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.