāyām  durgāsūktaṁ|
jātavedase sunavāma somamarātīyato nidahāti vedaḥ|
sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṁ duritātyagniḥ ||1||
tāmagnivarṇāṁ tapasā jvalantīṁ vairocanīṁ karmaphaleṣu juṣṭāṁ|
durgām devī śaraṇamahaṁ prapadye sutarasi tarase namaḥ||2||
agne tvam pārayā navyo asmān svastibhirati durgāṇi viśvā|
pūśca pṛthvī bahuḻā na urvī bhavā tokāya tanayāya śaṁyo||3||
viśvāni no durgahā jātavedaḥ sindhuṁ na nāvā duritātiparṣi|
agne atrivanmanasā gṛṇāno'smākaṁ bodhyavitā tanūnāṁ||4||
pṛtanājita sahamānamagni huvemaparamātsadhasthāt|
sa naḥ parṣadati durgāṇi viśvā kṣāmaddevo ati duritātyagniḥ||5||
pratnoṣikamīḍyo adhvareṣu sanācca hotā navyaśca satsi|
svaṁ cāgne tanuvaṁ piprayasvāsmabhyaṁ ca sauabhagamāyajasva||6||
gobhirjuṣṭamayujo niṣiktaṁ tavendra viṣṇoranusaṁcarema|
nākasya pṛṣṭhamabhi saṁvasāno vaiṣṇavīṁ loka iha mādayantāṁ||7||
mahānārāyaṇopaniṣat  taittarīyasamhitāyām  durgāsūktaṁ|

"May we pay oblations of Soma juice to Jaataveda the fire.  May the all-knowing  Agni destroy all that is not in our favour. He, is the divine fire leads all through his energy and resplendence.  While so leading us may He protect us  by carrying us across all perils of life even as the captain of a ship leads his ship all through the vagaries of the weather.  1

I take refuge in Goddes Durga, who is having the lustre of fire, and is radiant  with yogic penance, who is the Pover of the supreme being who manifests itself in many forms, who  is manifesting herself in all actions and the results thereof   O Mother Durga, You , the expert in showing good path and taking us through difficult terrains, may You be pleased  to take us through the well of mundane existence, which we will not be able to cross by our own skills..2

Oh, Fire, you are worthy of all praise by us.  With your happy methods,  you may be pleased to take us  beyond all difficulties.   May our homes, towns and homeland become extensive  and may our arable plots of land be ample and well nourished.  May You be pleased to join us, our children, and their children all in joy together.  3

May lord Jataveda the Agni, who is  the destroyer of all our sins and sorrows,  be pleased to lead us away from all sins and troubles and protect us in the manner of one who leads people across the ocean in a boat without the passengers feeling any fear or difficulty.  May Agni the Jataveda be pleased to protect our bodies, ever mindful of its safety, just like Sage Atri, who is always repeating in his mind  that "May everyone be whole and happy"  4

We, assembling ourselves in the highest forum. invoke the fire God who is the highest leader of all among us and even beyond us.  The Jataveda, the Agni, charges against and vanquishes all our enemies, with His fierce valour.   May that fire God Jataveda be pleased to  protect us and make our path bereft of all difficulties and wrongs that come by nature to us, and may He be  pleased to wean us away from all that is perishable to lead us to immortality. 5

Oh Agni, the Jataveda, You are lauded in all sacrifices and in turn you bless us with happiness.  In the place of sacrifice you abide as the person who performs the sacrifice, ancient and recent, and even as the place of sacrifice.  Oh Agni, may You be pleased to recognize always as Your own kin  and therefore be pleased to make us happy always.  May you be pleased through your magnificence, to endow us with fortune coming from all sides.  6

Oh Agni, you are unconnected with sin and sorrow and destroy them wherever they manifest.  You pervade all sacrifices in the shape of all that is present in the place of sacrifice.  We serve you, Oh Agni,  desirous of being blessed with good fortune of having  a lot of cattle.  May we, overflowing with blissful devotion to You, serve you without any interruption.   May Gods in the highest region of Heaven share their happiness and delight of sharing devotion to Vishnu with me. May such shared worship bring delight and fortune to me on earth. 7"

Devi Durga in Vedas is worshiped as one with the God of fire.  So every fire, every oblation that goes to the sacrificial fire ultimately is shared by Durga..And all our prayers to Agni the Jatavedaa goes to  Devi Durga.

The Vedic hymn clearly indicate that the people of that period depended for their happy life on cattle and wide expanse of arable land.. Absence of rancour to anyone, and complete sense of happiness and peaceful co-existence, leaving  themselves to the will of the benevolent God, who, they believed would lead them in the right path, was the hall-mark of the Vedic epoch.

--

Ayushya Sooktham

आयुष्यसूक्तं
āyuṣyasūktaṁ
यो ब्रह्मा ब्रह्मण उज्जहार प्राणैः शिरः कृत्तिवासाः पिनाकी।
ईशानो देव स न आयुर्दधातु तस्मै जुहोमि हविषा घृतेन॥१॥
विब्राजमानः सरिरस्य मध्या-द्रोचमानो धर्मरुचिर्य आगात्।
स मृत्युपाशानप्नुद्य घोरानिहायुषेणो घृतमत्तु देवः॥२॥
ब्रम्हज्योतिर्ब्रह्मपत्नीषु गर्भं यमादधत् पुरुरूपं जयन्तं।
सुवर्णरंभग्रहमर्कमर्च्यम् तमायुषे वर्धयामो घृतेन॥३॥
श्रियं लक्ष्मीमौबलामंबिकां गां षष्ठीं च यामिन्द्रसेनेत्युदाहुः।
ताम् विध्यां ब्रह्मयोनिग्ँ सरूपामिहायुषे तर्पयामो घृतेन॥४॥
दाक्षायण्यः सर्वयोन्यः स योन्यः सहस्रशो विश्वरूपा विरूपाः।
ससूनवः सपतयः सयूथ्या आयुषेणो घृतमिदम् जुषन्तां॥५॥
दिव्या गणा बहुरूपाः पुराणा आयुश्छिदो नः प्रमथ्नन्तु वीरान्
तेभ्यो जुहोमि बहुधा घृतेन मा नः प्रजाग्ँ रीरिषो मोत वीरान्॥६॥
एकः पुरस्ताद् य इदं बभूव यतो भभूव भुवनस्य गोपाः।
यमप्येति भुवनग्ं सांपराये स नो हविर्घृतमिहायुषेत्तु देवः॥७॥
वसून् रुद्रानादित्यान् मरुतोऽथ साध्यान् ऋभून् यक्षान् गन्धर्वाग्ंश्च पितॄग्ंश्च विश्वान्।
भृगून् सर्पाग्ंश्चांगिरसोऽथ सर्वान् घृतग्ं हुत्वा महयाम शश्वत्॥८॥
विष्णो त्वं नो अन्तमश्शर्मयच्छसहन्त्य। प्रतोधारा मध्श्चुत उथ्सं दुहते अक्षितं॥
ॐ शान्तिः॥ ॐ शान्तिः म् शान्तिः
yo brahma brahmaṇa ujjahāra prāṇaiḥ śiraḥ kṛttivāsāḥ pinākī|
īiśāno deva sa na āyurdadhātu tasmai juhomi haviṣā ghṛtena||1||
vibrājamānaḥ sarirasya madhyā-drocamāno dharmarucirya āgāt|
sa mṛtyupāśānapnudya ghorānihāyuṣeṇo ghṛtamattu devaḥ||2||
bramhajyotirbrahmapatnīṣu garbhaṁ yamādadhat pururūpaṁ jayantaṁ|
suvarṇaraṁbhagrahamarkamarcyam tamāyuṣe vardhayāmo ghṛtena||3||
śriyaṁ lakṣmīmaubalāmaṁbikāṁ gāṁ ṣaṣṭhīṁ ca yāmindrasenetyudāhuḥ|
tām vidhyāṁ brahmayonig sarūpāmihāyuṣe tarpayāmo ghṛtena||4||
dākṣāyaṇyaḥ sarvayonyaḥ sa yonyaḥ sahasraśo viśvarūpā virūpāḥ|
sasūnavaḥ sapatayaḥ sayūthyā āyuṣeṇo ghṛtamidam juṣantāṁ||5||
divyā gaṇā bahurūpāḥ purāṇā āyuśchido naḥ pramathnantu vīrān
tebhyo juhomi bahudhā ghṛtena mā naḥ prajāg rīriṣo mota vīrān||6||
ekaḥ purastād ya idaṁ babhūva yato bhabhūva bhuvanasya gopāḥ|
yamapyeti bhuvanagṁ sāṁparāye sa no havirghṛtamihāyuṣettu devaḥ||7||
vasūn rudrānādityān maruto'tha sādhyān ṛbhūn yakṣān gandharvāgṁśca pitṝgṁśca viśvān|
bhṛgūn sarpāgṁścāṁgiraso'tha sarvān ghṛtagṁ hutvā mahayāma śaśvat||8||
viṣṇo tvaṁ no antamaśśarmayacchasahantya| pratodhārā madhścuta uthsaṁ duhate akṣitaṁ||
om śāntiḥ || om śāntiḥ m śāntiḥ

This is the Aayushya Sooktham, and it is the vedic chant rendered while  performing aayushya homam on the occasions of one's birthday.. Essentially, the mantras are addressed to the deities most importantly  Sri Isaana Rudra and Vishnu, and the prayer is that the deities after receiving oblations from us in cleared butter (ghee) may give us longevity and may remove factors in our life which are giving us stints of illness.

  The word Ayuh in Sanskrit has five and more meanings.. When the related deities that are mentioned in the sukta are revered with the ghee-offering or any other suitable dravya in a homa performance or even through mere prayer with folded hands it would result in the reaping of the rewards or results known and even beyond expectations 

This Sukta itself indicates the prayoga (applications), directions and material offered. The verbs signify the viniyoga in the hymn.

The expression ‘isano devah sa na ayurdadhatu’ in the hymn clearly states that the deity who is by name the Isana, the overlord of all, should accord long life. 

Also we make the prayer : sa mrutyupasan apanudyaghoran ihayushenah’ meaning that Lord may be pleased to  obviate the strong nooses of the death thrown at us and provide us relief and comfort. 

We do  know pain when we come into this world but we do not know what we would get at the time of leaving the world. We make a prayer that the Lord should mitigate the intensity  of pain, if he is pleased, when we leave our body. 

 Also we see in  the prayer again ‘ tamayushe vardhayamo ghrutena’ meaning we revere him for balance in the state of health and happiness when one is living his own life.

 We have the mention of deities who should guard our life and support happiness (ayusheno jushantam).

 In the 6th mantra, the devotee includes all his people to be protected with health when he says ’ma nah prajagum ririsho(trouble) mota viran’ (May the deities providing longevity be pleased not to give trouble to our progenies who are bold and valorous)

In the 8th Verse we have mention of ten gods like vasus, gandharvas etc who would extend care of health to the devotees. These are the Health care personnel in the realm of gods constantly at work protecting the devotees. 

Ultimately in the 9th mantra, we have praise  for Sri Mahavishnu to whom the prayers are submitted for counter signature of the desires since he is deemed as the antimo devah, the ultimate of all gods,. He is submitted with a prayer: Sarma yaccha (bless us with bliss). 

Let us recite the sublime hymn  with faith.

Aghamarshana manthras.

Aghamarshana manthras.

हिरण्यशृङ्गं वरुणम् प्रपद्ये तीर्थं मे देहि याचितः।
यन्मया भुक्तमसाधूनाम् पापेभ्यश्च प्रतिग्रहः॥५५॥
यन्मे मनसा वाचा कर्मणा वा दुष्कृतम् कृतं
तन्न इन्द्रो वरुणो बृहस्पतिः सविता च पुनन्तु पुनः पुनः॥५६॥
नमोऽग्नयेऽप्सुमते नम इन्द्राय नमो वरुणाय नमो वारुण्यै नमोऽद्भ्यः॥५७॥
यदपां क्रूरम् यदमेध्यं यदशान्तं तदपगच्छतां॥५८॥
अत्याशनादतीपानात् यच्च उग्रात् प्रतिग्रहात्।
तन्मे वरुणो राजा पाणिना ह्यवमर्शतु॥५९॥
सोऽहमप्यपापो विरजो निर्मुक्तो मुक्तकिल्बिषः

नाकस्य पृष्टमारुह्य गच्छेत्ब्रह्मसलोकतां॥६०॥
यश्चप्सु वरुणः स पुनात्वघमर्षणः॥६१॥
इमम् मे गङ्गे यमुने सरस्वती शतुद्रि स्तोमग्ँ सचता परुष्णिया
असिक्निया मरुद्दृधे वितस्तयार्जीकीये शृणुह्या सुषोमया॥६२॥
तैत्तरीयारण्यके महानारायणोपनिषत्सु  प्रथमभागः
hiraNyashR^i~NgaM varuNam prapadye tiirthaM me dehi yaachitaH.
yanmayaa bhuktamasaadhuunaam paapebhyashcha pratigrahaH..55..
yanme manasaa vaachaa karmaNaa vaa duSkR^itam kR^itaM
tanna indro varuNo bR^ihaspatiH savitaa ch punantu punaH punaH..56..
namo.agnaye.apsumate nama indraaya namo varuNaaya namo vaaruNyai namo.adbhyaH..57..
yadapaaM kruuram yadamedhyaM yadashaantaM tadapagachchhataaM..58..
atyaashanaadatiipaanaat yachcha ugraat pratigrahaat.
tanme varuNo raajaa paaNinaa hyavamarshatu..59..
so.ahamapyapaapo virajo nirmukto muktakilbiSaH
naakasya pR^iSTamaaruhya gachched brahmasalokataaM..60..
yashchapsu varuNaH sa purtwghamarSanaH..61..
imam me ga~Nge yamune saraswatii shatudri stomag.N sachataa paruSNiyaa>
asikniyaa maruddR^idhe vitastayaarjiikiiye shR^iNuhyaa suSomayaa ..62..
taittariiyaaraNyake mahaanaaraayaNopaniSatsu  prathamabhaagaH

Our ancestors believed that the ultimate relief from sins can be delivered to us only by water.. They praised the various deities presiding over water and its sources and also the great rivers found in India at that time with a request the all their sins should be washed off, 
This is aghamarshana mantram.

"I take refuge in Varuna who is having the golden hue and who adorns a golden diadem.
 O Varuna, having been entreated by me please grant me the tiitham  (saving grace in the shape of holy waters)
 Let the waters purify me of the sin of enjoying the belongings of bad people and acceptance of gifts from sinners.
 May Indra, Varuna, Brihaspati and Savita completely destroy whatever sin my people or I have committed in thought word and action.
 My respectful salutation to the Badvaanala (The fire submerged in water), my salutations to Indra,  my salutations to Varuna, my salutations to Vaaruni, the consort of Varuna, and my salutations to all the deities of waters.
 May,  as a result of my this prayer and the power of this mantra, all that is injurious, impure and troublesome in water be destroyed.
  May the king Varuna efface by his benevolent and strong hand whatever sins I have incurred by unlawful and limitless eating, unlawful drinking and accepting gift from one who is not eligible to grant a gift, or which gift is given to me impelling me to perform an unlawful act.
 Thus being sinless,spotless,unbound from evil and bondage, may I become eligible to ascend the path of heaven and gain equal status with Brahman.
May Varuna the effacer of sins who dwells in all sources of water like ocean, rivers, tanks and wells  purify us.
O Ganga, O Yamuna, O Saraswati, O Sutudri, O Marudhwrudhaa, O Arjikiya, all of you mother rivers, come together to listen to this hymn of mine along with Parushni,  Asikni, Vitasta and Sushoma.."

--

the secure raft is ever anchored in the ocean

योऽपां पुष्पं वेद पुष्पवान् प्रजावान् पशुमान् भवति।
चन्द्रमावा अपां  पुष्पं पुष्पवान् प्रजावान् पशुमान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
अग्निर्वा अपामायतनं आयतनवान् भवति।
यो  अग्नेरायतनं वेद आयतनवान् भवति।
आपोवाऽग्नेरायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
वायुर्वा अपामायतनं आयतनवान् भवति।
योवायोरायतनं वेद आयतनवान् भवति।
आपोवै वायोरायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
योऽमुष्य तपत आयतनं वेद आयतनवान् भवति।
आपोवा अमुष्यतपत आयतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
चन्द्रमा वा अपामायतनं आयतनवान् भवति।
यश्चन्द्रमस आयतनम् वेद आयतनवान् भवति।
आपोवै चन्द्रमस आयतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
नक्षत्राणि वा अपामायतनं आयतनवान् भवति।
यो नक्षत्राणामायतनं वेद आयतनवान् भवति।
आपो वै नक्षत्राणामायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
पर्जन्यो वा अपामायतनं आयतनवान् भवति।
यः पर्जन्यस्यायतनं वेद आयतनवान् भवति।
आपो वै पर्जन्यस्यायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
संवत्सरो वा अपामायतनं आयतनवान् भवति।
यस्संवत्सरस्यायतनं वेद आयतनवान् भवति।
आपो वै संवत्सरस्यायतनं आयतनवान् भवति।
य एवं वेद योऽप्सु नावं प्रतिष्टितां वेद प्रत्येव तिष्टति॥
ॐ राजाधि राजाय प्रसह्य साहिने
नमो वयं वैश्रवणाय  कुर्महे।
स मे कामान् काम कामाय मह्यं
कामेश्वरो वैश्रवणो दधातु॥
कुबेराय वैश्रवणाय महाराजाय नमः।
तैत्तरीय आरण्यके मन्त्रपुष्पमन्त्राणि
yo'pāṁ puṣpaṁ veda puṣpavān prajāvān paśumān bhavati|
candramāvā apāṁ  puṣpaṁ puṣpavān prajāvān paśumān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
agnirvā apāmāyatanaṁ āyatanavān bhavati|
yo  agnerāyatanaṁ veda āyatanavān bhavati|
āpovā'gnerāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
vāyurvā apāmayatanaṁ āyatanavān bhavati|
yovāyorāyatanaṁ veda āyatanavān bhavati|
āpovai vāyorāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
yo'muṣya tapata āyatanaṁ veda āyatanavān bhavati|
āpovā amuṣyatapata āyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmayatanaṁ veda āyatanavān bhavati||
candramā vā apāmāyatanaṁ āyatanavān bhavati|
yaścandramasa āyatanam veda āyatanavān bhavati|
āpovai candramasa āyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pamāyatanaṁ veda āyatanavān bhavati||
nakṣatrāṇi vā apāmāyatanaṁ āyatanavān bhavati|
yo nakṣatrāṇāmāyatanaṁ veda āyatanavān bhavati|
āpo vai nakṣatrāṇāmāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
parjanyo vā apamāyatanaṁ āyatanavān bhavati|
yaḥ parjanyasyāyatanaṁ veda āyatanavān bhavati|
āpo vai parjanyasyāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
saṁvatsaro vā apāmāyatanaṁ āyatanavān bhavati|
yassaṁvatsarasyāyatanaṁ veda āyatanavān bhavati|
āpo vai saṁvatsarasyāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'psu nāvaṁ pratiṣṭitāṁ veda pratyeva tiṣṭati||
om rājādhi rājāya prasahya sāhine
namo vayaṁ vaiśravaṇāya  kurmahe|
sa me kāmān kāma kāmāya mahyaṁ
kāmeśvaro vaiśravaṇo dadhātu||
kuberāya vaiśravaṇāya mahārājāya namaḥ|
taittarīya āraṇyake mantrapuṣpamantrāṇi
yo.apaaM puSpaM veda puSpavaan prajaavaan pashumaan bhavati.
chandramaavaa apaaM  puSpaM puSpavaan prajaavaan pashumaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
agnirvaa apaamaayatanaM aayatanavaan bhavati.
yo  agneraayatanaM veda aayatanavaan bhavati.
aapovaa.agneraayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
vaayurvaa apaamayatanaM aayatanavaan bhavati.
yovaayoraayatanaM veda aayatanavaan bhavati.
aapovai vaayoraayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
yo.amuSya tapata aayatanaM veda aayatanavaan bhavati.
aapovaa amuSyatapata aayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamayatanaM veda aayatanavaan bhavati..
chandramaa vaa apaamaayatanaM aayatanavaan bhavati.
yashchandramasa aayatanam veda aayatanavaan bhavati.
aapovai chandramasa aayatanaM aayatanavaan bhavati.
ya evaM veda yo.apamaayatanaM veda aayatanavaan bhavati..
nakSatraaNi vaa apaamaayatanaM aayatanavaan bhavati.
yo nakSatraaNaamaayatanaM veda aayatanavaan bhavati.
aapo vai nakSatraaNaamaayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
parjanyo vaa apamaayatanaM aayatanavaan bhavati.
yaH parjanyasyaayatanaM veda aayatanavaan bhavati.
aapo vai parjanyasyaayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
saMvatsaro vaa apaamaayatanaM aayatanavaan bhavati.
yassaMvatsarasyaayatanaM veda aayatanavaan bhavati.
aapo vai saMvatsarasyaayatanaM aayatanavaan bhavati.
ya evaM veda, yo.apsu naavaM pratiSTitaaM veda pratyeva tiSTati..
OM raajaadhi raajaaya prasahya saahine
namo vayaM vaishravaNaaya  kurmahe.
sa me kaamaan kaama kaamaaya mahyaM
kaameshwaro vaishravaNo dadhaatu..
kuberaaya vaishravaNaaya mahaaraajaaya namaH.
taittariiya aaraNyake mantrapuSpamantraaNi

This is a sublime mantra in the Taittareeya Aaranyakam of Krishna Yajurveda Saakhaa. 
 The manthram is chanted in unison by all scholars who are present in a gathering for a sacred function as a concluding benediction. 
The combination of words and the scheme of chanting envisaged would give us all an ambience of complete   release from  worldly things and a feeling of absoulte union with the Supreme. 
 The full chant would take about four minutes. 
 Like the Sannyaasa Suuktham  ( न कर्मणा न प्रजया धनेन .. Na karmanaa na prajayaa dhanena) 
or 
the Naasadiiya suuktham (नासद् आसीन्नो सद् आसीत् तदानींनासीद् रजो नो व्योमो परो यत्। nasad aaseetnno sas aasiit tadaneem naasiid rajo no vyaomo paro yat etc...)of  Rk Vedam, 
 this mantra is also simply something out of the world. 
 The text or meaning can be given here and one can hear this chanted in tapes or other audio visual media,
 but  it would be a perfect experience to see and participate in a groups chant at the conclusion of the worship of God 
on a festive occasion
 or at the conculusion of a yajna...
The ecstacy is beyond words.

The contents are eulogy in praise of water.  
The whole life on earth is completely dependent on water..
and naturally we speculate that the basic source for all that we find in nature is water. 
A matter of fact theoretical physicist may disagree and  try to trace the relation between the objects and water but may not  agree that water is the mainstay for all other things . 
 However  the the imaginative Vedic singer has realized that without the presence of water all other objects are of no use for him 
since there can be no life without water.  
This fact has been proved by the theories of evolution of life in planets. 
 Oxygen as an inherent component of  many compounds is found in all parts of the universe. 
But  life germinates only when there is water.  
In fact nascent oxygen can destroy life completely .  
The Supreme Soul who is  our Creator placed the exact combination of gases and water vapour on the surface of this beautiful earth and life started germinating. 
On this point the seers singing vedas and the modern scientists are all in complete agreement ..
water is the platform from where alone organic life could be germinated and sustained.  
The theory of deluges and change of yugas (the Indian measure of span of a life cycle)  are all based on the variation of the proportion of water and other matter on this earth.

So they started to speculate. 
 "One who knows the flowers (representing the noble presence) of water, will have his life fruitful, full of progeny and cattle. 

The manthra is just expostulation of the glory of water.  

With repeated chants stressing the importance of water as the mainstay of all other matter, and by declaring that everything that is sublime is based on water, the Veda troes to underline the supreme importance of water.
 Is fire the source of water?
 Is the air source of water?
 Is the scorching  Sun the source of water? 
Is the moon? 
Are the stars? 
Are the clouds? 
Is the rainy season?   

Fire is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of fire becomes well established in himself
Water is the source of Fire.
The knower becomes well established in himself 
He who knows thus, he who knows the source and basis of water becomes well established in himself.

Air  is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of Air  becomes well established in himself
Water is the source of Air
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The one who is shining hot before us, the Sun,  is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of  the Sun  becomes well established in himself
Water is the source of Sun
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

Moon is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of Moon  becomes well established in himself
Water is the source of Moon.
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The stars are  the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of the stars  becomes well established in himself
Water is the source of the stars
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The rain-clouds are  the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of  the rain-clouds becomes well established in himself
Water is the source of the rain-clouds 
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The rainy season is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of the rainy season becomes well established in himself
Water is the source of  the rainy seaon 
The knower of this, the knower of the fact that there is a secure raft well anchored in the waters, remains well established, well entrenched and safe.



True. all these things have an effect in bringing water to us, 

Simultaneously all these things are perceived by us in the benevolent manner we see them only because of the balance of water content of the earth, 
The mantra simply says that one who is in full knowledge and in synchronisation with the nature and its contents alone can lead a full and contended life.
  In the stanza where the mantra says 
 "yo apsu naavam pratishtitam veda..." 
one should know that there is a lifeboat anchored in the middle of the water and he has always the final refuge and protection there.. is the declaration of our ultimate faith in the benevolence of natural forces.

The chant concludes with the praise for the Universal God, the king of kings,

King of kings, we praise thee,
You  make us victorious ever,
You fulfil all our desires,
May the king  bless me with wealth,
To fulfill all that I ever desired
Oh, Kubhera (the possessor and custodian of all worldly weatlth), we praiseThee,
Salutations to thee the supreme Lord, king of kings.

--

every morning dawns as a boon by His Grace

शं च मे मयश्चमे प्रियं चमेऽनुकामश्चमे कामश्च मे सौमनसश्चमे भद्रं च मे श्रेयश्चमे वस्यश्चमे यशश्चमे भगश्चमे द्रविणं च मे यन्ता चमे धर्ता चमे क्षेमश्च मे धृतिश्चमे विश्वं च मे महत् च मे संविच्च मे ज्ञात्रं च मे सूश्च्मे प्रसूश्चमे सीरं च मे लयश्च मे ऋतं च मेऽमृतं च मेऽयक्ष्मं च मेऽनामयश्च मे जीवातुश्चमे दीर्घायुत्वं च मेऽनमित्रं च मेऽभयं च मे सुगं च मे सूषा च मे सुदिनं च मे॥३॥
ॐ शान्तिः शान्तिः शान्तिः
यजुर्वेदे चमकप्रश्ने तृतीयोनुवाकः
śaṁ ca me mayaścame priyaṁ came'nukāmaścame kāmaśca me saumanasaścame bhadraṁ ca me śreyaścame vasyaścame yaśaścame bhagaścame draviṇaṁ ca me yantā came dhartā came kṣemaśca me dhṛtiścame viśvaṁ ca me mahat ca me saṁvicca me jñātraṁ ca me sūścme prasūścame sīraṁ ca me layaśca me ṛtaṁ ca me'mṛtaṁ ca me'yakṣmaṁ ca me'nāmayaśca me jīvātuścame dīrghāyutvaṁ ca me'namitraṁ ca me'bhayaṁ ca me sugaṁ ca me sūṣā ca me sudinaṁ ca me||3||
om śāntiḥ śāntiḥ śāntiḥ
yajurvede camakapraśne tṛtīyonuvākaḥ

This is the most sublime prayer and thanksgiving to Sri Rudra  and also to Agni and Vishnu in the Krishnayajurveda Chamakaprasna.. because of the Grace of Lord Parameshwara, all that is good is flowing to us in plenty. This vedic mantra is also a record of all that our ancestors wanted in life through the Grace of the eternal Lord. The third anuvakam in chamakam is considered the greatest piece of prayer and Thanksgiving to the Lord Shankara to whom we are capable of  offering  nothing but a hearty pranaam in return to all that He is giving us.. He is the source of everything and He is never miserly in His bounties.

This mantra is chanted almost in any session of worship but if we do it understanding the sublimity of our supplication to the Mercy of the Universal God the prayer will be more meaningful and rewarding, is it not?

"Because I worship the eternal Rudra, I enjoy the pleasures of this earth, I shall enjoy the pleasures of other worlds, I like others and others like me because of His Grace, the healthy desire stemming out of such liking is with me, the pleasant outcome of such desires are also with me,  my relatives who are dear to me are always with me, His protective hands always keeps me safe, I am endowed with great fame, my habitats are healthy and pleasant through His Grace,

He is the source of all good fortune, immense wealth, He is present with me as the preceptor who shows me the right path

            He carries me in his huge but affectionate hands as I am his child,  his protective care secures my wealth, I draw the greatest courage from Him, His noble Will prompts me to be good to all, the bounteous rewards for my labour reaches me due to His Grace,  His Grace had endowed me with extensive knowledge of Vedas and Sciences, His Grace makes me capable of imparting knowledge as an ideal teacher, the same Grace gives me the capacity to issue orders to others which they obey ,  the wealth of cattle are with me in plenty through his blessings,  the impediments in my path of progress get shattered through His Grace,  my life is blessed with the capacity to conduct fire sacrifices and other festivities and the good results of such activities,  the divine healer that He is, he make me free from fearful diseases like tuberculosis, and also minor ailments like fevers, the elixir for very long life without any ailments is endowed to me by Him,  in the regime of His Grace, all the people in this world are my friends, through Him I am fearless, through Him my character remains blemish-less,  His Grace permits me to have my blessed sleep,  every morning dawns as a boon to me by His grace and every day is absolutely pleasant to me because He is there to look after the day,  All these are with me because He is manifest in me as His sweet Grace. 
Om shantiH shantiH shantiH... peace to all"

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
(kanfusion)
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

Saraswathi

यस्ते स्तनः शशयो यो मयोभूर्
येन  विश्वा पुष्यसि वार्याणि।
यो रत्नधा वसुविद् यः सुदत्रः
सरस्वति तं इह धातवे कः ॥
ऋग्वेद---शुक्लयजुर्वेद--अथर्वणवेद
yaste stanaḥ śaśayo yo mayobhūr
yena  viśvā puṣyasi vāryāṇi|
yo ratnadhā vasuvid yaḥ sudatraḥ
sarasvati taṁ iha dhātave kaḥ  ||
ṛgveda---śuklayajurveda--atharvaṇaveda

O mother Sarawathi ( the goddess as well as the river)  Your breast is the source all well-being.  You feed and nourish all that is good with your breast. They are the source of all treasures, wealth and gifts to your children... Mother you lay your breasts  bare for our nourishment.

The supreme power of intellect is portrayed as mother here. Also, the eternal source of life, namely the water borne by the river has also the status of mother.

--

पूश्च पृथ्वी बहुला न उर्वी

पूश्च पृथ्वी बहुला न उर्वी

अग्ने त्वं पारया नव्यो अस्मान् स्वतिभिरति दुर्गानि विश्वा
पूश्च पृथ्वी बहुला न उर्वी भवा तोकाय तनयाय शंयोः
agne tvaṁ paarayā navyo asmān svatibhirati durgani viśva
pūśca pṛthvī bahula n urvī bhavā tokāya tanayāy śamyoḥ

तैत्तरीय संहिता  १  १४  १२
taīttarīya saṁhitā   1  14  12

O god of fire,  
you are worthy of extreme praise,..
Please take us beyond great difficulties through the painless paths of which you are the master.  
May the earth,our home town, and homeland become wide and extensive  and may the arable land in our possession be ample and yielding.  
May the lord be pleased shower happiness on our children and their children and further generations

This innocent prayer  to Agni is for the welfare of the earth , the motherland and for the prosperity of agriculture 
and also a prayer directed at the welfare of our future generations. 
The basic trait of our culture was unselfishness.  
Whatever prayer you will find in Vedas and other scriptures,
 it will be for the common good.

--