O Parmatman

परातरग्निं परातरिन्द्रं हवामहे परातर्मित्रावरुणाप्रातरश्विना |
परातर्भगं पूषणं बरह्मणस पतिं परातः सोममुत रुद्रं हुवेम ||
परातर्जितं भगमुग्रं हुवेम वयं पुत्रमदितेर्यो विधर्ता |
आध्रश्चिद यं मन्यमानस्तुरश्चिद राजा चिद यं भगं भक्षीत्याह ||
भग परणेतर्भग सत्यराधो भगेमां धियमुदवा ददन नः |
भग पर णो जनय गोभिरश्वैर्भग पर नर्भिर्न्र्वन्तः सयाम ||
उतेदानीं भगवन्तः सयामोत परपित्व उत मध्ये अह्नाम |
उतोदिता मघवन सूर्यस्य वयं देवानां सुमतौ सयाम ||
भग एव भगवानस्तु देवास्तेन वयं भगवन्तः सयाम |
तं तवा भग सर्व इज्जोहवीति स नो भग पुरेता भवेह ||
समध्वरायोषसो नमन्त दधिक्रावेव शुचये पदाय |
अर्वाचीनं वसुविदं भगं नो रथमिवाश्वा वाजिन आ वहन्तु ||
अश्वावतीर्गोमतीर्न उषासो वीरवतीः सदमुछन्तु भद्राः |
घर्तं दुहाना विश्वतः परपीता यूयं पात ... ||
1. AGNI at dawn, and Indra we invoke at dawn, and Varuṇa and Mitra, and the Aśvins twain.
Bhaga at dawn, Pūṣan, and Brahmaṇaspati, Soma at dawn, Rudra we will invoke at dawn.
2 We will invoke strong, early-conquering Bhaga, the Son of Aditi, the great supporter:
Thinking of whom, the poor, yea, even the mighty, even the King himself says, Give me Bhaga.
3 Bhaga our guide, Bhaga whose gifts are faithful, favour this song, and give us wealth, O Bhaga.
Bhaga, augment our store of kine and horses, Bhaga, may we be rich in men and heroes.
4 So may felicity be ours at present, and when the day approaches, and at noontide;
And may we still, O Bounteous One, at sunset be happy in the Deities' loving-kindness.
5 May Bhaga verily be bliss-bestower, and through him, Gods! may happiness attend us.
As such, O Bhaga, all with might invoke thee: as such be thou our Champion here, O Bhaga.
6 To this our worship may all Dawns incline them, and come to the pure place like Dadhikrāvan.
As strong steeds draw a chariot may they bring us hitherward Bhaga who discovers treasure.
7 May blessed Mornings dawn on us for ever, with wealth of kine, of horses, and of heroes,

Streaming with all abundance, pouring fatness. Preserve us evermore, ye Gods, with blessings.

The Rain

तिस्रो वाचः पर वद जयोतिरग्रा या एतद दुह्रे मधुदोघम ऊधः |
स वत्सं कर्ण्वन गर्भम ओषधीनां सद्यो जातो वर्षभो रोरवीति ||
यो वर्धन ओषधीनां यो अपां यो विश्वस्य जगतो देव ईशे |
स तरिधातु शरणं शर्म यंसत तरिवर्तु जयोतिः सवभिष्ट्य अस्मे ||
सतरीर उ तवद भवति सूत उ तवद यथावशं तन्वं चक्र एषः |
पितुः पयः परति गर्भ्णाति माता तेन पिता वर्धते तेन पुत्रः ||
यस्मिन विश्वानि भुवनानि तस्थुस तिस्रो दयावस तरेधा सस्रुर आपः |
तरयः कोशास उपसेचनासो मध्व शचोतन्त्य अभितो विरप्शम ||
इदं वचः पर्जन्याय सवराजे हर्दो अस्त्व अन्तरं तज जुजोषत |
मयोभुवो वर्ष्टयः सन्त्व अस्मे सुपिप्पला ओषधीर देवगोपाः ||
स रेतोधा वर्षभः शश्वतीनां तस्मिन्न आत्मा जगतस तस्थुषश च |
तन म रतम पातु शतशारदाय यूयम पात सवस्तिभिः सदा नः ||

1 SPEAK forth three words, the words which light precedeth, which milk this udder that produceth nectar.
Quickly made manifest, the Bull hath bellowed, engendering the germ of plants, the Infant.
2 Giver of growth to plants, the God who ruleth over the waters and all moving creatures,
Vouchsafe us triple shelter for our refuge, and threefold light to succour and befriend us.
3 Now he is sterile, now begetteth offspring, even as he willeth doth he change his figure.
The Father's genial flow bedews the Mother; therewith the Sire, therewith the son is nourished.
4 In him all living creatures have their being, and the three heavens with triply-flowing waters.
Three reservoirs that sprinkle down their treasure shed their sweet streams around him with a murmur.
5 May this my song to Sovran Lord Parjanya come near unto his heart and give him pleasure.
May we obtain the showers that bring enjoyment, and God-protected plants with goodly fruitage.
6 He is the Bull of all, and their impregner: he holds the life of all things fixed and moving.
May this rite save me till my hundredth autumn. Preserve us evermore, ye Gods, with blessings.

Vastu gyan

पर दयावा यज्ञैः पर्थिवी नमोभिः सबाध ईळे बर्हतीयजत्रे |
ते चिद धि पूर्वे कवयो गर्णन्तः पुरो मही दधिरे देवपुत्रे ||
पर पूर्वजे पितरा नव्यसीभिर्गीर्भिः कर्णुध्वं सदने रतस्य |
आ नो दयावाप्र्थिवी दैव्येन जनेन यातं महि वां वरूथम ||
उतो हि वां रत्नधेयानि सन्ति पुरूणि दयावाप्र्थिवी सुदासे |
अस्मे धत्तं यदसदस्क्र्धोयु यूयं पात ... ||
वास्तोष पते परति जानीह्यस्मान सवावेशो अनमीवो भवा नः |
यत तवेमहे परति तन नो जुषस्व शं नो भव दविपदे शं चतुष्पदे ||

1. AS priest with solemn rites and adorations I worship Heaven and Earth, the High and Holy.
To them, great Parents of the Gods, have sages of ancient time, singing, assigned precedence.
2 With newest hymns set in the seat of Order, those the Two Parents, born before all others,
Come, Heaven and Earth, with the Celestial People, hither to us, for strong is your protection.
3 Yea, Heaven and Earth, ye hold in your possession full many a treasure for the liberal giver.
Grant us that wealth which comes in free abundance. Preserve us evermore, ye Gods, with blessings.

4. ACKNOWLEDGE us, O Guardian of the Homestead: bring no disease, and give us happy entrance.
Whate’er we ask of thee, be pleased to grant it, and prosper thou quadrupeds and bipeds.

Aum Shanti

शं न इन्द्राग्नी भवतामवोभिः शं न इन्द्रावरुणा रातहव्या |
शमिन्द्रासोमा सुविताय शं योः शं न इन्द्रापूषणा वाजसातौ ||
शं नो भगः शमु नः शंसो अस्तु शं नः पुरन्धिःशमु सन्तु रायः |
शं नः सत्यस्य सुयमस्य शंसःशं नो अर्यमा पुरुजातो अस्तु ||
शं नो धाता शमु धर्ता नो अस्तु शं न उरूची भवतुस्वधाभिः |
शं रोदसी बर्हती शं नो अद्रिः शं नोदेवानां सुहवानि सन्तु ||
शं नो अग्निर्ज्योतिरनीको अस्तु शं नो मित्रावरुणावश्विना शम |
शं नः सुक्र्तां सुक्र्तानि सन्तु शं न इषिरोभि वातु वातः ||
शं नो दयावाप्र्थिवी पूर्वहूतौ शमन्तरिक्षं दर्शयेनो अस्तु |
शं न ओषधीर्वनिनो भवन्तु शं नो रजसस पतिरस्तु जिष्णुः ||
शं न इन्द्रो वसुभिर्देवो अस्तु शमादित्येभिर्वरुणः सुशंसः |
शं नो रुद्रो रुद्रेभिर्जलाषः शं नस्त्वष्टा गनाभिरिह शर्णोतु ||
शं नः सोमो भवतु बरह्म शं नः शं नो गरावाणःशमु सन्तु यज्ञाः |
शं नः सवरूणां मितयो भवन्तु शं नः परस्वः शं वस्तु वेदिः ||
शं नः सूर्य उरुचक्षा उदेतु शं नश्चतस्रः परदिशो भवन्तु |
शं नः पर्वता धरुवयो भवन्तु शं नः सिन्धवः शमु सन्त्वापः ||
शं नो अदितिर्भवतु वरतेभिः शं नो भवन्तु मरुतः सवर्काः |
शं नो विष्णुः शं उ पूषा नो अस्तु शं नो भवित्रं शं वस्तु वायुः ||
शं नो देवः सविता तरायमाणः शं नो भवन्तूषसो विभातीः |
शं नः पर्जन्यो भवतु परजाभ्यः शं नःक्षेत्रस्य पतिरस्तु शम्भुः ||
शं नो देवा विश्वदेवा भवन्तु शं सरस्वती सह धीभिरस्तु |
शमभिषाचः शमु रातिषाचः शं नो दिव्याः पार्थिवाः शं नो अप्याः ||
शं नः सत्यस्य पतयो भवन्तु शं नो अर्वन्तः शमु सन्तु गावः |
शं न रभवः सुक्र्तः सुहस्ताः शं नो भवन्तु पितरो हवेषु ||
शं नो अज एकपाद देवो अस्तु शं नो.अहिर्बुध्न्यः शं समुद्रः |
शं नो अपां नपात पेरुरस्तु शं नः पर्श्निर्भवतु देवगोपा ||
आदित्या रुद्रा वसवो जुषन्तेदं बरह्म करियमाणं नवीयः |
शर्ण्वन्तु नि दिव्याः पार्थिवासो गोजाता उत ये यज्ञियासः ||
ये देवानां यज्ञिया यज्ञियानां मनोर्यजत्रा अम्र्ता रतज्ञाः |
ते नो रासन्तामुरुगायमद्य यूयं पात ... ||

1. BEFRIEND us with their aids Indra and Agni, Indra and Varuṇa who receive oblations!
Indra and Soma give health, strength and comfort, Indra and Pūṣan be our help in battle.
2 Auspicious Friends to us be Bhaga, Sathsa, auspicious be Purandhi aid all Riches;
The blessing of the true and well-conducted, and Aryaman in many forms apparent.
3 Kind unto us he Maker and Sustainer, and the far-reaching Pair with God-like natures.
Auspicious unto us be Earth and Heaven, the Mountain, and the Gods’ fair invocations.
4 Favour us Agni with his face of splendour, and Varuva and Mitra and the Aśvins.
Favour us noble actions of the pious, impetuous vita blow on us with favour.
5 Early invoked, may Heaven and Earth be friendly, and Air's mid-region good for us to look on.
To us may Herbs and Forest-Trees be gracious, gracious the Lord Victorious of the region.
6 Be the God Indra with the Vasus friendly, and, with Ādityas, Varuṇa who blesseth.
Kind, with the Rudras, be the Healer Rudra, and, with the Dames, may Tvaṣṭar kindly listen.
7 Blest unto us be Soma, and devotions, blest be the Sacrifice, the Stones for pressing.
Blest be the fixing of the sacred Pillars, blest be the tender Grass and blest the Altar.
8 May the far-seeing Sun rise up to bless us: be the four Quarters of the sky auspicious.
Auspicious be the firmly-seated Mountains, auspicious be the Rivers and the Waters.
9 May Adid through holy works be gracioas, and may the Maruts, loud in song, be friendly.
May Viṣṇu give felicity, and Pūṣan, the Air that cherisheth our life, and Vāyu.
10 Prosper us Savitar, the God who rescues, and let the radiant Mornings be propitious.
Auspicious to all creatures be Parjanya, auspicious be the field's benign Protector.
11 May all the fellowship of Gods befriend us, Sarasvatī, with Holy Thoughts, be gracious.
Friendly be they, the Liberal Ones who seek us, yea, those who dwell in heaven, on earth, in waters.
12 May the great Lords of Truth protect and aid us: blest to us be our horses and our cattle.
Kind be the pious skilful-handed Ṛbhus, kind be the Fathers at our invocations.
13 May Aja-Ekapād, the God, be gracious, gracious the Dragon of the Deep, and Ocean.
Gracious be he the swelling Child of Waters, gracious be Pṛśni who hath Gods to guard her.
14 So may the Rudras, Vasus, and Ādityas accept the new hymn which we now are making.
May all the Holy Ones of earth and heaven, and the Cow's offipring hear our invocation.
15 They who of Holy Gods are very holy, Immortal, knowing Law, whom man must worship,—
May these to-day give us broad paths to travel. Preserve us evermore, ye Gods, with blessings.

100% yoga

Classifying the term yoga krsn says , two types of paths are there , one which is added by philosophers , the gyanyoga : Jnaanayogena saankhyaanaam : this leads to escapism or renunciation . A living entity can never escape from duty .
Second path is added by devotees , the karmyoga : karmayogena yoginaam :
Verily none can ever remain for even a moment without performing action; for, everyone
is made to act helplessly indeed by the qualities born of Nature : Na hi kashchit kshanamapi jaatu tishthatyakarmakrit;
Kaaryate hyavashah karma sarvah prakritijair gunaih :
People interested in material activities, which are expounded in the Vedas, are intent on performing material yajnas 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 horse . 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 attachment and aversion . 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 ten senses and eleventh is the mind , the chief.
These attachment and aversion are the product of lust ,the kama . These activities are described as bravery by ignorant : jarahin patanga moha basa bhara bahahin khara branda,
te nahi sura kahavahin , goswamiji writes .
The best way for yogis to perform an action is according to the natural laws . With this , nourish the nature and may the nature nourish you; thus nourishing one
another, all shall attain to the highest good : Devaan bhaavayataanena te devaa bhaavayantu vah;
Parasparam bhaavayantah shreyah param avaapsyatha :
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.The mind which is the carrier of lust, the kama is controlled by stable intelligence : Evam buddheh param buddhwaa samstabhyaatmaanam aatmanaa;

Jahi shatrum mahaabaaho kaamaroopam duraasadam : Agitated by material causes, the eleven functions , the mind 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 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 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. 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.
Therefore yoga is addition to the duty preserving the nature , the prakriti made by the godhead .

power

रषभं मा समानानां सपत्नानां विषासहिम |
हन्तारंशत्रूणां कर्धि विराजं गोपतिं गवाम ||
अहमस्मि सपत्नहेन्द्र इवारिष्टो अक्षतः |
अधः सपत्नामे पदोरिमे सर्वे अभिष्ठिताः ||
अत्रैव वो.अपि नह्याम्युभे आर्त्नी इव जयया |
वाचस पतेनि षेधेमान यथा मदधरं वदान ||
अभिभूरहमागमं विश्वकर्मेण धाम्ना |
आ वश्चित्तमा वो वरतमा वो.अहं समितिं ददे ||
योगक्षेमं व आदायाहं भूयासमुत्तम आ वो मूर्धानमक्रमीम |
अधस्पदान म उद वदत मण्डूका इवोदकान्मण्डूका उदकादिव ||
1. MAKE me a bull among my peers, make me my rivals, conqueror:
Make me the slayer of my foes, a sovran ruler, lord of kine
2 I am my rivals’ slayer, like Indra unwounded and unhurt,
And all these enemies of mine are vanquished and beneath my feet.
3 Here, verily, I bind you fast, as the two bow-ends with the string.
Press down these men, O Lord of Speech, that they may humbly speak to me.
4 Hither I came as conqueror with mighty all-effecting power,
And I have mastered all your thought, your synod, and your holy work.
5 May I be highest, having gained your strength in war, your skill in peace
my feet have trodden on your heads.
Speak to me from beneath my feet, as frogs from out the water croak, as frogs from out the water croak.

keep away

अपेहि मनसस पते.अप कराम परश्चर |
परो निरतया आचक्ष्व बहुधा जीवतो मनः ||
भद्रं वै वरं वर्णते भद्रं युञ्जन्ति दक्षिणम |
भद्रं वैवस्वते चक्षुर्बहुत्रा जीवतो मनः ||
यदाशसा निःशसाभिशसोपारिम जाग्रतो यत सवपन्तः |
अग्निर्विश्वान्यप दुष्क्र्तान्यजुष्टान्यारे अस्मद्दधातु ||
यदिन्द्र बरह्मणस पते.अभिद्रोहं चरामसि |
परचेता नाङगिरसो दविषतां पात्यंहसः ||
अजैष्माद्यासनाम चाभूमानागसो वयम |
जाग्रत्स्वप्नःसंकल्पः पापो यं दविष्मस्तं स रछतु यो नो दवेष्टितं रछतु ||

1. AVAUNT, thou Master of the mind Depart, and vanish far away.
Look on Destruction far from hence. The live man's mind is manifold.
2 A happy boon do men elect, a mighty blessing they obtain.
Bliss with Vaivasvata they see. The live man's mind seeks many a place.
3 If by address, by blame, by imprecation we have committed sin, awake or sleeping,
All hateful acts of ours, all evil doings may Agni bear away to distant places.
4 When, Indra, Brahmaṇaspati, our deeds are wrongful and unjust,
May provident Aṅgirasa prevent our foes from troubling, us.
5 We have prevailed this day and won: we are made free from sin and guilt.
Ill thoughts, that visit us awake or sleeping, seize the man we hate, yea, seize the man who hateth us.

decease-go away

अक्षीभ्यां ते नासिकाभ्यां कर्णाभ्यां छुबुकादधि |
यक्ष्मं शीर्षण्यं मस्तिष्काज्जिह्वाया वि वर्हामि ते ||
गरीवाभ्यस्त उष्णिहाभ्यः कीकसाभ्यो अनूक्यात |
यक्ष्मं दोषण्यमंसाभ्यां बाहुभ्यां वि वर्हामि ते ||
आन्त्रेभ्यस्ते गुदाभ्यो वनिष्ठोर्ह्र्दयादधि |
यक्ष्मम्मतस्नाभ्यां यक्नः पलाशिभ्यो वि वर्हामि ते ||
ऊरुभ्यां ते अष्ठीवद्भ्यां पार्ष्णिभ्यां परपदाभ्याम |
यक्ष्मं शरोणिभ्यां भासदाद भंससो वि वर्हामि ते ||
मेहनाद वनंकरणाल लोमभ्यस्ते नखेभ्यः |
यक्ष्मंसर्वस्मादात्मनस्तमिदं वि वर्हामि ते ||
अङगाद-अङगाल लोम्नो-लोम्नो जातं पर्वणि-पर्वणि |
यक्ष्मंसर्वस्मादात्मनस्तमिदं वि वर्हामि ते ||

1. FROM both thy nostrils, from thine eyes, from both thine ears and from thy chin,
Forth from thy head and brain and tongue I drive thy malady away.
2 From the neck-tendons and the neck, from the breast-bones and from the spine,
From shoulders, upper, lower arms, I drive thy malady away.
3 From viscera and all within, forth from the rectum, from the heart,
From kidneys, liver, and from spleen, I drive thy malady away.
4 From thighs, from knee-caps, and from heels, and from the forepart of the feet,
From hips from stomach, and from groin I drive thy malady away.
5 From what is voided from within, and from thy hair, and from they nails,
From all thyself from top to toe, I drive thy malady away.
6 From every member, every hair, disease that comes in every joint,
From all thyself, from top to toe, I drive thy malady away.

the narayan

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात |
सभूमिं विश्वतो वर्त्वात्यतिष्ठद दशाङगुलम ||
पुरुष एवेदं सर्वं यद भूतं यच्च भव्यम |
उताम्र्तत्वस्येशानो यदन्नेनातिरोहति ||
एतावानस्य महिमातो जयायांश्च पूरुषः |
पादो.अस्यविश्वा भूतानि तरिपादस्याम्र्तं दिवि ||
तरिपादूर्ध्व उदैत पुरुषः पादो.अस्येहाभवत पुनः |
ततो विष्वं वयक्रामत साशनानशने अभि ||
तस्माद विराळ अजायत विराजो अधि पूरुषः |
स जातोत्यरिच्यत पश्चाद भूमिमथो पुरः ||
यत पुरुषेण हविषा देवा यज्ञमतन्वत |
वसन्तोस्यासीदाज्यं गरीष्म इध्मः शरद धविः ||
तं यज्ञं बर्हिषि परौक्षन पुरुषं जातमग्रतः |
तेन देवा अयजन्त साध्या रषयश्च ये ||
तस्माद यज्ञात सर्वहुतः सम्भ्र्तं पर्षदाज्यम |
पशून्तांश्चक्रे वायव्यानारण्यान गराम्याश्च ये ||
तस्माद यज्ञात सर्वहुत रचः सामानि जज्ञिरे |
छन्दांसिजज्ञिरे तस्माद यजुस्तस्मादजायत ||
तस्मादश्वा अजायन्त ये के चोभयादतः |
गावो हजज्ञिरे तस्मात तस्माज्जाता अजावयः ||
यत पुरुषं वयदधुः कतिधा वयकल्पयन |
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ||
बराह्मणो.अस्य मुखमासीद बाहू राजन्यः कर्तः |
ऊरूतदस्य यद वैश्यः पद्भ्यां शूद्रो अजायत ||
चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत |
मुखादिन्द्रश्चाग्निश्च पराणाद वायुरजायत ||
नाभ्या आसीदन्तरिक्षं शीर्ष्णो दयौः समवर्तत |
पद्भ्यां भूमिर्दिशः शरोत्रात तथा लोकानकल्पयन ||
सप्तास्यासन परिधयस्त्रिः सप्त समिधः कर्ताः |
देवायद यज्ञं तन्वाना अबध्नन पुरुषं पशुम ||
यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि परथमान्यासन |
ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याःसन्ति देवाः ||

1. A THOUSAND heads hath Puruṣa, a thousand eyes, a thousand feet.
On every side pervading earth he fills a space ten fingers wide.
2 This Puruṣa is all that yet hath been and all that is to be;
The Lord of Immortality which waxes greater still by food.
3 So mighty is his greatness; yea, greater than this is Puruṣa.
All creatures are one-fourth of him, three-fourths eternal life in heaven.
4 With three-fourths Puruṣa went up: one-fourth of him again was here.
Thence he strode out to every side over what cats not and what cats.
5 From him Virāj was born; again Puruṣa from Virāj was born.
As soon as he was born he spread eastward and westward o’er the earth.
6 When Gods prepared the sacrifice with Puruṣa as their offering,
Its oil was spring, the holy gift was autumn; summer was the wood.
7 They balmed as victim on the grass Puruṣa born in earliest time.
With him the Deities and all Sādhyas and Ṛṣis sacrificed.
8 From that great general sacrifice the dripping fat was gathered up.
He formed the creatures of-the air, and animals both wild and tame.
9 From that great general sacrifice Ṛcas and Sāma-hymns were born:
Therefrom were spells and charms produced; the Yajus had its birth from it.
10 From it were horses born, from it all cattle with two rows of teeth:
From it were generated kine, from it the goats and sheep were born.
11 When they divided Puruṣa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?
12 The Brahman was his mouth, of both his arms was the Rājanya made.
His thighs became the Vaiśya, from his feet the Śūdra was produced.
13 The Moon was gendered from his mind, and from his eye the Sun had birth;
Indra and Agni from his mouth were born, and Vāyu from his breath.
14 Forth from his navel came mid-air the sky was fashioned from his head
Earth from his feet, and from his car the regions. Thus they formed the worlds.
15 Seven fencing-sticks had he, thrice seven layers of fuel were prepared,
When the Gods, offering sacrifice, bound, as their victim, Puruṣa.

16 Gods, sacrificing, sacrificed the victim these were the earliest holy ordinances.
The Mighty Ones attained the height of heaven, there where the Sādhyas, Gods of old, are dwelling.

vedas-nobody knows about

इमां धियं सप्तशीर्ष्णीं पिता न रतप्रजातां बर्हतीमविन्दत |
तुरीयं सविज्जनयद विश्वजन्यो.अयास्य उक्थमिन्द्राय शंसन ||
रतं शंसन्त रजु दीध्याना दिवस पुत्रासो असुरस्यवीराः |
विप्रं पदमङगिरसो दधाना यज्ञस्य धामप्रथमं मनन्त ||
हंसैरिव सखिभिर्वावदद्भिरश्मन्मयानि नहनाव्यस्यन |
बर्हस्पतिरभिकनिक्रदद गा उत परास्तौदुच्चविद्वानगायत ||
अवो दवाभ्यां पर एकया गा गुहा तिष्ठन्तीरन्र्तस्यसेतौ |
बर्हस्पतिस्तमसि जयोतिरिछन्नुदुस्रा आकर्विहि तिस्र आवः ||
विभिद्या पुरं शयाथेमपाचीं निस्त्रीणि साकमुदधेरक्र्न्तत |
बर्हस्पतिरुषसं सूर्यं गामर्कंविवेद सतनयन्निव दयौः ||
इन्द्रो वलं रक्षितारं दुघानां करेणेव वि चकर्तारवेण |
सवेदाञ्जिभिराशिरमिछमानो.अरोदयत पणिमागा अमुष्णात ||
स ईं सत्येभिः सखिभिः शुचद्भिर्गोधायसं विधनसैरदर्दः |
बरह्मणस पतिर्व्र्षभिर्वराहैर्घर्मस्वेदेभिर्द्रविणं वयानट ||
ते सत्येन मनसा गोपतिं गा इयानास इषणयन्तधीभिः |
बर्हस्पतिर्मिथोवद्यपेभिरुदुस्रिया अस्र्जतस्वयुग्भिः ||
तं वर्धयन्तो मतिभिः शिवाभिः सिंअमिव नानदतंसधस्थे |
बर्हस्पतिं वर्षणं शूरसातौ भरे-भरे अनुमदेम जिष्णुम ||
यदा वाजमसनद विश्वरूपमा दयामरुक्षदुत्तराणिसद्म |
बर्हस्पतिं वर्षणं वर्धयन्तो नाना सन्तोबिभ्रतो जयोतिरासा ||
सत्यामाशिषं कर्णुता वयोधै कीरिं चिद धयवथस्वेभिरेवैः |
पश्चा मर्धो अप भवन्तु विश्वास्तद्रोदसी शर्णुतं विश्वमिन्वे ||
इन्द्रो मह्ना महतो अर्णवस्य वि मूर्धानमभिनदर्बुदस्य |
अहन्नहिमरिणात सप्त सिन्धून देवैर्द्यावाप्र्थिवीप्रावतं नः ||

1. THIS holy hymn, sublime and sevenheaded, sprung from eternal Law, our sire discovered.
Ayasya, friend of all men, hath engendered the fourth hymn as he sang his laud to Indra.
2 Thinking aright, praising eternal Order, the sons of Dyaus the Asura, those heroes,
Aṅgirases, holding the rank of sages, first honoured sacrifice's holy statute.
3 Girt by his friends who cried with swanlike voices, bursting the stony barriers of the prison,
Bṛhaspati spake in thunder to the cattle, and uttered praise and song when he had found them.
4 Apart from one, away from two above him, he drave the kine that stood in bonds of falsehood.
Bṛhaspati, seeking light amid the darkness, drave forth the bright cows: three he made apparent.
5 When he had cleft the lairs and western castle, he cut off three from him who held the waters.
Bṛhaspati discovered, while he thundered like Dyaus, the dawn, the Sun, the cow, the lightning.
6 As with a hand, so with his roaring Indra cleft Vala through, the guardian of the cattle.
Seeking the milk-draught with sweatshining comrades he stole the Paṇi's kine and left him weeping.
7 He with bright faithful Friends, winners of booty, hath rent the milker of the cows asunder.
Bṛhaspati with wild boars strong and mighty, sweating with heat, hath gained a rich possession.
8 They, longing for the kine, with faithful spirit incited with their hymns the Lord of cattle.
Bṛhaspati freed the radiant cows with comrades self-yoked, averting shame from one another.
9 In our assembly with auspicious praises exalting him who roareth like a lion,
Maywe, in every fight where heroes conquer, rejoice in strong Bṛhaspati the Victor.
10 When he had won him every sort of booty and gone to heaven and its most lofty mansions,
Men praised Bṛhaspati the Mighty, bringing the light within their mouths from sundry places.
11 Fulfil the prayer that begs for vital vigour: aid in your wonted manner even the humble.
Let all our foes be turned and driven backward. Hear this, O Heaven and Earth, ye All-producers.
12 Indra with mighty strength cleft asunder the head of Arbuda the watery monster,

Slain Ahi, and set free the Seven Rivers. O Heaven and Earth, with all the Gods protect us.

spirit / mind

यत ते यमं वैवस्वतं मनो जगाम दूरकम |
तत त आवर्तयामसीह कषयाय जीवसे ||
यत ते दिवं यत पर्थिवीं मनो जगाम दूरकम |
तत त ... ||
यत ते भूमिं चतुर्भ्र्ष्टिं मनो जगाम दूरकम |
तत त... ||
यत ते चतस्रः परदिशो मनो जगाम दूरकम |
तत त ... ||
यत ते समुद्रमर्णवं मनो जगाम दूरकम |
तत त ... ||
यत ते मरीचीः परवतो मनो जगाम दूरकम |
तत त ... ||
यत ते अपो यदोषधीर्मनो जगाम दूरकम |
तत त ... ||
यत ते सूर्यं यदुषसं मनो जगाम दूरकम |
तत त ... ||
यत ते पर्वतान बर्हतो मनो जगाम दूरकम |
तत त ... ||
यत ते विश्वमिदं जगन मनो जगाम दूरकम |
तत त ... ||
यत ते पराः परावतो मनो जगाम दूरकम |
तत त ... ||
यत ते भूतं च भव्यं च मनो जगाम दूरकम |
तत त... ||

1. THY spirit, that went far away to Yama to Vivasvān's Son,
We cause to come to thee again that thou mayst live and sojourn here.
2 Thy spirit, that went far away, that passed away to earth and heaven,
We cause to come to thee again that thou mayst live and sojourn here.
3 Thy spirit, that went far away, away to the four-cornered earth,
We cause to come to thee again that thou mayst live and sojourn here.
4 Thy spirit, that went far away to the four quarters of the world,
We cause to come to thee again that thou mayst live and sojourn here.
5 Thy spirit, that went far away, away unto the billowy sea,
We cause to come to thee again that thou mayst live and sojourn here.
6 Thy spirit, that went far away to beams of light that flash and flow,
We cause to come to thee again that thou mayst live and sojourn here.
7 Thy spirit, that went far away, went to the waters and the plants,
We cause to come to thee again that thou mayst live and sojourn here.
8 Thy spirit, that went far away, that visited the Sun and Dawn.
We cause to come to thee again that thou mayst live and sojourn here.
9 Thy spirit, that went far away, away to lofty mountain heights,
We cause to come to thee again that thou mayst live and sojourn here.
10 Thy spirit, that went far away into this All, that lives and moves,
We cause to come to thee again that thou mayst live and sojourn here.
11 Thy spirit, that went far away to distant realms beyond our ken,
We cause to come to thee again that thou mayst live and sojourn here.

12 Thy spirit, that went far away to all that is and is to be,
We cause to come to thee again that thou mayst live and sojourn heie.