Verses from Four Vedas: -

1. Rig Veda:-

May Heaven and Earth, twin objects of men's praises, bless and attend me with their help and favor, to the liberal God-fearer grant greater riches! May we be strong, O Gods, nourished on plenty?

With wisdom have I now uttered this truth, calling, for all to hear, on Earth and Heaven? Guard us from every fault and erring course; like father and mother succor and protect us.

Fulfill, O Heaven and Earth, this my prayer, with which, O Father and Mother, I now address you. Be of all Gods the nearest with your favors, in order that we may savor your quickening food.

Shine brightly, Agni, and chase away our sin; beam down upon us grace. May the Lord burn away our sin!

We make our offering to you for fruitful fields and pleasant homes. May the Lord burn away our sin?

May he and our elders who worship surpass all others who sing your praises! May the Lord burn away our sin!

May high priests spring from you, O Lord! May we also be born again in you! May the Lord burn away our sin!

The Lord's all-conquering beams go far; his face shines bright on every side. May the Lord burn away our sin!

Your face is turned toward every side. Everywhere you pass the all-protecting. May the Lord burn away our sin!

O God, whose face shines every side, conveys us safely as in a boat. May the Lord burn away our sin!

And when it appears that in deep sleep it does not taste, yet it tastes though it does not taste; for there is no cessation of the tasting of the taster, because the taster is imperishable. There is then, however, no second thing separate from the taster that it could taste.

2. Yajur Veda:-

And when it appears that in deep sleep it does not speak, yet it is speaking though it does not speak; for there is no cessation of the speaker is imperishable. There is then, however, no second thing separate from the speaker that it could speak about.
And when it appears that in deep sleep it does not hear, yet it is hearing though it does not hear; for there is no cessation of the hearing of the hearer, because the hearer is imperishable. There is then, however, no second thing separate from the hearer that it could hear.

And when it appears that in deep sleep it does not think, yet it is thinking though it does not think; for there is no cessation of the thinking of the thinker, because the thinker is imperishable. There is then, however, no second thing separate from the thinker that it could think of.

And when it appears that in deep sleep it does not touch, yet it is touching though it does not touch; for there is no cessation of the touching of the touchier, because the touchier is imperishable. There is then, however, no second thing separate from the touchier that it could touch.

3. Sama Veda:

He who meditates on hope as Brahman-all his desires are fulfilled through hope, his prayers are not in vain; he can, of his own free will, reach as far as hope reaches-he who meditates on hope as Brahman. Narada said: Venerable Sir, is there anything greater than hope? Of course there is something greater than hope. Please tell that to me, venerable Sir.

The PRANA is, verily, greater than hope. As the spokes of a wheel are fastened to the nave, so are all these beginning with the name and ending with hope fastened to the prana. The prana moves by the prana. The prana gives the prana to the prana. The prana is the father, the prana is the mother, the prana is the brother, the prana is the sister, the prana is the teacher, and the prana is the Brahmin.

If one says something unbecoming to a father, mother, brother, sister, teacher, or Brahmin, then people say: 'Shame on you! Verily, you are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a Brahmin.'

But if; when the prana has departed from them, one shoves them together with a poker and burns every bit of them, no one would say: 'You are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a Brahmin.

The prana, verily, is all this. He (i.e. the knower of the prana) who sees this, reflects on this, is convinced of this, becomes an ativadi (superior speaker). If people say to such a man: 'You are an ativadi,' he may say: 'Yes, I am an ativadi'; he need not deny it.

4. Adharva Veda:-
Power entered within him. He is the One, the one fold, the only One. In him all the Gods become unified
Know, O people, a mighty mystery, about to be proclaimed-- that which is not found on earth or in heaven, that by which the plants breathe
In space is their stay, like a platform for the wearied, the place of support for all that is. This the wise know-- or perhaps they do not?
That which the trembling worlds and the earth together created is now in perpetual movement, like the streams of the mighty ocean.
The one has encompassed all; it is established upon the other. To Heaven and to Earth, which possesses all things, I have offered my worship
I offer a song to this God, Inspirer of heaven and earth, surpassingly wise, possessed of real energy, giver of treasure, dear to all hearts
His splendor extends far and wide; his light shines brightly in creation. He traverses the sky, golden-handed, measuring the heaven by his appearance, full of wisdom!
It was you, God, who inspired our father of old, granting him space above and on all sides. May we too enjoy day by day your blessings and life abound
This Inspirer God, the Friend whom we adore, has bestowed on our Fathers life, power, and riches. Let him drink Soma, rejoicing in our offerings. In his Law walks the pilgrim!