Vedanta AND Vedastra

The basic difference between Vedastra and Vedanta is the concept of understanding . Vedanta is the reality and feeling as spiritual stage while the Vedastra is the realty and as knowing discipline .
Knowing the almighty in spiritual way and in the discipline way can be understood according to the translation of one vedmantra .
hiraNyagarbhaH samavartatAgre bhUtasya jAtaH patireka AsIt sa dAdhAra pRithivIM dyAmutemAM kasmai devAya haviShA vidhema "God existed in the beginning of creation, the only Lord of the unborn universe. He is the Eternal Bliss whom we should praise and adore." ….vedantaWho is except that almighty , whom we should praise and adore…..vedastra
Again , Om Asato maa sad-gamaya; tamaso maa jyotir-ga-maya; mrtyor-maa amrutam gamaya. Om Shaantih Shaantih Shaantih.
O Lord Lead me from the unreal to the real. Lead me from the darkness to light. Lead me from death to immortality. May there be peace, peace, and perfect peace…VedantaLet us follow the path stated as above…..vedastraAgain , TANME MANAH SHIVASANKALPAMASTU".
"May my mind, O Ishwar ! by your grace, always be engaged in good & positive thoughts !" …….vedanta
Let my mind be engaged to welfare deeds….vedastra

Vedastras- The welfare

There are two birds in the human body , one the soul and second the mind . The soul is untouched and imperishable and is called the almighty . The mind or mann is the doer and controllable cause of every performance . Our vedic sanatan teachings direct the mind to perform the noble activities as shiva .Shiva is also the name of the almighty .
mµulam dharmatarorvivekajaladhe pµuraendumanandadam
vairagyammbujabhaskaram hyaghaghanadhvantapaham tapaham,
mohambhodharapµugapatanavidhau svasambhavam shankaram vande brahmakulam kalankasamanam sriramabhµupapriyam.
I reverence Bhagavan shankara , the shiva, the progeny of Brahman., the very root of the tree
of piety, the beloved, devotee of King srirama, the full moon that brings joy to the ocean
of wisdom, the sun that opens the lotus of dispassion, the wind that disperses the clouds
of ignorance, who dispels the thick darkness of sin and eradicates the threefold agony
and who wipes off obloquy.
This all is the prayer of the mind , the mann , the sixth verse which is root cause of every doing . the vedic prayer says as……

Shiva is defined in the sixth verse as THAT which abides in the heart and carefully guides all persons. By becoming conscious of his/its divine will, we can intuitively perform actions effectively in the outer world .

yajjAgrato dUramudaiti daivaM tadu suptasya tathaivaiti dUraggamaM jyotiShAM jyotirekaM tanme manaH shivasaMkalpamastu The Divine Essence , the mind or the mann that goes away,from the waking, and likewise comes in the sleeping,and that one far-travelling Light of Lights,On-that-auspicious-WILL OF SHIVA , THE WELFARE OF ALL-may my mind dwell.yena karmaNyipaso manIShiNo yajje kRuNvanti vidatheShu dhIrAH yadpUrvaM yakShamantaH prajAnAM tanme manaH shivasaMkalpamastu That by which wise men, skilful in rituals,and steady in assemblies, perform their tasks,that peerless Spirit that lies in all creatures,On-that-auspicious-will-of-Shiva-may my mind dwell.yatprajjAnamuta cheto dhRutishcha yajjyotirantaramRutaM prajAsu yasmAnna Rute kiM chana karma kriyate tanme manaH shivasaMkalpamastu That which is deep knowledge, intellect, memory,that which is the deathless Flame in living beings,without which nothing whatever is done,On-that-auspicious-will-of-Shiva-may my mind dwell.yenedaM bhUtaM bhuvanaM bhaviShyat parigRuhItamamRutena sarvam yena yajastAyate saptahotA tanme manaH shivasaMkalpamastu That immortal Essence by which allthe past and present world is comprehended,by which the ritual spreads with the seven priests,On-that-auspicious-will-of-Shiva-may my mind dwell.The seven hotas--priests, are the chief hota and his six assistants: Prashasta, BrAhmaNachchamsi, Bodha, Neshthi, Agnidhra, ichchvAka. The seven hotas are also considered to be the seven rays of the sun and as the seven breaths in head.yasminnRuchaH sAma yajur;Shi yasmin pratiShThatA rathanAbhAvivArAH yasmishichattAM; sarvamotaM tanme manaH shivasaMkalpamastu That in which the Rik, the SAman, the Yajus are held firm,like spokes in the nave of a chariot-wheel,in which all thoughts of living beings lie interwoven,On-that-auspicious-will-of-Shiva-may my mind dwell.suShArathirashvAniva yanmanuShyAnneniyata&bhIshubhirvAjina iva hRutpratiShThaM yadajiraM javiShThaM tanme manaH shivasaMkalpamastu That which guides men like a good charioteerwho controls fleet-footed horses with the reins,that which abides in the heart, most swift and active,On-that-auspicious-will-of-Shiva-may my mind dwell. Shiva is defined in the sixth verse as THAT which abides in the heart and carefully guides all persons. By becoming conscious of his/its divine will, we can intuitively perform actions effectively in the outer world.

Vedastras-the almighty brahman parmatma

This is the very common question , people ask , who is the Brahman almighty parmatma and how he performs with the creation ? The answer is that With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears
everywhere, He exists in the worlds, enveloping all.
Shining by the functions of all the senses, yet without the senses; unattached, yet
supporting all; devoid of qualities, yet their experiencer,
Without and within (all) beings, the unmoving and also the moving; because of His
subtlety, unknowable; and near and far away is That.
And undivided, yet He exists as if divided in beings; He is to be known as the supporter
of beings; He devours and He generates also.
That, the Light of all lights, is beyond darkness; it is said to be knowledge, the Knowable
and the goal of knowledge, seated in the hearts of all.Also he is experienced as Some by meditation behold the Self in the Self by the Self, others by the Yoga of
knowledge, and others by the Yoga of action.
Others also, not knowing thus, worship, having heard of it from others; they, too, cross
beyond death, regarding what they have heard as the supreme refuge. His performance is divinely and humanly also . Who
can dare afford shelter to an enemy of almighty, a
mother becomes as terrible as death and a father assumes the role of the god of
death, ambrosia turns into venom and a friend becomes as hostile as a hundred enemies,
nay the whole world becomes
hotter than fire to him who is inimical to him. Also know what for he comes, by following which he
becomes able to kill the enemies of the noble people in the earth. The noble is one who thinks the sacred lore, however thoroughly studied, must be gone through over and over again;
a king, however well served, should never be depended upon; and a woman like the
scriptures and the king, even though you may cherish her in your bosom, is never
thoroughly mastered. Also there are three evils most formidable of all.lust, anger and greed. In an
instant they distract the mind of hermits who are the very repositories of wisdom. The
weapons of greed are desire and hypocrisy, of lust naught but woman; while anger.s
weapon is harsh speech: so declare the great sages after deep thoughts as Covered by dense lotus leaves the water could not be easily discerned, even as
the attributeless Brahman is not perceived when veiled by Ignorance. All the fish
that had their abode in the fathomless water of the lake were uniformly happy, even as
the virtuous ever pass their days peacefully.

Meditation/ yoga and vedastras

Attraction creates affection and this is love . When the mind is concentrated to get some target it is devotion . Generally body performs its normal functioning and the balance is maintained . Pranayam or exercise helps body activities and devotion to body function through its mind is Meditation or yoga and devotion to the almighty is bhakti . The best way for yoga or meditation has been described in gita as told by krsn to arjun and assuming the soul as self . He who performs his bounden duty without depending on the fruits of his actions—he is a
Sannyasi and a Yogi, not he who is without fire and without action.
Do thou, O Arjuna, know Yoga to be that which they call renunciation; no one verily
becomes a Yogi who has not renounced thoughts!
Lord Krishna eulogises Karma Yoga here because it is a means or a
stepping stone to the Yoga of meditation. In order to encourage the practice of Karma Yoga it is
stated here that it is Sannyasa.
For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage
who has attained to Yoga, inaction (quiescence) is said to be the means.
When a man is not attached to the sense-objects or to actions, having renounced all
thoughts, then he is said to have attained to Yoga.
Let a man lift himself by his own Self alone; let him not lower himself, for this self alone
is the friend of oneself and this self alone is the enemy of oneself.
The self is the friend of the self for him who has conquered himself by the Self, but to the
unconquered self, this self stands in the position of an enemy like the (external) foe.
The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat,
pleasure and pain, as also in honour and dishonour.
The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who has
conquered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said to
be harmonised (that is, is said to have attained the state of Nirvikalpa Samadhi).
He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the
neutral, the hateful, the relatives, the righteous and the unrighteous, excels.
Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, with
the mind and the body controlled, and free from hope and greed.

In a clean spot, having established a firm seat of his own, neither too high nor too low,
made of a cloth, a skin and kusha grass, one over the other,
There, having made the mind one-pointed, with the actions of the mind and the senses
controlled, let him, seated on the seat, practise Yoga for the purification of the self.

Let him firmly hold his body, head and neck erect and perfectly still, gazing at the tip of
his nose, without looking around.
Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled the mind,
thinking of Me and balanced in mind, let him sit, having Me as his supreme goal.Thus, always keeping the mind balanced, the Yogi, with the mind controlled, attains to
the peace abiding in Me, which culminates in liberation.
Verily Yoga is not possible for him who eats too much, nor for him who does not eat at
all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna!
Yoga becomes the destroyer of pain for him who is always moderate in eating and
recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep
and wakefulness.
When the perfectly controlled mind rests in the Self only, free from longing for the
objects of desire, then it is said: “He is united.”
Without union with the Self neither harmony nor balance nor Samadhi
is possible.
As a lamp placed in a windless spot does not flicker—to such is compared the Yogi of
controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).
This is a beautiful simile which Yogis often quote when they talk of
concentration or one-pointedness of mind.

When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeing
the Self by the Self, he is satisfied in his own Self,
When he (the Yogi) feels that infinite bliss which can be grasped by the (pure) intellect
and which transcends the senses, and, established wherein he never moves from the Reality,
Which, having obtained, he thinks there is no other gain superior to it; wherein
established, he is not moved even by heavy sorrow,—
Let that be known by the name of Yoga, the severance from union with pain. This Yoga
should be practised with determination and with an undesponding mind.
Abandoning without reserve all the desires born of Sankalpa, and completely restraining
the whole group of senses by the mind from all sides,
The mind is so diplomatic that it keeps certain desires for its secret
gratification. So one should completely abandon all desires without reservation.

Little by little let him attain to quietude by the intellect held firmly; having made the
mind establish itself in the Self, let him not think of anything.
From whatever cause the restless, unsteady mind wanders away, from that let him
restrain it and bring it under the control of the Self alone.
Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion is
quieted, who has become Brahman, and who is free from sin.
The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins,
easily enjoys the infinite bliss of contact with Brahman (the Eternal).
With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings
in the Self; he sees the same everywhere.
He who sees Me everywhere and sees everything in Me, he does not become separated
from Me nor do I become separated from him.
The Lord describes here the effect of oneness.
He who, being established in unity, worships Me who dwells in all beings,—that Yogi
abides in Me, whatever may be his mode of living.
He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it

pleasure or pain, he is regarded as the highest Yogi!

Vedastras boundary

The main discipline is to remember the Almighty . Goswamiji fixes the hindu limitations . A load of jewels is of no use without clothes; an enquiry about Brahman (the Absolute)
is of little use without dispassion; abundant enjoyments are of no use to a diseased body;
of little use are Japa (muttering of prayers) and Yoga (exercises of mind-control) without
devotion to Hari . Go on grieving and Pitiable is the Brihmn who is ignorant of the Vedas, and who has
abandoned his own duty and is engrossed in the pleasures of sense; pitiable the king
who has no knowledge of politics and who does not love his people as his own life:
pitiable the Vaish (a member of the trading class) who is niggardly though rich, and
who is not perfect in hospitality nor in devotion to Lord ; pitiable the shdra (a
member of the labouring or artisan class) who is disrespectful towards the nobles,
loquacious and proud of his knowledge and loves to be honoured. Pitiable, again, is the
woman [ above all the varnas ] who deceives her own husband, is crooked and quarrelsome and follows her
own will; pitiable the religious student who breaks his vow and obeys not the orders
of his preceptor
, pitiable is the householder who out of ignorance forsakes the path of duty,
and pitiable the recluse who is attached to the world and lacks discretion and
dispassion
.Pitiable is the anchorite who has given up penance and developed a liking for
luxuries; pitiable the backbiter who is angry without cause and an enemy of his own
parents, preceptor and brothers. Pitiable in everyway is he who harms others, cherishes
his own body and is exceedingly heartless. And pitiable in every respect is he who is
not sincerely devoted to Hari. There are sins , .The sins attaching to the
murder of one.s mother, father or son and to the act of setting fire to a cowpen or a village
of nobles, and those incurred by slaying a woman or child and by administering
poison to a friend or a monarch,and who forsaking the feet of Hari and
Lord shiva worship frightful ghosts and who sell
the Vedas, exploit their piety, are given to backbiting and expose others. sins, who are
deceitful, wicked, quarrelsome and irascible, who revile the Vedas and are hostile to the
world, who are greedy and lecherous and behave as the repacious do, and who
cast their eyes on others. wealth and others. wife. Sin is the fate of those wretches who love not the company of the
virtuous, who have rejected the path leading to God-Realization, who worship not
Hari even though blessed with a human form, and take no delight in the glory of Hari
and Lord shiva, who have abandoned the path of the Vedas and follow the contrary way,
and who are impostors and deceive the world by assuming false appearances..