Human duty/मानव धर्म

Buddhyaa vishuddhayaa yukto dhrityaatmaanam niyamya cha;
Shabdaadeen vishayaanstyaktwaa raagadweshau vyudasya cha.

Viviktasevee laghwaashee yatavaakkaayamaanasah;
Dhyaanayogaparo nityam vairaagyam samupaashritah.

Ahankaaram balam darpam kaamam krodham parigraham;
Vimuchya nirmamah shaanto brahmabhooyaaya kalpate.

Brahmabhootah prasannaatmaa na shochati na kaangkshati;
Samah sarveshu bhooteshu madbhaktim labhate paraam.

Yatah pravrittirbhootaanaam yena sarvamidam tatam;
Swakarmanaa tamabhyarchya siddhim vindati maanavah….46/18 gita
Endowed with a pure intellect, controlling the self by firmness, relinquishing sound and
other objects and abandoning both hatred and attraction, Dwelling in solitude, eating but little, with speech, body and mind subdued, always
engaged in concentration and meditation, taking refuge in dispassion, Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free
from the notion of “mine” and peaceful,—he is fit for becoming Brahman. Becoming Brahman, serene in the Self, he neither grieves nor desires; the same to all
beings, he attains supreme devotion unto god.


He from whom all the beings have evolved and by whom all this is pervaded,
worshipping Him with his own duty, man attains perfection.
Man attains perfection by worshipping the Lord through the
performance of his own duty, that is, he becomes qualified for the dawn of Self-knowledge.

जय जय सुरनायक जन सुखदायक प्रनतपाल भगवंता।
गो द्विज हितकारी जय असुरारी सिधुंसुता प्रिय कंता।।
पालन सुर धरनी अद्भुत करनी मरम न जानइ कोई।
जो सहज कृपाला दीनदयाला करउ अनुग्रह सोई।।
जय जय अबिनासी सब घट बासी ब्यापक परमानंदा।
अबिगत गोतीतं चरित पुनीतं मायारहित मुकुंदा।।
जेहि लागि बिरागी अति अनुरागी बिगतमोह मुनिबृंदा।
निसि बासर ध्यावहिं गुन गन गावहिं जयति सच्चिदानंदा।।
जेहिं सृष्टि उपाई त्रिबिध बनाई संग सहाय न दूजा।
सो करउ अघारी चिंत हमारी जानिअ भगति न पूजा।।
जो भव भय भंजन मुनि मन रंजन गंजन बिपति बरूथा।
मन बच क्रम बानी छाड़ि सयानी सरन सकल सुर जूथा।।
सारद श्रुति सेषा रिषय असेषा जा कहुँ कोउ नहि जाना।
जेहि दीन पिआरे बेद पुकारे द्रवउ सो श्रीभगवाना।।
भव बारिधि मंदर सब बिधि सुंदर गुनमंदिर सुखपुंजा।
मुनि सिद्ध सकल सुर परम भयातुर नमत नाथ पद कंजा।।

The Soul- unburden it

This is my view to controll the soul with the help of intelligence for steadying mind .
Sanstabhya +atmanam +atmana..3/43 gita...steadying mind with intelligence to controll the soul .

Now this is soul which runs for food , bravery ,gyan. ..like dvaita advaita shaiva vaishnav etc etc. If one makes the mind , not to eat , soul will not be able to live in the body .

The brahmana Jada Bharata said: My dear King, although you are not at all experienced, you are trying to speak like a very experienced man. Consequently you cannot be considered an experienced person. An experienced person does not speak the way you are speaking about the relationship between a master and a servant or about material pains and pleasures. These are simply external activities. Any advanced, experienced man, considering the Absolute Truth, does not talk in this way.My dear King, talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about material activities. People interested in material activities, which are expounded in the Vedas, are intent on performing material sacrifices and placing faith in their material activities. For such people, spiritual advancement is definitely not manifest.A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.As long as the mind of the living entity is contaminated by the three modes of material nature (goodness, passion and ignorance), his mind is exactly like an independent, uncontrolled elephant. It simply expands its jurisdiction of pious and impious activities by using the senses. The result is that the living entity remains in the material world to enjoy and suffer pleasures and pains due to material activity.Because the mind is absorbed in desires for pious and impious activities, it is naturally subjected to the transformations of lust and anger. In this way, it becomes attracted to material sense enjoyment. In other words, the mind is conducted by the modes of goodness, passion and ignorance. There are eleven senses and five material elements, and out of these sixteen items, the mind is the chief. Therefore the mind brings about birth in different types of bodies among demigods, human beings, animals and birds. When the mind is situated in a higher or lower position, it accepts a higher or lower material body.The materialistic mind covering the living entity's soul carries it to different species of life. This is called continued material existence. Due to the mind, the living entity suffers or enjoys material distress and happiness. Being thus illusioned, the mind further creates pious and impious activities and their karma, and thus the soul becomes conditioned.The mind makes the living entity within this material world wander through different species of life, and thus the living entity experiences mundane affairs in different forms as a human being, demigod, fat person, skinny person and so forth. Learned scholars say that bodily appearance, bondage and liberation are caused by the mind. When the living entity's mind becomes absorbed in the sense gratification of the material world, it brings about his conditioned life and suffering within the material situation. However, when the mind becomes unattached to material enjoyment, it becomes the cause of liberation. When the flame in a lamp burns the wick improperly, the lamp is blackened, but when the lamp is filled with ghee and is burning properly, there is bright illumination. Similarly, when the mind is absorbed in material sense gratification, it causes suffering, and when detached from material sense gratification, it brings about the original brightness of brahman.There are five working senses and five knowledge-acquiring senses. There is also the false ego. In this way, there are eleven items for the mind's functions. O hero, the objects of the senses [such as sound and touch], the organic activities [such as evacuation] and the different types of bodies, society, friendship and personality are considered by learned scholars the fields of activity for the functions of the mind.Sound, touch, form, taste and smell are the objects of the five knowledge-acquiring senses. Speech, touch, movement, evacuation and kama are the objects of the working senses. Besides this, there is another conception by which one thinks, "This is my body, this is my society, this is my family, this is my nation," and so forth. This eleventh function, that of the mind, is called the false ego. According to some philosophers, this is the twelfth function, and its field of activity is the body.The physical elements, nature, the original cause, culture, destiny and the time element are all material causes. Agitated by these material causes, the eleven functions transform into hundreds of functions and then into thousands and then into millions. But all these transformations do not take place automatically by mutual combination. Rather, they are under the direction of the Supreme Personality of Godhead. The individual soul has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep [unconsciousness] or trance, they disappear. A person who is liberated in this life [jivan-mukta] can see all these things vividly. There are two kinds of ksetrajna--the living entity, as explained above, and the Supreme Personality of Godhead, who is explained as follows. He is the all-pervading cause of creation. He is full in Himself and is not dependent on others. He is perceived by hearing and direct perception. He is self-effulgent and does not experience birth, death, old age or disease. He is the controller of all the demigods, beginning with Lord Brahma. He is called Narayana, and He is the shelter of living entities after the annihilation of this material world. He is full of all opulences, and He is the resting place of everything material. He is therefore known as Vasudeva, the Supreme Personality of Godhead. By His own potency, He is present within the hearts of all living entities, just as the air or vital force is within the bodies of all beings, moving and nonmoving. In this way He controls the body.

 In His partial feature, the Supreme Personality of Godhead enters all bodies and controls them. My dear King Rahugana, as long as the conditioned soul accepts the material body and is not freed from the contamination of material enjoyment, and as long as he does not conquer his six enemies and come to the platform of self-realization by awakening his spiritual knowledge, he has to wander among different places and different species of life in this material world. The soul's designation, the mind, is the cause of all tribulations in the material world. As long as this fact is unknown to the conditioned living entity, he has to accept the miserable condition of the material body and wander within this universe in different positions. Because the mind is affected by disease, lamentation, illusion, attachment, greed and enmity, it creates bondage and a false sense of intimacy within this material world.This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong. It covers the constitutional position of the soul. O King, please try to conquer this mind by the weapon of service to the lotus feet of the spiritual master and of the Supreme Personality of Godhead. Do this with great care….11/scand 5 sribhagvatam .

Devotion to spirituality/science

aram dāso na mīlhuse karānyaham devāya bhūrnaye.anāghāh |
acetayadacito devo aryo ghrtsam rāye kavitaro junāti || 7/86/7mndlm
Slave like [ DEVOTEE] may I do service[ SHRADDHA ...shraddhaya satyamapyate ..yaj OR BHAKTI] to the Bounteous, serve, free from sin, the God inclined to anger.
This gentle Lord gives wisdom to the simple: the wiser parmatma leads on the wise to riches..
vi me karṇā patayato vi chakṣurvīdaṃ jyotirhṛdaya āhitaṃ yat |
vi me manaścarati dūraādhīḥ kiṃ svid vakṣyāmikimu nū maniṣye || 6/9/6mndlm rik
Mine ears unclose to hear, mine eye to see him; the light that harbours in my spirit broadens.
Far roams my mind whose thoughts are in the distance. What shall I speak, what shall I now imagine..O parmatman .

This is the translation , still it comprises the devotion and many more translations are there, suiting to their discipline [ I do not say religion ]. many hindu traditions define but I dont find vedas translation as possible .Even upanishads try to make it possible ...but ...but ... there chapter for devotion lacks . So bhagwatgita is only the solution to exactly define the vedas gist and more to say ....devotion chapter 12 exists there . I as the shaiiva devotee may consider shiva explaining to shakti . . ulūkayātum śuśulūkayātum jahi śvayātumuta kokayātum |
suparnayātumuta ghrdhrayātum drsadeva pra mrna raksa indra ||22/104/7mndlm rig

Destroy the fiend shaped like an owl or owlet, destroy him in the form of dog[ which has false ego to bark on his owns ] or cuckoo.
Destroy him shaped as eagle[ who has ego to impose on others ] or as vulture as with a stone, O Indra, crush the demon.

Sah devah kah asti , if I have not seen him , so what , I feel him , therefore offering homage to him as it or in the form of KAH is Vedas instruction . I am not supposed to kill dogs who bark on each other . I am supposed to offer prayers to Indra who cut the throat of Dadhyang , but helped kill the brattasur with rishi’s horse head [ here Ashvamedha means killing the demons with the help of science ] . I am supposed to offer prayers to Ashwini krs who helped the king’s son by treating his eyes with the scientific method learned and which eyes were made blind by spiritual knowledge of king.
Everything is worshipped which is useful to mankind , to the soul , to the super soul and to that which enables know the supreme soul [ be it Vishnu or shiva ] , amongst us .

this is a gesture worship , symbol worship and NOT idol [ kim tasya pratima sambhavah ] worship ,can be seen from Vedas .
Engage the mind help the all pious souls working with the help of science taking the spirituality in concern and not knowing only as man is man’s friend .

Blessings of welfare

ā no bhadrāḥ kratavo kṣyantu viśvato.adabdhāso aparītāsa udbhidaḥ |
devā no yathā sadamid vṛdhe asannaprāyuvo rakṣitāro dive-dive || 1
devānāṃ bhadrā sumatirṛjūyatāṃ devānāṃ rātirabhi noni vartatām |
devānāṃ sakhyamupa sedimā vayaṃ devā na āyuḥ pra tirantu jīvase || 2
tān pūrvayā nividā hūmahe vayaṃ bhaghaṃ mitramaditiṃ dakṣamasridham |
aryamaṇaṃ varuṇaṃ somamaśvinā sarasvatīnaḥ subhaghā mayas karat || 3
tan no vāto mayobhu vātu bheṣajaṃ tan mātā pṛthivī tatpitā dyauḥ |
tad ghrāvāṇaḥ somasuto mayobhuvastadaśvinā śṛṇutaṃ dhiṣṇyā yuvam || 4
tamīśānaṃ jaghatastasthuṣas patiṃ dhiyaṃjinvamavase hūmahe vayam |
pūṣā no yathā vedasāmasad vṛdhe rakṣitā pāyuradabdhaḥ svastaye || 5
svasti na indro vṛddhaśravāḥ svasti naḥ puṣā viśvavedāḥ |
svasti nastārkṣyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu || 6
pṛṣadaśvā marutaḥ pṛśnimātaraḥ śubhaṃyāvāno vidatheṣujaghmayaḥ |
aghnijihvā manavaḥ sūracakṣaso viśve no devā avasā ghamanniha || 7
bhadraṃ karṇebhiḥ śṛṇuyāma devā bhadraṃ paśyemākṣabhiryajatrāḥ |
sthirairaṅghaistuṣṭuvāṃsastanūbhirvyaśemadevahitaṃ yadāyuḥ || 8
śatamin nu śarado anti devā yatrā naścakrā jarasaṃ tanūnām |
putrāso yatra pitaro bhavanti mā no madhyā rīriṣatāyurghantoḥ || 9
aditirdyauraditirantarikṣamaditirmātā sa pitā sa putraḥ |

viśve devā aditiḥ pañca janā aditirjātamaditirjanitvam ||10

1. MAY powers auspicious come to us from every side, never deceived, unhindered, and victorious,
That the parmatma ever may be with us for our gain, our guardians day by day unceasing in their care.
2 May the auspicious favour of the parmatma be ours, on us descend the bounty of the righteous parmatma.
The friendship of the parmatma have we devoutly sought: so may the parmatma extend our life that we may live.
3 We call them hither with a hymn of olden time, Bhaga, the friendly Dakṣa, Mitra, Aditi,
Aryaman, Varuṇa, Soma, the Aśvins. May Sarasvatī [ all demi gods ], auspicious, grant felicity.
4 May the Wind waft to us that pleasant medicine, may Earth our Mother give it, and our Father Heaven,
And the joy-giving stones that press the Somaras. Aśvins, may ye, for whom our spirits long, hear this.
5 Him we invoke for aid who reigns supreme, the Lord of all that stands or moves, inspirer of the soul,
That Pūṣan may promote the increase of our wealth, our keeper and our guard infallible for our good.
6 Illustrious far and wide, may Indra prosper us: may Pūṣan prosper us, the Master of all wealth.
May Tārkṣya with uninjured fellies prosper us: Bṛhaspati vouchsafe to us prosperity.
7 The Maruts, Sons of Pṛśni, borne by spotted steeds, moving in glory, oft visiting holy rites,
Sages whose tongue is Agni, brilliant as the Sun,—hither let all the Gods for our protection come.
8 Gods, may we with our ears listen to what is good, and with our eyes see what is good, ye Holy Ones.
With limbs and bodies firm may we extolling you attain the term of life appointed by the Gods.
9 A hundred autumns stand before us, O ye parmatma, within whose space ye bring our bodies to decay;
Within whose space our sons become fathers in turn. Break ye not in the midst our course of fleeting life.
10 Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and the Sire and Son.
Aditi is all demi Gods, Aditi five-classed men, Aditi all that hath been born and shall be born.

Spirituality

Human mind forces people to think about and it is philosophy . Body enjoys different scientific achievements but is destroyed after all . So knowing more about the soul and supreme soul comes in picture and it is spirituality . Many religions explain the body ,soul etc . Gita says…Prakrityaiva cha karmaani kriyamaanaani sarvashah;
Yah pashyati tathaa’tmaanam akartaaram sa pashyati.
He sees, who sees that all actions are performed by Nature through this body alone and that the Self or the soul is actionless . This is also said by vedmantra as this jeevatma being very selfish in its nourishment ,prevents from spirituality which links with the parmatma and hence first bird which eats the fruits is jeevatma and the second bird which is mere spectator is mann or mind .
Krsn therefore says..sanstabhyatmanmatmana...3/43 gita . controlling atma by atmana means mind . This total concept is Hinduism and also the real knowledge , Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata;
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.
Do thou also know Me as the Knower of the Field in all fields, O Arjuna! Knowledge of
both the Field and the Knower of the Field is considered by Me to be the knowledge. Shabdaadeen vishayaanstyaktwaa...50/18....madbhaktim labhate paraam....53/18
Leaving aside the different complicated wordings , one gets my supreme devotion .
But how ?
Sarvadharmaan parityajya maamekam sharanam vraja;
Aham twaa sarvapaapebhyo mokshayishyaami maa shuchah.
Abandoning all dharmas, believe in Me alone [ vishnu karmani pasyasi…rigveda ]; I will liberate thee from all sins; grieve

not....66/18
THEREFORE
uttishtha yasho labhaswa
Jitwaa shatroon bhungkshwa raajyam samriddham;
Mayaivaite nihataah poorvameva
Nimittamaatram bhava savyasaachin.
stand up and obtain fame. Conquer the enemies and enjoy the unrivalled
kingdom. Verily, they have already been slain by Me; be thou a mere instrument, O Arjuna!....33/11 gita . So spirituality mainly contains the devotion which in other words may be called as duty with devotion or avyabhichariny bhakti . Mayi chaananyayogena bhaktiravyabhichaarinee;
Viviktadesha sevitwam aratir janasamsadi.
Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places,
distaste for the society of men . Maam cha yo’vyabhichaarena bhaktiyogena sevate;
Sa gunaan samateetyaitaan brahmabhooyaaya kalpate.
And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is
fit for becoming Brahman.

Hinduism text

Hinduism is Prahlad in Hirankashipu , Laksman in Surpanakha and humanism above animalism of eat drink and be merry...sisnodar par jampur trasan ...goswamiji writes. The main concept of hinduism is shraddha or faith on almighty parmatma which leads to BHEDBHAKTI [ parabhakti ] or devotion with some difference that is also called Vedastra .Gita says....Ashraddhayaa hutam dattam tapastaptam kritam cha yat;
Asadityuchyate paartha na cha tatpretya no iha.
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).
SHraddha vedmantra...aksanvantah karnavantah sakhayo manojavesvasamababhuvuh |
adaghnasa upakaksasa u tve hrada iva snatva utve dadrsre ||rig 10mndlm

No part in life hath he who has abandoned the spiritual thoughts as 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.
Tribhirgunamayair bhaavairebhih sarvamidam jagat;
Mohitam naabhijaanaati maamebhyah paramavyayam.
Deluded by these Natures (states or things) composed of the three qualities of Nature, all
this world does not know Me as distinct from them and immutable.
Bahoonaam janmanaamante jnaanavaanmaam prapadyate;
Vaasudevah sarvamiti sa mahaatmaa sudurlabhah.
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.

je na bhajahin hari naratanu payee, jinhahi na hari hara sujasu sohayee.
taji shrutipantha bama patha chalahin, banchaka birachi veshu jaga chalahin.
who have rejected the path leading to God-Realization, who worship not
Hari even though blessed with a human form, and take no delight in the glory of sri Hari
and Lord shiva, who have abandoned the path of the Vedas and follow the contrary way,
and who are impostors and deceive the world by assuming false appearances.

na tam vidatha ya ima jajanayad yusmakamantarambabhuva |
niharena pravrta jalpya casutrpa ukthasasascaranti ||

yo nah pita janita yo vidhata dhamani veda bhuvananivisva |
yo devanam namadha eka eva tam samprasnambhuvana yantyanya ||rig 10mndlm

Those, who not know him who produced these creatures: another thing hath risen up among you.
Enwrapt in misty cloud, with lips that stammer, hymn-chanters wander and are discontented.

Parmatma who made us, he who, as Disposer, knoweth all races and all things existing,
Even he alone, the Deities' narne-giver,him other beings seek for information.

Where are ye, stars, in the evening, where at morning? Where is your haltingplace, where rest ye for the night?
Who brings you homeward, as the widow bedward draws her husband's brother like second , as the bride attracts the groom?
Rise, come unto the world of life for your kith and kins, O woman: come, he ,your husband is lifeless by whose side thou liest.
Forget Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover.
kuha svid dosa kuha vastorasvina kuhabhipitvam karatahkuhosatuh |
ko vam sayutra vidhaveva devaram maryam nayosa karnute sadhastha a ||
udirsva naryabhi jivalokam ghatasumetamupa sesa ehi |

hastaghrabhasya didhisostavedam patyurjanitvamabhi sambabhutha ||rig10mndlm

Sanatan dharm/eternal discipline

Basic principle of sanatan dharm is krate cha pratikartavyam ais dharm sanatanah or doing favour of a pound for one who has done a penny pious favour for us and the vice versa .Air , fire , water , sun , moon , stars, earth and vegetation etc all are prayed as demigods.. Vedas say . Ravna did not take part in dhanushbhanga therefore Lakshmana favours him....batanha manahi rijhai satha jani ghalasi kula khisa,
rama birodha na ubarasi sarana bisnu aja isa.
ki taji mana anuja iva prabhu pada pankaja bhranga,
hohi ki rama saranala khala kula sahita patanga.
Beguiling your mind with flattering words, O fool, do not bring your race to utter
ruin. By courting enmity with Rama you will not be spared even though you seek the
protection of Vishnu, Brahman or siva. Therefore, abandoning pride, like your younger
brother, either seek the lotus feet of the Lord as a bee or be consumed with your family
like a moth into the fire of Rama's shafts, O wretch.

And in the contrary lord shiva warns his fool disciple kagbhusundi ....mandira majha bhayee nabha bani, re hatabhagya agya abhimani.
jadyapi tava gura ke nahi krodha, ati kripala cita samyaka bodha.
tadapi sapa satha daihau tohi, niti birodha sohai na mohi.
jau nahi danda karau khala tora, bhrasta hoi srutimaraga mora.
je satha gura sana irisa karahi, raurava naraka koti juga parahi.
trijaga joni puni dharahi sarira, ayuta janma bhari pavahi pira.
baitha rahesi ajagara iva papi, sarpa hohi khala mala mati byapi.
maha bitapa kopara mahu jai, rahu adhamadhama adhagati pai.
An ethereal voice proceeded from the temple itself: you wretched and conceited
fool, even though your preceptor has no anger in him and he is very tender-hearted
and possessed of true and perfect wisdom, yet, O fool, I must pronounce a curse
on you; for any transgression of propriety is loathsome to Me. If I do not punish you,
O wretch, the sanctity of My Vedic laws will be violated. The fools who bear malice
against their Guru are cast into the hell named Raurava for a myriad Yugas. After
that they take birth in the subhuman species and suffer torment for ten thousand
successive existence. Since you remained rooted to your seat like a python, O vile
wretch, take the form of a snake; for your mind is steeped in sin. And, condemned
to that vile state, O vilest of the vile, go and take up your abode in the hollow of
some huge tree.

Guru then prayed lord shiva......

namamisamisana nirvanarµupam, vibhum vyapakam brahma vedasvarµupam.
nijam nirgunam nirvikalpam niriham, chidakashamakasavasam bhajeham.1.
nirakaramonkaramµulam turiyam, gira gyana gotitamisham girisham.
karalam mahakala kalam kripalam, gunagira sansaraparam natoham.2.
tusaradri sankasa gauram gabhiram, manobhµuta koti prabha sri sariram.
sphuranmauli kallolini charu ganga, lasadbhalabalendu kanthe bhujanga.3.
chalatkundalam bhrµu sunetram vishalam, prasannananam nilakantham dayalam.
mrigadhishacharmambaram mundamalam, priyam shankaram sarvanatham bhajami.4.
prachandam prakastam pragalbham paresham akhandam ajam bhanukotiprakasham.
trayah shµula nirmµulanam sµulapanim, bhajeaham bhavanipatim bhavagamyam.5.
kalatita kalyana kalpantakari, sada sajjananandadata purari.
chidanandasandoha mohapahari, prasida prasida prabho manmathari.6.
na yavad umanatha padaravindam, bhajantiha loke pare va naranam.
na tavatsukham shanti santapanasam, prasida prabho sarvabhµutadhivasam.7.
na janami yogam japam naivapµujam, natoaham sada sarvada shambhu tubhyam.
jara janma dukkhaugha tatapyamanam, prabho pahi apannamamisha shambho.8.

This is the great Shiva ashtakam .

नमामीशमीशान निर्वाणरूपं। विंभुं ब्यापकं ब्रह्म वेदस्वरूपं।
निजं निर्गुणं निर्विकल्पं निरींह। चिदाकाशमाकाशवासं भजेऽहं।।
निराकारमोंकारमूलं तुरीयं। गिरा ग्यान गोतीतमीशं गिरीशं।।
करालं महाकाल कालं कृपालं। गुणागार संसारपारं नतोऽहं।।
तुषाराद्रि संकाश गौरं गभीरं। मनोभूत कोटि प्रभा श्री शरीरं।।
स्फुरन्मौलि कल्लोलिनी चारु गंगा। लसद्भालबालेन्दु कंठे भुजंगा।।
चलत्कुंडलं भ्रू सुनेत्रं विशालं। प्रसन्नाननं नीलकंठं दयालं।।
मृगाधीशचर्माम्बरं मुण्डमालं। प्रियं शंकरं सर्वनाथं भजामि।।
प्रचंडं प्रकृष्टं प्रगल्भं परेशं। अखंडं अजं भानुकोटिप्रकाशं।।
त्रयःशूल निर्मूलनं शूलपाणिं। भजेऽहं भवानीपतिं भावगम्यं।।
कलातीत कल्याण कल्पान्तकारी। सदा सज्जनान्ददाता पुरारी।।
चिदानंदसंदोह मोहापहारी। प्रसीद प्रसीद प्रभो मन्मथारी।।
न यावद् उमानाथ पादारविन्दं। भजंतीह लोके परे वा नराणां।।
न तावत्सुखं शान्ति सन्तापनाशं। प्रसीद प्रभो सर्वभूताधिवासं।।
न जानामि योगं जपं नैव पूजां। नतोऽहं सदा सर्वदा शंभु तुभ्यं।।
जरा जन्म दुःखौघ तातप्यमानं। प्रभो पाहि आपन्नमामीश शंभो।।