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.