shepherd song-who knows the philosophy

satyenottabhitā bhūmiḥ sūryeṇottabhitā dyauḥ |
ṛtenādityāstiṣṭhanti divi somo adhi śritaḥ ||
somenādityā balinaḥ somena pṛthivī mahī |
athonakṣatrāṇāmeṣāmupasthe soma āhitaḥ ||
somaṃ manyate papivan yat sampiṃṣantyoṣadhim |
somaṃ yambrahmāṇo vidurna tasyāśnāti kaścana ||
āchadvidhānairghupito bārhataiḥ soma rakṣitaḥ |
ghravṇāmicchṛṇvan tiṣṭhasi na te aśnāti pārthivaḥ ||
yat tvā deva prapibanti tata ā pyāyase punaḥ |
vāyuḥsomasya rakṣitā samānāṃ māsa ākṛtiḥ ||
raibhyāsīdanudeyī nārāśaṃsi nyocanī |
sūryāyābhadramid vāso ghāthayaiti pariṣkṛtam ||
cittirā upabarhaṇaṃ cakṣurā abhyañjanam |
dyaurbhūmiḥkośa āsīd yadayāt sūryā patim ||
stomā āsan pratidhayaḥ kuriraṃ chanda opaśaḥ |
sūryāyāaśvinā varāghnirāsīt puroghavaḥ ||
somo vadhūyurabhavadaśvināstāmubhā varā |
sūryāṃyat patye śaṃsantīṃ manasā savitādadāt ||
mano asyā ana āsīd dyaurāsīduta chadiḥ |
śukrāvanaḍvāhavāstāṃ yadayāt sūryā bṛham ||
ṛksāmābhyāmabhihitau ghāvau te sāmanāvitaḥ |
śrotraṃ tecakre āstāṃ divi panthāścarācāraḥ ||
śucī te cakre yātyā vyāno akṣa āhataḥ |
anomanasmayaṃ sūryārohat prayati patim ||
sūryāyā vahatuḥ prāghāt savitā yamavāsṛjat |
aghāsuhanyante ghāvo.arjunyoḥ paryuhyate ||
yadaśvinā pṛchamānāvayātaṃ tricakreṇa vahatuṃsūryāyāḥ |
viśve devā anu tad vāmajānan putraḥpitarāvavṛṇīta pūṣā ||
yadayātaṃ śubhas patī vareyaṃ sūryāmupa |
kvaikaṃcakraṃ vāmāsīt kva deṣṭrāya tasthathuḥ ||
dve te cakre sūrye brahmāṇa ṛtutha viduḥ |
athaikaṃcakraṃ yad ghuhā tadaddhātaya id viduḥ ||

sūryāyai devebhyo mitrāya varuṇāya ca |
ye bhūtasyapracetasa idaṃ tebhyo.akaraṃ namaḥ ||
pūrvāparaṃ carato māyayaitau śiśū kriḷantau pari yatoadhvaram |
viśvānyanyo bhuvanābhicaṣṭa ṛtunranyovidadhajjāyate punaḥ ||
navo-navo bhavati jāyamāno.ahnāṃ keturuṣasāmetyaghram |
bhāghaṃ devebhyo vi dadhātyāyan pra candramāstiratedīrghamayuḥ ||
sukiṃśukaṃ śalmaliṃ viśvarūpaṃ hiraṇyavarṇaṃ suvṛtaṃsucakram |
ā roha sūrye amṛtasya lokaṃ syonaṃ patye vahatuṃkṛṇuṣva ||
udīrṣvātaḥ pativatī hyeṣā viśvāvasuṃ namasāghīrbhirīḷe |
anyāmicha pitṛṣadaṃ vyaktāṃ sa te bhāghojanuṣā tasya viddhi ||
udīrṣvāto viśvāvaso namaseḷā mahe tvā |
anyāmichaprapharvyaṃ saṃ jāyāṃ patyā sṛja ||
anṛkṣarā ṛjavaḥ santu panthā yebhiḥ sakhāyo yanti novareyam |
samaryamā saṃ bhagho no ninīyāt saṃ jaspatyaṃsuyamamastu devāḥ ||
pra tvā muñcāmi varuṇasya pāśād yena tvābadhnāt savitāsuśevaḥ |
ṛtasya yonau sukṛtasya loke.ariṣṭāṃ tvā sahapatyā dadhāmi ||
preto muñcāmi nāmutaḥ subaddhāmamutas karam |
yatheyamindra mīḍhvaḥ suputrā subhaghāsati ||
pūṣā tveto nayatu hastaghṛhyāśvinā tvā pra vahatāṃrathena |
ghṛhān ghacha ghṛhapatnī yathāso vaśinī tvaṃvidathamā vadāsi ||
iha priyaṃ prajayā te saṃ ṛdhyatāmasmin ghṛhe ghārhapatyāyajāghṛhi |
enā patyā tanvaṃ saṃ sṛjasvādhā jivrī vidathamā vadāthaḥ ||
nīlalohitaṃ bhavati kṛtyāsaktirvyajyate |
edhante asyājñātayaḥ patirbandheṣu badhyate ||
parā dehi śāmulyaṃ brahmabhyo vi bhajā vasu |
kṛtyaiṣāpadvatī bhūtvyā jāyā viśate patim ||
aśrīrā tanūrbhavati ruśatī pāpayāmuyā |
patiryadvadhvo vāsasā svamaṅghamabhidhitsate ||
ye vadhvaścandraṃ vahatuṃ yakṣmā yanti janādanu |
punastān yajñiyā devā nayantu yata āghatāḥ ||
mā vidan paripanthino ya āsīdanti dampatī |
sughebhirdurghamatītāmapa drāntvarātayaḥ ||
sumaṅghalīriyaṃ vadhūrimāṃ sameta paśyata |
saubhāghyamasyai dattvāyāthāstaṃ vi paretana ||
tṛṣṭametat kaṭukametadapāṣṭhavad viṣavan naitadattave |
sūryāṃ yo brahmā vidyāt sa id vādhūyamarhati ||
āśasanaṃ viśasanamatho adhivikartanam |
sūryāyaḥ paśyarūpāṇi tāni brahmā tu śundhati ||
ghṛbhṇāmi te saubhaghatvāya hastaṃ mayā patyā jaradaṣṭiryathāsaḥ |
bhagho aryamā savitā purandhirmahyaṃ tvādurghārhapatyāya devāḥ ||
tāṃ pūṣañchivatamāmerayasva yasyāṃ bījaṃ manuṣyāvapanti |
yā na ūrū uśatī viśrayāte yasyāmuśantaḥpraharāma śepam ||
tubhyamaghre paryavahan sūryāṃ vahatunā saha |
punaḥpatibhyo jāyāṃ dā aghne prajayā saha ||
punaḥ patnīmaghniradādāyuṣā saha varcasā |
dīrghāyurasyā yaḥ patirjīvāti śaradaḥ śatam ||
somaḥ prathamo vivide ghandharvo vivida uttaraḥ |
tṛtīyoaghniṣ ṭe patisturīyaste manuṣyajāḥ ||
somo dadad ghandharvāya ghandharvo dadadaghnaye |
rayiṃ caputrāṃścādādaghnirmahyamatho imām ||
ihaiva staṃ mā vi yauṣṭaṃ viśvamāyurvyaśnutam |
kṝḷantau putrairnaptṛbhirmodamānau sve ghṛhe ||

ā naḥ prajāṃ hanayatu prajāpatirājarasāya samanaktvaryamā |
adurmaṅghalīḥ patilokamā viśa śaṃ no bhavadvipade śaṃ catuṣpade ||
aghoracakṣurapatighnyedhi śivā paśubhyaḥ sumanāḥsuvarcāḥ |
vīrasūrdevakāmā syonā śaṃ no bhava dvipadeśaṃ catuṣpade ||
imāṃ tvamindra mīḍhvaḥ suputrāṃ subhaghāṃ kṛṇu |
daśāsyāṃ putrānā dhehi patimekādaśaṃ kṛdhi ||
samrājñī śvaśure bhava samrājñī śvaśrvāṃ bhava |
nanāndari samrājñī bhava samrājñī adhi devṛṣu ||
samañjantu viśve devāḥ samāpo hṛdayāni nau |
sammātariśvā saṃ dhātā samu deṣṭrī dadhātu nau ||85 sukta/ 10 mndlm rigveda

real knowledge

bṛhaspate prathamaṃ vāco aghraṃ yat prairata nāmadheyandadhānāḥ |

yadeṣāṃ śreṣṭhaṃ yadaripramāsītpreṇā tadeṣāṃ nihitaṃ ghuhāviḥ ||
saktumiva-tita-unā punanto yatra dhīrā manasā vācamakrata |
atrā sakhāyaḥ sakhyāni jānate bhadraiṣāṃlakṣmīrnihitādhi vāci ||
yajñena vācaḥ padavīyamāyan tāmanvavindannṛṣiṣupraviṣṭām |
tāmābhṛtyā vyadadhuḥ purutrā tāṃ saptarebhā abhi saṃ navante ||
uta tvaḥ paśyan na dadarśa vācamuta tvaḥ śṛṇvan naśṛṇotyenām |
uto tvasmai tanvaṃ vi sasre jāyeva patyauśatī suvāsāḥ ||
uta tvaṃ sakhye sthirapītamāhurnainaṃ hinvantyapivājineṣu |
adhenvā carati māyayaiṣa vācaṃ śuśruvānaphalāmapuṣpām ||
yastityāja sacividaṃ sakhāyaṃ na tasya vācyapi bhāghoasti |
yadīṃ śṛṇotyalakaṃ śṛṇoti nahi praveda sukṛtasyapanthām ||
akṣaṇvantaḥ karṇavantaḥ sakhāyo manojaveṣvasamābabhūvuḥ |
ādaghnāsa upakakṣāsa u tve hradā iva snātvā utve dadṛśre ||
hṛdā taṣṭeṣu manaso javeṣu yad brāhmaṇāḥ saṃyajantesakhāyaḥ |
atrāha tvaṃ vi jahurvedyābhirohabrahmāṇo vicarantyu tve ||
ime ye nārvāṃ na paraścaranti na brāhmaṇāso nasutekarāsaḥ |
ta ete vācamabhipadya pāpayā sirīstantraṃ tanvate aprajajñayaḥ ||
sarve nandanti yaśasāghatena sabhāsāhena sakhyā sakhāyaḥ |
kilbiṣaspṛt pituṣaṇirhyeṣāmaraṃ hito bhavativājināya ||
ṛcāṃ tvaḥ poṣamāste pupuṣvān ghāyatraṃ tvo ghāyatiśakvarīṣu |
brahmā tvo vadati jātavidyāṃ yajñasyamātrāṃ vi mimīta u tvaḥ ||71sukta/10mndlm rigveda

1. WHEN-men, Bṛhaspati, giving names to objects, sent out Vāk's first and earliest utterances,
All that was excellent and spotless, treasured within them, was disclosed through their affection.
2 Where, like men cleansing corn-flour in a cribble, the wise in spirit have created language,
Friends see and recognize the marks of friendship: their speech retains the blessed sign imprinted.
3 With sacrifice the trace of Vāk they foIlowed, and found her harbouring within the Ṛṣis.
They brought her, dealt her forth in many places: seven singers make her tones resound in concert.
4 One man hath ne’er seen Vāk, and yet he seeth: one man hath hearing but hath never heard her.
But to another hath she shown her beauty as a fond well-dressed woman to her husband.
5 One man they call a laggard, dull in friendship: they never urge him on to deeds of valour.
He wanders on in profitless illusion: the Voice he heard yields neither fruit,nor blossom.
6 No part in Vāk hath he who hath abandoned 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.
7 Unequal in the quickness of their spirit are friends endowed alike with eyes and hearing.
Some look like tanks that reach the mouth or shoulder, others like pools of water fit to bathe in.
8 When friendly Brahmans sacrifice together with mental impulse which the heart hath fashioned,
They leave one far behind through their attainments, and some who count as Brahmans wander elsewhere.
9 Those men who step not back and move not forward, nor Brahmans nor preparers of libations,
Having attained to Vāk in sinful fashion spin out their thread in ignorance like spinsters.
10 All friends are joyful in the friend who cometh in triumph, having conquered in assembly.
He is their blame-averter, food-provider prepared is he and fit for deed of vigour.
11 One plies his constant task reciting verses. one sings the holy psalm in Sakvari measures.
One more, the Brahman, tells the lore of being, and one lays down the rules of sacrificing.

mind / spirit - thou live are

yat te yamaṃ vaivasvataṃ mano jaghāma dūrakam |
tat ta āvartayāmasīha kṣayāya jīvase ||

yat te divaṃ yat pṛthivīṃ mano jaghāma dūrakam |
tat ta ... ||
yat te bhūmiṃ caturbhṛṣṭiṃ mano jaghāma dūrakam |
tat ta... ||
yat te catasraḥ pradiśo mano jaghāma dūrakam |
tat ta ... ||
yat te samudramarṇavaṃ mano jaghāma dūrakam |
tat ta ... ||
yat te marīcīḥ pravato mano jaghāma dūrakam |
tat ta ... ||
yat te apo yadoṣadhīrmano jaghāma dūrakam |
tat ta ... ||
yat te sūryaṃ yaduṣasaṃ mano jaghāma dūrakam |
tat ta ... ||
yat te parvatān bṛhato mano jaghāma dūrakam |
tat ta ... ||
yat te viśvamidaṃ jaghan mano jaghāma dūrakam |
tat ta ... ||
yat te parāḥ parāvato mano jaghāma dūrakam |
tat ta ... ||
yat te bhūtaṃ ca bhavyaṃ ca mano jaghāma dūrakam |
tat ta... ||58sukta/10mndlm rigveda

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 here.

challenge for science- rishis being super human

śvityañco mā dakṣiṇataskapardā dhiyaṃjinvāso abhi hi pramanduḥ |
uttiṣṭhan voce pari barhiṣo nṝn na me dūrādavitave vasiṣṭhāḥ ||
dūrādindramanayannā sutena tiro vaiśantamati pāntamughram |
pāśadyumnasya vāyatasya somāt sutādindro.avṛṇītāvasiṣṭhān ||
even nu kaṃ sindhumebhistatāreven nu kaṃ bhedamebhirjaghāna |
even nu kaṃ dāśarājñe sudāsaṃ prāvadindro brahmaṇā vo vasiṣṭhāḥ ||
juṣṭī naro brahmaṇā vaḥ pitṝṇāmakṣamavyayaṃ na kilā riṣātha |
yacchakvarīṣu bṛhatā raveṇendre śuṣmamadadhātā vasiṣṭhāḥ ||
ud dyāmivet tṛṣṇajo nāthitāso.adīdhayurdāśarājñe vṛtāsaḥ |
vasiṣṭhasya stuvata indro aśroduruṃ tṛtsubhyo akṛṇodu lokam ||
daṇḍā ived ghoajanāsa āsan parichinnā bharatā arbhakāsaḥ |
abhavacca puraetā vasiṣṭha ādit tṛtsūnāṃ viśo aprathanta ||
trayaḥ kṛṇvanti bhuvaneṣu retastisraḥ prajā āryā jyotiraghrāḥ |
trayo gharmāsa uṣasaṃ sacante sarvānit tānanuvidurvasiṣṭhāḥ ||
sūryasyeva vakṣatho jyotireṣāṃ samudrasyeva mahimā ghabhīraḥ |
vātasyeva prajavo nānyena stomo vasiṣṭhā anvetave vaḥ ||
ta in niṇyaṃ hṛdayasya praketaiḥ sahasravalśamabhi saṃcaranti |
yamena tataṃ paridhiṃ vayanto.apsarasa upa sedurvasiṣṭhāḥ ||
vidyuto jyotiḥ pari saṃjihānaṃ mitrāvaruṇā yadapaśyatāṃ tvā |
tat te janmotaikaṃ vasiṣṭhāghastyo yat tvā viśaājabhāra ||
utāsi maitrāvaruṇo vasiṣṭhorvaśyā brahman manaso.adhi jātaḥ |
drapsaṃ skannaṃ brahmaṇā daivyena viśve devāḥ puṣkare tvādadanta ||
sa praketa ubhayasya pravidvān sahasradāna uta vā sadānaḥ |
yamena tataṃ paridhiṃ vayiṣyannapsarasaḥ pari jajñe vasiṣṭhaḥ ||
satre ha jātāviṣitā namobhiḥ kumbhe retaḥ siṣicatuḥ samānam |
tato ha māna udiyāya madhyāt tato jātaṃ ṛṣimāhurvasiṣṭham ||
ukthabhṛtaṃ sāmabhṛtaṃ bibharti ghrāvāṇaṃ bibhrat pra vadātyaghre |
upainamādhvaṃ sumanasyamānā ā vo ghachāti pratṛdo vasiṣṭhaḥ ||33 sukta /7 mndlm rigveda

1. THESE who wear hair-knots on the right, the movers of holy thought, white-robed, have won me over.
I warned the men, when from the grass I raised me, Not from afar can my Vasisthas help you.
2 With Soma they brought Indra from a distance, Over Vaisanta, from the strong libation.
Indra preferred Vasisthas to the Soma pressed by the son of Vayata, Pasadyumna.
3 So, verily, with these he crossed the river, in company with these he slaughtered Bheda.
So in the fight with the Ten Kings, Vasisthas! did Indra help Sudās through your devotions.
4 I gladly, men I with prayer prayed by our fathers have fixed your axle: ye shall not be injured:
Since, when ye sang aloud the Sakvari verses, Vasisthas! ye invigorated Indra.
5 Like thirsty men they looked to heaven, in battle with the Ten Kings, surrounded and imploring.
Then Indra heard Vasiṣṭha as he praised him, and gave the Trtsus ample room and freedom.
6 Like sticks and staves wherewith they drive the cattle, Stripped bare, the Bharatas were found defenceless:
Vasiṣṭha then became their chief and leader: then widely. were the Trtsus' clans extended.
7 Three fertilize the worlds with genial moisture: three noble Creatures cast a light before them.
Three that give warmth to all attend the morning. All these have they discovered, these Vasisthas.
8 Like the Sun's growing glory is their splendour, and like the sea's is their unflathomed greatness.
Their course is like the wind's. Your laud, Vasisthas, can never be attained by any other.
9 They with perceptions of the heart in secret resort to that which spreads a thousand branches.
The Apsaras brought hither the Vasisthas wearing the vesture spun for them by Yama.
10 A form of lustre springing from the lightning wast thou, when Varuṇa and Mitra saw thee.
Tliy one and only birth was then, Vasiṣṭha, when from thy stock Agastya brought thee hither.
11 Born of their love for Urvasi, Vasiṣṭha thou, priest, art son of Varuṇa and Mitra;
And as a fallen drop, in heavenly fervour, all the Gods laid thee on a lotus-blossorn.
12 He thinker, knower both of earth and heaven, endowed with many a gift, bestowing thousands,
Destined to wear the vesture spun by Yama, sprang from the Apsaras to life, Vasiṣṭha.
13 Born at the sacrifice, urged by adorations, both with a common flow bedewed the pitcher.
Then from the midst thereof there rose up Māna, and thence they say was born the sage Vasiṣṭha.
14 He brings the bearer of the laud and Sāman: first shall he speak bringing the stone for pressing.

With grateful hearts in reverence approach him: to you, O Pratrdas, Vasiṣṭha cometh.

excuse- no ,never

इन्द्रासोमा तपतं रक्ष उब्जतं नयर्पयतं वर्षणा तमोव्र्धः |
परा सर्णीतमचितो नयोषतं हतं नुदेथां नि शिशीतमत्रिणः ||
इन्द्रासोमा समघशंसमभ्यघं तपुर्ययस्तु चरुरग्निवानिव |
बरह्मद्विषे करव्यादे घोरचक्षसे दवेषो धत्तमनवायं किमीदिने ||
इन्द्रासोमा दुष्क्र्तो वव्रे अन्तरनारम्भणे तमसि पर विध्यतम |
यथा नातः पुनरेकश्चनोदयत तद वामस्तु सहसे मन्युमच्छवः ||
इन्द्रासोमा वर्तयतं दिवो वधं सं पर्थिव्या अघशंसाय तर्हणम |
उत तक्षतं सवर्यं पर्वतेभ्यो येन रक्षो वाव्र्धानं निजूर्वथः ||
इन्द्रासोमा वर्तयतं दिवस पर्यग्नितप्तेभिर्युवमश्महन्मभिः |
तपुर्वधेभिरजरेभिरत्रिणो नि पर्शाने विध्यतं यन्तु निस्वरम ||
इन्द्रासोमा परि वां भूतु विश्वत इयं मतिः कक्ष्याश्वेववाजिना |
यां वां होत्रां परिहिनोमि मेधयेमा बरह्माणि नर्पतीव जिन्वतम ||
परति समरेथां तुजयद्भिरेवैर्हतं दरुहो रक्षसो भङगुरावतः |
इन्द्रासोमा दुष्क्र्ते मा सुगं भूद यो नः कदाचिदभिदासति दरुहा ||
यो मा पाकेन मनसा चरन्तमभिचष्टे अन्र्तेभिर्वचोभिः |
आप इव काशिना संग्र्भीता असन्नस्त्वासत इन्द्र वक्ता ||
ये पाकशंसं विहरन्त एवैर्ये वा भद्रं दूषयन्ति सवधाभिः |
अहये वा तान परददातु सोम आ वा दधातु निरतेरुपस्थे ||
यो नो रसं दिप्सति पित्वो अग्ने यो अश्वानां यो गवां यस्तनूनाम |
रिपु सतेन सतेयक्र्द दभ्रमेतु नि ष हीयतान्तन्वा तना च ||
परः सो अस्तु तन्वा तना च तिस्रः पर्थिवीरधो अस्तु विश्वाः |
परति शुष्यतु यशो अस्य देवा यो नो दिवा दिप्सति यश्च नक्तम ||
सुविज्ञानं चिकितुषे जनाय सच्चासच्च वचसी पस्प्र्धाते |
तयोर्यत सत्यं यतरद रजीयस्तदित सोमो.अवति हन्त्यासत ||
ना वा उ सोमो वर्जिनं हिनोति न कषत्रियं मिथुया धारयन्तम |
हन्ति रक्षो हन्त्यासद वदन्तमुभाविन्द्रस्य परसितौ शयाते ||
यदि वाहमन्र्तदेव आस मोघं वा देवानप्यूहे अग्ने |
किमस्मभ्यं जातवेदो हर्णीषे दरोघवाचस्ते निरथं सचन्ताम ||
अद्या मुरीय यदि यातुधानो अस्मि यदि वायुस्ततप पूरुषस्य |
अधा स वीरैर्दशभिर्वि यूया यो मा मोघं यातुधानेत्याह ||
यो मायातुं यातुधानेत्याह यो वा रक्षाः शुचिरस्मीत्याह |
इन्द्रस्तं हन्तु महता वधेन विश्वस्य जन्तोरधमस पदीष्ट ||
पर या जिगाति खर्गलेव नक्तमप दरुहा तन्वं गूहमाना |
वव्राननन्तानव सा पदीष्ट गरावाणो घनन्तु रक्षस उपब्दैः ||
वि तिष्ठध्वं मरुतो विक्ष्विछत गर्भायत रक्षसः सं पिनष्टन |
वयो ये भूत्वी पतयन्ति नक्तभिर्ये वा रिपो दधिरे देवे अध्वरे ||
पर वर्तय दिवो अश्मानमिन्द्र सोमशितं मघवन सं शिशाधि |
पराक्तादपाक्तादधरादुदक्तादभि जहि रक्षसःपर्वतेन ||
एत उ तये पतयन्ति शवयातव इन्द्रं दिप्सन्ति दिप्सवो.अदाभ्यम |
शिशीते शक्रः पिशुनेभ्यो वधं नूनं सर्जदशनिं यातुमद्भ्यः ||
इन्द्रो यातूनामभवत पराशरो हविर्मथीनामभ्याविवासताम |
अभीदु शक्रः परशुर्यथा वनं पात्रेव भिन्दन सत एति रक्षसः ||
उलूकयातुं शुशुलूकयातुं जहि शवयातुमुत कोकयातुम |
सुपर्णयातुमुत गर्ध्रयातुं दर्षदेव पर मर्ण रक्ष इन्द्र ||
मा नो रक्षो अभि नड यातुमावतामपोछतु मिथुना या किमीदिना |
पर्थिवी नः पार्थिवात पात्वंहसो.अन्तरिक्षं दिव्यात पात्वस्मान ||
इन्द्र जहि पुमांसं यातुधानमुत सत्रियं मायया शाशदानाम |
विग्रीवासो मूरदेवा रदन्तु मा ते दर्शं सूर्यमुच्चरन्तम ||
परति चक्ष्व वि चक्ष्वेन्द्रश्च सोम जाग्र्तम |
रक्षोभ्यो वधमस्यतमशनिं यातुमद्भ्यः ||

1. INDRA and Soma, burn, destroy the demon foe, send downward, O ye Bulls, those who add gloom to gloom.
Annihilate the fools, slay them and burn them up: chase them away from us, pierce the voracious ones.
2 Indra and Soma, let sin round the wicked boil like as a caldron set amid the flames of fire.
Against the foe of prayer, devourer of raw flesh, the vile fiend fierce of eye, keep ye perpetual hate.
3 Indra and Soma, plunge the wicked in the depth, yea, cast them into darkness that hath no support,
So that not one of them may ever thence return: so may your wrathful might prevail and conquer them.
4 Indra and Soma, hurl your deadly crushing bolt down on the wicked fiend from heaven and from the earth.
Yea, forge out of the mountains your celestial dart wherewith ye burn to death the waxing demon race.
5 Indra and Soma, cast ye downward out of heaven your deadly darts of stone burning with fiery flame,
Eternal, scorching darts; plunge the voracious ones within the depth, and let them sink without a sound.
6 Indra and Soma, let this hymn control you both, even as the girth encompasses two vigorous steeds-
The song of praise which I with wisdom offer you: do ye, as Lords of men, animate these my prayers.
7 In your impetuous manner think ye both thereon: destroy these evil beings, slay the treacherous fiends.
Indra and Soma, let the wicked have no bliss who evermore assails us with malignity.
8 Whoso accuses me with words of falsehood when I pursue my way with guileless spirit,
May he, the speaker of untruth, be, Indra, like water which the hollowed hand compresses.
9 Those who destroy, as is their wont, the simple, and with their evil natures barm the righteous,
May Soma give them over to the serpent, or to the lap of Nirrti consign them.
10 The fiend, O Agni, who designs to injure the essence of our food, kine, steeds, or bodies,
May he, the adversary, thief, and robber, sink to destruction, both himself and offipring.
11 May he be swept away, himself and children: may all the three earths press him down beneath them.
May his fair glory, O ye Gods, be blighted, who in the day or night would fain destroy us.
12 The prudent finds it easy to distinguish the true and false: their words oppose each other.
Of these two that which is the true and honest, Soma protects, and brings the false to nothing.
13 Never doth Soma aid and guide the wicked or him who falsely claims the Warrior's title.
He slays the fiend and him who speaks untruly: both lie entangled in the noose of Indra.
14 As if I worshipped deities of falsehood, or thought vain thoughts about the Gods, O Agni.
Why art thou angry with us, Jātavedas? Destruction fall on those who lie against thee!
15 So may I die this day if I have harassed any man's life or if I be a demon.
Yea, may he lose all his ten sons together who with false tongue hath called me Yātudhāna.
16 May Indra slay him with a mighty weapon, and let the vilest of all creatures perish,
The fiend who says that he is pure, who calls me a demon though devoid of demon nature.
17 She too who wanders like an owl at night-time, hiding her body in her guile and malice,
May she fall downward into endless caverns. May press-stones with loud ring destroy the demons.
18 Spread out, ye Maruts, search among the people: seize ye and grind the Rākṣasas to pieces,
Who fly abroad, transformed to birds, at night-time, or sully and pollute our holy worship.
19 Hurl down from heaven thy bolt of stone, O Indra: sharpen it, Maghavan, made keen by Soma.
Forward, behind, and from above and under, smite down the demons with thy rocky weapon.
20 They fly, the demon dogs, and, bent on mischief, fain would they harm indomitable Indra.
Śakra makes sharp his weapon for the wicked: now, let him cast his bolt at fiendish wizards.
21 Indra hath ever been the fiends’ destroyer who spoil oblations of the Gods’ invokers:
Yea, Śakra, like an axe that splits the timber, attacks and smashes them like earthen vessels.
22 Destroy the fiend shaped like an owl or owlet, destroy him in the form of dog or cuckoo.
Destroy him shaped as eagle or as vulture as with a stone, O Indra, crush the demon.
23 Let not the fiend of witchcraft-workers reach us: may Dawn drive off the couples of Kimīdins.
Earth keep us safe from earthly woe and trouble: from grief that comes from heaven mid-air preserve us.
24 Slay the male demon, Indra! slay the female, joying and triumphing in arts of magic.
Let the fools' gods with bent necks fall and perish, and see no more the Sun when he arises.

25 Look each one hither, look around Indra and Soma, watch ye well.104 sukta/7mndlm rigveda

pray to vishnu

nū marto dayate saniṣyan yo viṣṇava urughāyāya dāśat |
pra yaḥ satrācā manasā yajāta etāvantaṃ naryam āvivāsāt ||
tvaṃ viṣṇo sumatiṃ viśvajanyām aprayutām evayāvo matiṃ dāḥ |
parco yathā naḥ suvitasya bhūrer aśvāvataḥ puruścandrasya rāyaḥ ||
trir devaḥ pṛthivīm eṣa etāṃ vi cakrame śatarcasam mahitvā |
pra viṣṇur astu tavasas tavīyān tveṣaṃ hy asya sthavirasya nāma ||
vi cakrame pṛthivīm eṣa etāṃ kṣetrāya viṣṇur manuṣe daśasyan |
dhruvāso asya kīrayo janāsa urukṣitiṃ sujanimā cakāra ||
pra tat te adya śipiviṣṭa nāmāryaḥ śaṃsāmi vayunāni vidvān |
taṃ tvā ghṛṇāmi tavasam atavyān kṣayantam asya rajasaḥ parāke ||
kim it te viṣṇo paricakṣyam bhūt pra yad vavakṣe śipiviṣṭo asmi |
mā varpo asmad apa ghūha etad yad anyarūpaḥ samithe babhūtha ||
vaṣaṭ te viṣṇav āsa ā kṛṇomi tan me juṣasva śipiviṣṭa havyam |
vardhantu tvā suṣṭutayo ghiro me yūyam pāta svastibhiḥ sadā naḥ || sukta100/7 mndlm rigveda

1 NE’ER doth the man repent, who, seeking profit, bringeth his gift to the far-striding Viṣṇu.
He who adoreth him with all his spirit winneth himself so great a benefactor.
2 Thou, Viṣṇu, constant in thy courses, gavest good-will to all men, and a hymn that lasteth,
That thou mightst move us to abundant comfort of very splendid wealth with store of horses.
3 Three times strode forth this God in all his grandeur over this earth bright with a hundred splendours.
Foremost be Viṣṇu, stronger than the strongest: for glorious is his name who lives for ever.
4 Over this earth with mighty step strode Viṣṇu, ready to give it for a home to Manu.
In him the humble people trust for safety: he, nobly born, hath made them spacious dwellings.
5 To-day I laud this name, O gipivista, I, skilled in rules, the name of thee the Noble.
Yea, I the poor and weak praise thee the Mighty who dwellest in the realm beyond this region.
6 What was there to be blamed in thee, O Viṣṇu, when thou declaredst, I am Sipivista?
Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle.
7 O Viṣṇu, unto thee my lips cry Vaṣaṭ! Let this mine offering, Sipivista, please thee.
May these my songs of eulogy exalt thee. Preserve us evermore, ye Gods, with blessings.

the humanity

World peace is the major concept of today . science works for the welfare of human but the word peace can only be obtained by the spirituality . opinions differ from man to man therefore a common concept of oldest scripture may lead to the solution . Vedas are the oldest and knowing the goal of Vedas is eternal duty . it is the Vedanta or one may say it as a sanatan dharm . krate cha prati kartavyam es dharmah sanatanah , is the quote from valmiki ramayan the oldest Sanskrit literature from Vedas . following the duty as per Vedas may also be referred from gita . krsn says…Vedaischa sarvairahameva vedyo
Vedaantakrid vedavid eva chaaham . therefore the principles illustrated in gita give the real Vedanta or the noble duty .goswami ji tulasidas was born at the verge of such changing boundaries of human character so he wrote the ramcharitmanas to bring the model code of conduct . he described by the dialogue between lord rama and sugreeva the model character of a noble human . he writes…
Friend, you have thought out a wise course: but My vow is to dispel all fears from the
mind of those who seek refuge in Me.. Hanuman rejoiced to hear these words of the
Lord, who cherished paternal affection for His protege. Those people who forsake a suppliant, apprehending evil from him are vile and
sinful; their very sight is abominable .I will not abandon even the murderer , if he seeks refuge
in Me. The moment a creature turns its face towards Me the sins incurred by it through
millions of lives are washed away. A sinner by his very nature is averse to My worship.
Had Vibhisona been wicked at heart, could he ever dare to approach Me? That man
alone who has a pure mind can attain to Me; I have an aversion for duplicity, wiles and
censoriousness. Even if Ravna has sent him to find out our secrets, we have nothing to fear or lose, O lord of the monkeys. Lakshmana, O my friend, can dispose of in a trice
all the demons the world contains. And if he has sought shelter with Me out of fear, I will
cherish him as My own life .In either case bring him here, the All-merciful laughed and said. Glory to the
merciful Lord, cried the monkeys and proceeded with angada and Hanuman (to usher

in Vibhisona).

the power of thy hand

1. YE Gods, raise up once more the man whom ye have humbled and brought low.
O Gods, restore to life again the man who hatb committed sin.
2 Two several winds are blowing here, from Sindhu, from a distant land.
May one breathe energy to thee, the other blow disease away.
3 Hither, O Wind, blow healing balm, blow all disease away, thou Wind;
For thou who hast all medicine comest as envoy of the Gods.
4 I am come nigh to thee with balms to give thee rest and keep thee safe.
I bring thee blessed strength, I drive thy weakening malady away.
5 Here let the Gods deliver him, the Maruts’ band deliver him:
All things that be deliver him that he be freed from his disease.
6 The Waters have their healing power, the Waters drive disease away.
The Waters have a balm for all: let them make medicine for thee.
7 The tongue that leads the voice precedes. Then with our ten-fold branching hands,
With these two chasers of disease we stroke thee with a gentle touch.

uta devā avahitaṃ devā un nayathā punaḥ |
utāghaścakruṣaṃ devā devā jīvayathā punaḥ ||
dvāvimau vātau vāta ā sindhorā parāvataḥ |
dakṣante anya ā vātu parānyo vātu yad rapaḥ ||
ā vāta vāhi bheṣajaṃ vi vāta vāhi yad rapaḥ |
tvaṃ hiviśvabheṣajo devānāṃ dūta īyase ||
ā tvāghamaṃ śantātibhiratho ariṣṭatātibhiḥ |
dakṣante bhadramābhārṣaṃ parā yakṣmaṃ suvāmi te ||
trāyantāmiha devāstrāyatāṃ marutāṃ ghaṇaḥ |
trāyantāṃ viśvā bhūtāni yathāyamarapā asat ||
āpa id vā u bheṣajīrāpo amīvacātanīḥ |
āpaḥsarvasya bheṣajīstāste kṛṇvantu bheṣajam ||
hastābhyāṃ daśaśākhā bhyāṃ jihvā vācaḥ puroghavī |
anāmayitnubhyāṃ tvā tabhyāṃ tvopa spṛśāmasi ||

power by nine

he is not me he is not you , my reverence to that power who is other than you and me . 1
Nothing moves everything moves , my reverence to that power who makes move and no move . 2
Where is no universe here is the universe , my reverence to that power who is beyond the universe .3
Which is knowledgeable which is unknowledgeable , my reverence to that power who creates knowledge . 4
He is not male he is not female my reverence to that power who is beyond gender . 5
He is illusion he is delusion and he is hallucination my reverence to that power which is none of these . 6
He is not found in liberation he is not found in salvation my reverence to that power who is immortal . 7
He has the form he has no form my reverence to that power who is beyond imagination . 8
He is true he is not untrue he is beyond truth my reverence to that power who exists exists and exists . 9

Why only idol worship

मूर्ति पूजा मन की एकाग्रता के लिए की जाती है . एकाग्रता ध्यान या योग से होती है .ध्यान में दो प्रकार की बातें आती हैं . १. परमात्मा में मन को लगाना .२.शरीर की प्रक्रिया को नियोजित करना .परमात्मा में ध्यान लगाने की स्थिति समाधि कहलाती है और ऐसे में मनुष्य निद्रा में चला जाता है . शरीर की प्रक्रिया को नियोजित करना दो प्रकार से होता है .१. ज्ञान २. विज्ञान .विज्ञान जड़ या प्राकृतिक पदार्थों का विषय है जिसमे भूमि जल अग्नि व्योम एवं वायु का पारस्परिक सहयोग है इसकी मात्रा नियत है इसलिए इसका ह्रास नहीं होता .नदीनाम समुद्रम एव अभिमुखान्ति
Yathaa nadeenaam bahavo’mbuvegaah
Samudramevaabhimukhaah dravanti;
Tathaa tavaamee naralokaveeraah
Vishanti vaktraanyabhivijwalanti.
Verily, just as many torrents of rivers flow towards the ocean, even so these heroes of the
world of men enter Thy flaming mouths.
Arjuna sees all the warriors, whom he did not wish to kill, rushing to
death. He knows now that the Lord has already destroyed them, so why should he worry about the
inevitable.
[ गीता ], समुद्र की ओर नदियाँ जाकर फिर वर्षा द्वारा अपना स्वरुप लेती हैं . ज्ञान के अंतर्गत आत्मा का विषय आता है जिसके लिए ऋषियों ने ग्रंथों में उल्लेख किया है .ज्वलनं पतंगा विशन्ति नाशाय
Yathaa pradeeptam jwalanam patangaa
Vishanti naashaaya samriddhavegaah;
Tathaiva naashaaya vishanti lokaas
Tavaapi vaktraani samriddhavegaah.


As moths hurriedly rush into a blazing fire for (their own) destruction, so also these
creatures hurriedly rush into Thy mouths for (their own) destruction.
[ गीता ], इसमें पतंगों के जलने के बाद जड़ पंचतत्व नष्ट नहीं होता किन्तु आत्मा अलग हो जाती है , यह आत्मा परमात्मा का वह अभिन्न अंग है जिसके लिए लिखा है परबस जीव स्वबस भगवंता [ रामचरितमानस ] . यहाँ यह समझने के लिए आप अपना उदाहरण लीजिये . अपने हाथ की पांचो उँगलियों को क्रमशः बर्फ, कम जमी बर्फ, ठंडा पानी ,सादा पानी एवं उबलते हुए पानी में डालिए . आपको अलग अलग महसूस हो रहा है किन्तु ऊँगली को कुछ नहीं . इसलिए आप चोटिल ऊँगली को ठन्डे से गर्म एवं गर्म से ठन्डे पानी में डालेंगे , तानहं क्षिपामि आसुरिशु योनिषु
Taanaham dwishatah krooraan samsaareshu naraadhamaan;
Kshipaamyajasram ashubhaan aasureeshweva yonishu.
These cruel haters, the worst among men in the world,—I hurl all these evil-doers for
ever into the wombs of demons only.
Aasureem yonimaapannaa moodhaa janmani janmani;
Maamapraapyaiva kaunteya tato yaantyadhamaam gatim.
Entering into demoniacal wombs and deluded birth after birth, not attaining Me, they
thus fall, O Arjuna, into a condition still lower than that!
[ गीता ]. अब इस बात को कैसे समझा जाय की परमात्मा ही कर्ता एवं भोक्ता है . शुभ संकेत अगर आपको हो रहे हैं तो आपको प्रशन्नता दायक कोई कार्य होगा इसका मतलब एक ही शक्ति आपको प्रशन्नता दिलाने के लिए प्रयास कर रही है एवं सूचित भी कर रही है .ठीक यही स्थिति अपशकुन होने पर उल्टा होगा और आप उसको रोक नहीं सकते .द्वा सुपर्णा सयुजा सखाया समानं वृक्षं

dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pari ṣasvajāte |
tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhi cākaśīti ||
yatrā suparṇā amṛtasya bhāghamanimeṣaṃ vidathābhisvaranti |
ino viśvasya bhuvanasya ghopāḥ sa mā dhīraḥ pākamatrā viveśa ||
yasmin vṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve |
tasyedāhuḥ pippalaṃ svādvaghre tan non naśad yaḥpitaraṃ na veda ||
[ ऋग्वेद ]यहाँ पर हर शब्द एक वचन का बोध कराता है यानि एक शरीर में दो प्रकार के गुण वाला परमात्मा रहता है जो एक ही है भिन्न भिन्न यानि दो नहीं अथवा यही आत्मा भी है .इससे स्पष्ट हो गया कि हर स्थिति में परमात्मा रूप आत्मा को एकाग्रता के लिए मूर्ति पूजा में लगायें तथा अपना शाश्त्र सम्मत नियत कर्म ही करें .

Shakti and Shiva

People do want to know deeply the importance of soul and the prakriti . This also has been illustrated in various scriptures that the soul is Brahman . Body contains five elements from prakriti , material , water, fire ,space and air . After the death only body remains leaving the soul . Living entity always feel that there is some power which helps performing the actions positively or negatively . Some believe in praying to god and put their demands but it is not possible in case of other creatures , so prayer can not be said as universal . It has also been observed that many people get help from some unexpected sources and term them as luck or bhagya . Miracles are often observed done by unidentified sources . This type of lively helps are transmitted from one soul to other soul and we say that the frequencies match them . This indestructible energy which affects the different living entities is called soul or shakti and it is Brahman or Vishnu . It is the active energy which warns time to time for good or bad happenings and one who is spiritual in nature, feels and finds .
The second factor governing the earth is prakriti . Prakriti has its own balance and maintains it . It is non living in nature therefore no prayers or any disturbances made in it are sustained by it . During maintaining its balance nobody can predict or preserve the changes made by human . Disturbances in upper layer of earth , under the earth or in oceans are its regular phenomenon . All the living entities are dependent on the prakriti therefore it is called the shiva or the root cause of the welfare for all . Science deals only with the properties of material of prakriti . During medical treatment the living entity maintains the body with the help of materials from prakriti , similarly other scientific developments are the subject of the materials from prakriti .
The universe is running with these two powers shakti and shiva .

Attaining spirituality comprises two ways .1. worship or bhajan pujan . 2. meditation or fixing the mind in god .

essence of spirituality is IDOL WORSHIP , why , see here
tama āsīt tamasā ghūḷamaghre.apraketaṃ salilaṃ sarvamāidam |
tuchyenābhvapihitaṃ yadāsīt tapasastanmahinājāyataikam || 3/129/10 rig
Darkness there was: at first concealed in darkness this All was indiscriminated chaos.
All that existed then was void and form less: by the great power of Warmth was born that UNIT.
Here the term unit is considered most important , it's study is called BHUMA , perceving the infinite brahman as a small point as symbol or idol .

The thought in vedic aspect
dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pari ṣasvajāte |
tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhi cākaśīti ||
yatrā suparṇā amṛtasya bhāghamanimeṣaṃ vidathābhisvaranti |
ino viśvasya bhuvanasya ghopāḥ sa mā dhīraḥ pākamatrā viveśa ||
yasmin vṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve |
tasyedāhuḥ pippalaṃ svādvaghre tan non naśad yaḥpitaraṃ na veda || 20,21,22/164/1 mndlm rigveda

Parastasmaat tu bhaavo’nyo’vyakto’vyaktaatsanaatanah;
Yah sa sarveshu bhooteshu nashyatsu na vinashyati.20/8 gita

The soul which is the super soul [ parmatma ] as having two fair wings in the body is made to produce the children and when it keeps busy itself eating the fruits of life can not understand the originality of the mercy of the self .
Tatah padam tat parimaargitavyam
Yasmin gataa na nivartanti bhooyah;
Tameva chaadyam purusham prapadye
Yatah pravrittih prasritaa puraanee.4/15 gita
Then that goal should be sought after, whither having gone none returns again. Seek
refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.
That which fills the whole world with the form of Satchidananda, is
Purusha. That which sleeps in this city of the body is the Purusha. Single-minded devotion, which
consists of ceaselessly remembering the Supreme Being, is the surest and most potent means of
attaining Self-realisation.

मनोबुद्ध्यह्न्कार चित्तानि नाहम ,न च श्रोत्र जिव्हे न च घ्राणनेत्रे
न च व्योम भूमिः न तेजो न वायुह , चिदानंद रूपः शिवोहम शिवोहम . १
न च प्राण संग्यो न वै पञ्च वायुह , न वा सप्तधातुर्न वा पंचकोशः
न वाक् पानिपादौ न चौपस्थ पायू , चिदानंद रूपः शिवोहम शिवोहम . २
न मे द्वेष रागो न मे लोभ मोहो , मदों नैव मे नैव मात्सर्य भावः
न धर्मो न चार्थो न कामो न मोक्षः ,चिदानंद रूपः शिवोहम शिवोहम . ३
न पुण्यं न पापं न सुखं न दुखम , न मंत्रो न तीर्थं न वेदः न यज्ञः
नहं भोजनं नैव भोज्यं न भोक्ता , चिदानंद रूपः शिवोहम शिवोहम . ४
न मे मृत्यु शंका न मे जातिभेदः , पिता नैव मे नैव माता न जन्म
न बन्धुर्न मित्रं गुरुर्नैव शिष्यः , चिदानंद रूपः शिवोहम शिवोहम . ५
अहम् निर्विकल्पो निराकार रूपों , विभु व्याप्य सर्वत्र सर्वेंद्रियानाम
सदा मे समत्वं न मुक्तिर्न बन्धः , चिदानंद रूपः शिवोहम शिवोहम . ६

Hare krishna

परम धर्म

क्रोध कि द्वेतबुद्धि बिनु द्वैत कि बिनु अग्यान।
मायाबस परिछिन्न जड़ जीव कि ईस समान।।

कबहुँ कि दुख सब कर हित ताकें। तेहि कि दरिद्र परस मनि जाकें।।
परद्रोही की होहिं निसंका। कामी पुनि कि रहहिं अकलंका।।
बंस कि रह द्विज अनहित कीन्हें। कर्म कि होहिं स्वरूपहि चीन्हें।।
काहू सुमति कि खल सँग जामी। सुभ गति पाव कि परत्रिय गामी।।
भव कि परहिं परमात्मा बिंदक। सुखी कि होहिं कबहुँ हरिनिंदक।।
राजु कि रहइ नीति बिनु जानें। अघ कि रहहिं हरिचरित बखानें।।
पावन जस कि पुन्य बिनु होई। बिनु अघ अजस कि पावइ कोई।।
लाभु कि किछु हरि भगति समाना। जेहि गावहिं श्रुति संत पुराना।।
हानि कि जग एहि सम किछु भाई। भजिअ न रामहि नर तनु पाई।।
अघ कि पिसुनता सम कछु आना। धर्म कि दया सरिस हरिजाना।।
नर तन सम नहिं कवनिउ देही। जीव चराचर जाचत तेही।।
नरग स्वर्ग अपबर्ग निसेनी। ग्यान बिराग भगति सुभ देनी।।
सो तनु धरि हरि भजहिं न जे नर। होहिं बिषय रत मंद मंद तर।।
काँच किरिच बदलें ते लेही। कर ते डारि परस मनि देहीं।।
नहिं दरिद्र सम दुख जग माहीं। संत मिलन सम सुख जग नाहीं।।
पर उपकार बचन मन काया। संत सहज सुभाउ खगराया।।
संत सहहिं दुख परहित लागी। परदुख हेतु असंत अभागी।।
भूर्ज तरू सम संत कृपाला। परहित निति सह बिपति बिसाला।।
सन इव खल पर बंधन करई। खाल कढ़ाइ बिपति सहि मरई।।
खल बिनु स्वारथ पर अपकारी। अहि मूषक इव सुनु उरगारी।।
पर संपदा बिनासि नसाहीं। जिमि ससि हति हिम उपल बिलाहीं।।
दुष्ट उदय जग आरति हेतू। जथा प्रसिद्ध अधम ग्रह केतू।।
संत उदय संतत सुखकारी। बिस्व सुखद जिमि इंदु तमारी।।
परम धर्म श्रुति बिदित अहिंसा। पर निंदा सम अघ न गरीसा।।
सुनहु तात अब मानस रोगा। जिन्ह ते दुख पावहिं सब लोगा।।
मोह सकल ब्याधिन्ह कर मूला। तिन्ह ते पुनि उपजहिं बहु सूला।।
काम बात कफ लोभ अपारा। क्रोध पित्त नित छाती जारा।।
प्रीति करहिं जौं तीनिउ भाई। उपजइ सन्यपात दुखदाई।।
बिषय मनोरथ दुर्गम नाना। ते सब सूल नाम को जाना।।
ममता दादु कंडु इरषाई। हरष बिषाद गरह बहुताई।।
पर सुख देखि जरनि सोइ छई। कुष्ट दुष्टता मन कुटिलई।।
अहंकार अति दुखद डमरुआ। दंभ कपट मद मान नेहरुआ।।
तृस्ना उदरबृद्धि अति भारी। त्रिबिध ईषना तरुन तिजारी।।
जुग बिधि ज्वर मत्सर अबिबेका। कहँ लागि कहौं कुरोग अनेका।।
दो0-एक ब्याधि बस नर मरहिं ए असाधि बहु ब्याधि।
पीड़हिं संतत जीव कहुँ सो किमि लहै समाधि।।
नेम धर्म आचार तप ग्यान जग्य जप दान।
भेषज पुनि कोटिन्ह नहिं रोग जाहिं हरिजान।।

एहि बिधि सकल जीव जग रोगी। सोक हरष भय प्रीति बियोगी।।
मानक रोग कछुक मैं गाए। हहिं सब कें लखि बिरलेन्ह पाए।।
जाने ते छीजहिं कछु पापी। नास न पावहिं जन परितापी।।
बिषय कुपथ्य पाइ अंकुरे। मुनिहु हृदयँ का नर बापुरे।।
राम कृपाँ नासहि सब रोगा। जौं एहि भाँति बनै संयोगा।।
सदगुर बैद बचन बिस्वासा। संजम यह न बिषय कै आसा।।
रघुपति भगति सजीवन मूरी। अनूपान श्रद्धा मति पूरी।।
एहि बिधि भलेहिं सो रोग नसाहीं। नाहिं त जतन कोटि नहिं जाहीं।।
जानिअ तब मन बिरुज गोसाँई। जब उर बल बिराग अधिकाई।।
सुमति छुधा बाढ़इ नित नई। बिषय आस दुर्बलता गई।।
बिमल ग्यान जल जब सो नहाई। तब रह राम भगति उर छाई।।
सिव अज सुक सनकादिक नारद। जे मुनि ब्रह्म बिचार बिसारद।।
सब कर मत खगनायक एहा। करिअ राम पद पंकज नेहा।।
श्रुति पुरान सब ग्रंथ कहाहीं। रघुपति भगति बिना सुख नाहीं।।
कमठ पीठ जामहिं बरु बारा। बंध्या सुत बरु काहुहि मारा।।
फूलहिं नभ बरु बहुबिधि फूला। जीव न लह सुख हरि प्रतिकूला।।
तृषा जाइ बरु मृगजल पाना। बरु जामहिं सस सीस बिषाना।।
अंधकारु बरु रबिहि नसावै। राम बिमुख न जीव सुख पावै।।
हिम ते अनल प्रगट बरु होई। बिमुख राम सुख पाव न कोई।।
दो0=बारि मथें घृत होइ बरु सिकता ते बरु तेल।
बिनु हरि भजन न भव तरिअ यह सिद्धांत अपेल।।
मसकहि करइ बिंरंचि प्रभु अजहि मसक ते हीन।
अस बिचारि तजि संसय रामहि भजहिं प्रबीन।।
श्लोक- विनिच्श्रितं वदामि ते न अन्यथा वचांसि मे।

हरिं नरा भजन्ति येऽतिदुस्तरं तरन्ति ते।।

कहेउँ नाथ हरि चरित अनूपा। ब्यास समास स्वमति अनुरुपा।।
श्रुति सिद्धांत इहइ उरगारी। राम भजिअ सब काज बिसारी।।

Shiva stuti

These are the prayers for bhagwan shankar...
ā te pitarmarutāṃ sumnametu mā naḥ sūryasya sandṛṣo yuyothāḥ |
abhi no vīro arvati kṣameta pra jāyemahi rudra prajābhiḥ ||
tvādattebhī rudra śantamebhiḥ śataṃ himā aśīya bheṣajebhiḥ |
vyasmad dveṣo vitaraṃ vyaṃho vyamīvāścātayasvā viṣūcīḥ ||
śreṣṭho jātasya rudra śriyāsi tavastamastavasāṃ vajrabāho |
parṣi ṇaḥ pāramaṃhasaḥ svasti viśvā abhītī rapaso yuyodhi ||
mā tvā rudra cukrudhāmā namobhirmā duṣṭutī vṛṣabha māsahūtī |
un no vīrānarpaya bheṣajebhirbhiṣaktamaṃ tvā bhiṣajāṃ śṛṇomi ||
havīmabhirhavate yo havirbhirava stomebhī rudraṃ diṣīya |
ṛdūdaraḥ suhavo mā no asyai babhruḥ suśipro rīradhan manāyai ||
un mā mamanda vṛṣabho marutvān tvakṣīyasā vayasā nādhamānam |
ghṛṇīva chāyāmarapā aśīyā vivāseyaṃ rudrasya sumnam ||
kva sya te rudra mṛḷayākurhasto yo asti bheṣajo jalāṣaḥ |
apabhartā rapaso daivyasyābhī nu mā vṛṣabha cakṣamīthāḥ ||
pra babhrave vṛṣabhāya śvitīce maho mahīṃ suṣṭutimīrayāmi |
namasyā kalmalīkinaṃ namobhirghṛṇīmasi tveṣaṃ rudrasya nāma ||
sthirebhiraṅghaiḥ pururūpa ughro babhruḥ śukrebhiḥ pipiśehiraṇyaiḥ |
īśānādasya bhuvanasya bhūrerna vā u yoṣad rudrādasuryam ||
arhan bibharṣi sāyakāni dhanvārhan niṣkaṃ yajataṃ viśvarūpam |
arhannidaṃ dayase viśvamabhvaṃ na vā ojīyo rudra tvadasti ||
stuhi śrutaṃ ghartasadaṃ yuvānaṃ mṛghaṃ na bhīmamupahatnumughram |
mṛlā jaritre rudra stavāno.anyaṃ te asman ni vapantu senāḥ ||
kumāraścit pitaraṃ vandamānaṃ prati nānāma rudropayantam |
bhūrerdātāraṃ satpatiṃ ghṛṇīṣe stutastvaṃ bheṣajā rāsyasme ||
yā vo bheṣajā marutaḥ śucīni yā śantamā vṛṣaṇo yā mayobhu |
yāni manuravṛṇītā pitā nastā śaṃ ca yoścarudrasya vaśmi ||
pari ṇo hetī rudrasya vṛjyāḥ pari tveṣasya durmatirmahīghāt |
ava sthirā maghavadbhyastanuṣva mīḍhvastokāya tanayāya mṛḷa ||
evā babhro vṛṣabha cekitāna yathā deva na hṛṇīṣe na haṃsi |
havanaśrun no rudreha bodhi bṛhad v. v. s. ||rigveda

1. FATHER of Maruts, let thy bliss approach us: exclude us not from looking on the sunlight.
Gracious to our fleet courser be the Hero may we transplant us, Rudra, in our children.
2 With the most saving medicines which thou givest, Rudra, may I attain a hundred winters.
Far from us banish enmity and hatred, and to all quarters maladies and trouble.
3 Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the mighty.
Transport us over trouble to well-being repel thou from us all assaults of mischief.
4 Let us not anger thee with worship, Rudra, ill praise, Strong God! or mingled invocation.
Do thou with strengthening balms incite our heroes: I hear thee famed as best of all physicians.
5 May I with praise-songs win that Rudra's favour who is adored with gifts and invocations.
Ne’er may the tawny God, fair-checked, and gracious, swifthearing, yield us to this evil purpose.
6 The Strong, begirt by Maruts, hath refreshed me, with most invigorating food, imploring.
As he who finds a shade in fervent sunlight may I, uninjured, win the bliss of Rudra.
7 Where is that gracious hand of thine, O Rudra, the hand that giveth health and bringeth comfort,
Remover of the woe that Gods have sent us? O Strong One, look thou on me with compassion.
8 To him the strong, great, tawny, fair-complexioned, I utter forth a mighty hymn of praises.
We serve the brilliant God with adorations, we glorify, the splendid name of Rudra.
9 With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations:
The strength of Godhead ne’er departs from Rudra, him who is Sovran of this world, the mighty.
10 Worthy, thou carriest thy bow and arrows, worthy, thy manyhued and honoured necklace.
Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra.
11 Praise him the chariot-borne, the young, the famous, fierce, slaying like a dread beast of the forest.
O Rudra, praised, be gracious to the singer. let thy hosts spare us and smite down another.
12 I bend to thee as thou approachest, Rudra, even as a boy before the sire who greets him.
I praise thee Bounteous Giver, Lord of heroes: give medicines to us as thou art lauded.
13 Of your pure medicines, O potent Maruts, those that are wholesomest and health-bestowing,
Those which our father Manu hath selected, I crave from. Rudra for our gain and welfare.
14 May Rudra's missile turn aside and spare us, the great wrath of the impetuous One avoid us.
Turn, Bounteous God, thy strong bow from our princes, and be thou gracious to our seed and offspring.
15 O tawny Bull, thus showing forth thy nature, as neither to be wroth, O God, nor slay us.

Here, Rudra, listen to our invocation. Loud may we speak, with heroes, in assembly.

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.