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 .