Saturday, January 26, 2013

Preserve forests

1. GOD-SERVING men, O Sovran of the Forest, with heavenly meath at sacrifice anoint thee.
Grant wealth to us when thou art standing upright as when reposing on this Mother's bosom.
2 Set up to eastward of the fire enkindled, accepting prayer that wastes not, rich in hero.
Driving far from us poverty and famine, lift thyself up to bring us great good fortune.
3 Lord of the Forest, raise. thyself up on the loftiest spot of earth.
Give splendour, fixt and measured well, to him who brings the sacrifice.
4 Well-robed, enveloped he is come, the youthful: springing to life his glory waxeth greater.
Contemplative in mind and God-adoring, sages of high intelligence upraise him.
5 Sprung up he rises in the days' fair weather, increasing in the men-frequented synod.
With song the wise and skilful consecrate him: his voice the God-adoring singer utters.
6, Ye whom religious men have firmly planted; thou Forest Sovran whom the axe hath fashioned,—
Let those the Stakes divine which here are standing be fain to grant us wealth with store of children.
7 O men who lift the ladles up, these hewn and planted in the ground,
Bringing a blessing to the field, shall bear our precious gift to Gods.
8 Ādityas, Rudras, Vasus, careful leaders, Earth, Heaven, and Prthivi and Air's mid-region,
Accordant Deities shall bless our worship and make our sacrifice's ensign lofty.
9 Like swan's that flee in lengthened line, the Pillars have come to us arrayed in brilliant coIour.
They, lifted up on high, by sages, eastward, go forth as Gods to the God's dwelling-places.
10 Those Stakes upon the earth with rings that deck them seem to the eye like horns of horned creatures;
Or, as upraised by priests in invocation, let them assist us in the rush to battle.
11 Lord of the Wood, rise with a hundred branches. with thousand branches may we rise to greatness,
Tlou whom this hatchct, with an edge well whetted for great felicity, hath brought before us.
añjanti tvāmadhvare devayanto vanaspate madhunā daivyena |
yadūrdhvastiṣṭhā draviṇeha dhattād yad vā kṣayo māturasyā upasthe ||
samiddhasya śrayamāṇaḥ purastād brahma vanvāno ajaraṃ suvīram |
āre asmadamatiṃ bādhamāna ucchrayasva mahate saubhaghāya ||
ucchrayasva vanaspate varṣman pṛthivyā adhi |
sumitī mīyamāno varco dhā yajñavāhase ||
yuvā suvāsāḥ parivīta āghāt sa u śreyān bhavati jāyamānaḥ |
taṃ dhīrāsaḥ kavaya un nayanti svādhyo manasā devayantaḥ ||
jāto jāyate sudinatve ahnāṃ samarya ā vidathe vardhamānaḥ |
punanti dhīrā apaso manīṣā devayā vipra udiyarti vācam ||
yān vo naro devayanto nimimyurvanaspate svadhitirvā tatakṣa |
te devāsaḥ svaravastasthivāṃsaḥ prajāvadasme didhiṣantu ratnam ||
ye vṛkṇāso adhi kṣami nimitāso yatasrucaḥ |
te no vyantu vāryaṃ devatrā kṣetrasādhasaḥ ||
ādityā rudrā vasavaḥ sunīthā dyāvākṣāmā pṛthivī antarikṣam |
sajoṣaso yajñamavantu devā ūrdhvaṃ kṛṇvantvadhvarasya ketum ||
haṃsā iva śreṇiśo yatānāḥ śukrā vasānāḥ svaravo naāghuḥ |
unnīyamānāḥ kavibhiḥ purastād devā devānāmapi yanti pāthaḥ ||
śṛṅghāṇīvecchṛṅghiṇāṃ saṃ dadṛśre caṣālavantaḥ svaravaḥ pṛthivyām |
vāghadbhirvā vihave śroṣamāṇā asmānavantu pṛtanājyeṣu ||
vanaspate śatavalśo vi roha sahasravalśā vi vayaṃ ruhema |
yaṃ tvāmayaṃ svadhitistejamānaḥ praṇināya mahate saubhaghāya ||

Wednesday, January 23, 2013

Vedic Thought

1. OF this benignant Priest, with eld grey-coloured, the brother midmost of the three is lightning.
The third is he whose back with oil is sprinkled. Here I behold the Chief with seven male children.
2 Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it.
Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.
3 The seven who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward.
Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.
4 Who hath beheld him as he sprang to being, seen how the boneless One supports the bony?
Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it?
5 Unripe in mind, in spirit undiscerning, I ask of these the Gods’ established places;
For up above the yearling Calf the sages, to form a web, their own seven threads have woven.
6 I ask, unknowing, those who know, the sages, as one all ignorant for sake of knowledge,
What was that ONE who in the Unborn's image hath stablished and fixed firm these worlds' six regions.
7 Let him who knoweth presently declare it, this lovely Bird's securely founded station.
Forth from his head the Cows draw milk, and, wearing his vesture, with their foot have drunk the water.
8 The Mother gave the Sire his share of Order: with thought, at first, she wedded him in spirit.
She, the coy Dame, was filled with dew prolific: with adoration men approached to praise her.
9 Yoked was the Mother to the boon Cow's car-pole: in the dank rows of cloud the Infant rested.
Then the Calf lowed, and looked upon the Mother, the Cow who wears all shapes in three directions.
10 Bearing three Mothers and three Fathers, single he stood erect: they never make him weary.
There on the pitch of heaven they speak together in speech all-knowing but not all-impelling.
11 Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during Order.
Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.
12 They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy in watery store.
These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car.
13 Upon this five-spoked wheel revolving ever all living creatures rest and are dependent.
Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken.
14 The wheel revolves, unwasting, with its felly: ten draw it, yoked to the far-stretching car-pole.
The Sun's eye moves encompassed by the region: on him dependent rest all living creatures.
15 Of the co-born they call the seventh single-born; the six twin pairs are called Ṛṣis, Children of Gods.
Their good gifts sought of men are ranged in order due, and various in their form move for the Lord who guides.
16 They told me these were males, though truly females: he who hath eyes sees this, the blind discerns not.
The son who is a sage hath comprehended: who knows this rightly is his father's father.
17 Beneath the upper realm, above this lower, bearing her calf at foot the Cow hath risen.
Witherward, to what place hath she departed? Where calves she? Not amid this herd of cattle.
18 Who, that the father of this Calf discerneth beneath the upper realm, above the lower,
Showing himself a sage, may here declare it? Whence hath the Godlike spirit had its rising?
19 Those that come hitherward they call departing, those that depart they call directed hither.
And what so ye have made, Indra and Soma, steeds bear as ’twere yoked to the region's car-pole.
20 Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge.
One of the twain eats the sweet Fig-tree's fruitage; the other eating not regardeth only.
21 Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods,
There is the Universe's mighty Keeper, who, wise, hath entered into me the simple.
22 The, tree whereon the fine Birds eat the sweetness, where they all rest and procreate their offspring,—
Upon its top they say the fig is luscious: none gaineth it who knoweth not the Father.
23 How on the Gāyatrī the Gāyatrī was based, how from the Triṣṭup they fashioned the Triṣṭup forth,
How on the Jagatī was based the Jagatī,—they who know this have won themselves immortal life.
24 With Gāyatrī he measures out the praise-song, Sāma with praise-song, triplet with the Triṣṭup.
The triplet with the two or four-foot measure, and with the syllable they form seven metres.
25 With Jagatī the flood in heaven he stablished, and saw the Sun in the Rathantara Sāman.
Gāyatrī hath, they say, three brands for kindling: hence it excels in majesty and vigour.
26 I invocate the milch-cow good for milking so that the milker, deft of hand, may drain her.
May Savitar give goodliest stimulation. The caldron is made hot; I will proclaim it.
27 She, lady of all treasure, is come hither yearning in spirit for her calf and lowing.
May this cow yield her milk for both the Aśvins, and may she prosper to our high advantage.
28 The cow hath lowed after her blinking youngling; she licks his forehead, as she lows, to form it.
His mouth she fondly calls to her warm udder, and suckles him with milk while gently lowing.
29 He also snorts, by whom encompassed round the Cow laws as she clings unto the shedder of the rain.
She with her shrilling cries hath humbled mortal man, and, turned to lightning, hath stripped off her covering robe.
30 That which hath breath and speed and life and motion lies firmly stablished in the midst of houses.
Living, by offerings to the Dead he moveth Immortal One, the brother of the mortal.
31 I saw the Herdsman, him who never stumbles, approaching by his pathways and departing.
He, clothed with gathered and diffusive splendour, within the worlds continually travels.
32 He who hath made him cloth not comprehend him: from him who saw him surely is he hidden.
He, yet enveloped in his Mother's bosom, source of much life, hath sunk into destruction.
33 Dyaus is my Father, my begetter: kinship is here. This great earth is my kin and Mother.
Between the wide-spread world-halves is the birth-place: the Father laid the Daughter's germ within it.
34 I ask thee of the earth's extremest limit, where is the centre of the world, I ask thee.
I ask thee of the Stallion's seed prolific, I ask of highest heaven where Speech abideth.
35 This altar is the earth's extremest limit; this sacrifice of ours is the world's centre.
The Stallion's seed prolific is the Soma; this Brahman highest heaven where Speech abideth.
36 Seven germs unripened yet are heaven's prolific seed: their functions they maintain by Viṣṇu's ordinance.
Endued with wisdom through intelligence and thought, they compass us about present on every side.
37 What thing I truly am I know not clearly: mysterious, fettered in my mind I wander.
When the first-born of holy Law approached me, then of this speech I first obtain a portion.
38 Back, forward goes he, grasped by strength inherent, the Immortal born the brother of the mortal
Ceaseless they move in opposite directions: men mark the one, and fail to mark the other.
39 Upon what syllable of holy praise-song, as twere their highest heaven, the Gods repose them,—
Who knows not this, what will he do with praise-song? But they who know it well sit here assembled.
40 Fortunate mayst thou be with goodly pasture, and may we also be exceeding wealthy.
Feed on the grass, O Cow, at every season, and coming hitherward drink limpid water.
41 Forming the water-floods, the buffalo hath lowed, one-footed or two-footed or four-footed, she,
Who hath become eight-footed or hath got nine feet, the thousand-syllabled in the sublimest heaven.
42 From her descend in streams the seas of water; thereby the world's four regions have their being,
Thence flows the imperishable flood and thence the universe hath life.
43 I saw from far away the smoke of fuel with spires that rose on high o’er that beneath it.
The Mighty Men have dressed the spotted bullock. These were the customs in the days aforetime,
44 Three with long tresses show in ordered season. One of them sheareth when the year is ended.
One with his powers the universe regardeth: Of one, the sweep is seen, but his figure.
45 Speech hath been measured out in four divisions, the Brahmans who have understanding know them.
Three kept in close concealment cause no motion; of speech, men speak only the fourth division.
46 They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutmān.
To what is One, sages give many a title they call it Agni, Yama, Mātariśvan.
47 Dark the descent: the birds are golden-coloured; up to the heaven they fly robed in the waters.
Again descend they from the seat of Order, and all the earth is moistened with their fatness.
48 Twelve are the fellies, and the wheel is single; three are the naves. What man hath understood it?
Therein are set together spokes three hundred and sixty, which in nowise can be loosened.
49 That breast of thine exhaustless, spring of pleasure, wherewith thou feedest all things that are choicest,
Wealth-giver, treasure. finder, free bestower,—bring that, Sarasvatī, that we may drain it.
50 By means of sacrifice the Gods accomplished their sacrifice: these were the earliest ordinances.
These Mighty Ones attained the height of heaven, there where the Sādhyas, Gods of old, are dwelling.
51 Uniform, with the passing days, this water mounts and fails again.
The tempest-clouds give life to earth, and fires re-animate the heaven.
52 The Bird Celestial, vast with noble pinion, the lovely germ of plants, the germ of waters,
Him who delighteth us with rain in season, Sarasvān I invoke that he may help us.
asya vāmasya palitasya hotustasya bhrātā madhyamo astyaśnaḥ |
tṛtīyo bhrātā ghṛtapṛṣṭho asyātrāpaśyaṃ viśpatiṃ saptaputram ||
sapta yuñjanti rathamekacakrameko aśvo vahati saptanāmā |
trinābhi cakramajaramanarvaṃ yatremā viśvā bhuvanādhitasthuḥ ||
imaṃ rathamadhi ye sapta tasthuḥ saptacakraṃ sapta vahantyaśvāḥ |
sapta svasāro abhi saṃ navante yatra ghavāṃ nihitā sapta nāma ||
ko dadarśa prathamaṃ jāyamānamasthanvantaṃ yadanasthā bibharti |
bhūmyā asurasṛghātmā kva svit ko vidvāṃsamupa ghāt praṣṭumetat ||
pākaḥ pṛchāmi manasāvijānan devānāmenā nihitā padāni |
vatse baṣkaye.adhi sapta tantūn vi tatnire kavaya otavāu ||
acikitvāñcikituṣaścidatra kavīn pṛchāmi vidmane na vidvān |
vi yastastambha ṣaḷ imā rajāṃsyajasya rūpe kimapi svidekam ||
iha bravītu ya īmaṅgha vedāsya vāmasya nihitaṃ padaṃ veḥ |
śīrṣṇaḥ kṣīraṃ duhrate ghāvo asya vavriṃ vasānā udakaṃ padāpuḥ ||
mātā pitaraṃ ṛta ā babhāja dhītyaghre manasā saṃ hi jaghme |
sā bībhatsurgharbharasā nividdhā namasvanta idupavākamīyuḥ ||
yuktā mātāsīd dhuri dakṣiṇāyā atiṣṭhad gharbho vṛjanīṣvantaḥ |
amīmed vatso anu ghāmapaśyad viśvarūpyaṃ triṣu yojaneṣu ||
tisro mātṝstrīn pitṝn bibhradeka ūrdhvastasthau nemava ghlāpayanti |
mantrayante divo amuṣya pṛṣṭhe viśvavidaṃ vācamaviśvaminvām ||
dvādaśāraṃ nahi tajjarāya varvarti cakraṃ pari dyāṃ ṛtasya |
ā putrā aghne mithunāso atra sapta śatāni viṃśatiśca tasthuḥ ||
pañcapādaṃ pitaraṃ dvādaśākṛtiṃ diva āhuḥ pare ardhe purīṣiṇam |
atheme anya upare vicakṣaṇaṃ saptacakre ṣaḷara āhurarpitam ||
pañcāre cakre parivartamāne tasminnā tasthurbhuvanāni viśvā |
tasya nākṣastapyate bhūribhāraḥ sanādeva na śīryate sanābhiḥ ||
sanemi cakramajaraṃ vi vāvṛta uttānāyāṃ daśa yuktā vahanti |
sūryasya cakṣū rajasaityāvṛtaṃ tasminnārpitā bhuvanāni viśvā ||
sākaṃjānāṃ saptathamahurekajaṃ ṣaḷ id yamā ṛṣayo devajā iti |
teṣāmiṣṭāni vihitāni dhāmaśa sthātre rejante vikṛtāni rūpaśaḥ ||
striyaḥ satīstānu me puṃsa āhuḥ paśyadakṣaṇvān navi cetadandhaḥ |
kaviryaḥ putraḥ sa īmā ciketa yastā vijānāt sa pituṣ pitāsat ||
avaḥ pareṇa para enāvareṇa padā vatsaṃ bibhratī ghaurudasthāt |
sā kadrīcī kaṃ svidardhaṃ parāghāt kva svit sūte nahi yūthe antaḥ ||
avaḥ pareṇa pitaraṃ yo asyānuveda para enāvareṇa |
kavīyamānaḥ ka iha pra vocad devaṃ manaḥ kuto adhi prājātam ||
ye arvāñcastānu parāca āhurye parāñcastānu arvāca āhuḥ |
indraśca yā cakrathuḥ soma tāni dhurā na yuktā rajaso vahanti ||
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 ||
yad ghāyatre adhi ghāyatramāhitaṃ traiṣṭubhād vā traiṣṭubhaṃ niratakṣata |
yad vā jaghajjaghatyāhitaṃ padaṃ ya it tad viduste amṛtatvamānaśuḥ ||
ghāyatreṇa prati mimīte arkamarkeṇa sāma traiṣṭubhena vākam |
vākena vākaṃ dvipadā catuṣpadākṣareṇa mimate sapta vāṇīḥ ||
jaghatā sindhuṃ divyasthabhāyad rathantare sūryaṃ paryapaśyat |
ghāyatrasya samidhastisra āhustato mahnā pra ririce mahitvā ||
upa hvaye sudughāṃ dhenumetāṃ suhasto ghodhughuta dohadenām |
śreṣṭhaṃ savaṃ savitā sāviṣan no.abhīddho gharmastadu ṣu pra vocam ||
hiṅkṛṇvatī vasupatnī vasūnāṃ vatsamichantī manasābhyāghāt |
duhāmaśvibhyāṃ payo aghnyeyaṃ sa vardhatāṃ mahate saubhaghāya ||
ghauramīmedanu vatsaṃ miṣantaṃ mūrdhānaṃ hiṃṃ akṛṇon mātavā u |
sṛkvāṇaṃ gharmamabhi vāvaśānā mimāti māyuṃ payate payobhiḥ ||
ayaṃ sa śiṅkte yena ghaurabhīvṛtā mimāti māyuṃ dhvasanāvadhi śritā |
sā cittibhirni hi cakāra martyaṃ vidyud bhavantī prati vavrimauhata ||
anacchaye turaghātu jīvamejad dhruvaṃ madhya ā pastyānām |
jīvo mṛtasya carati svadhābhiramartyo martyenā sayoniḥ ||
apaśyaṃ ghopāmanipadyamānamā ca parā ca pathibhiścarantam |
sa sadhrīcīḥ sa viśūcīrvasāna ā varīvarti bhuvaneṣvantaḥ ||
ya īṃ cakāra na so asya veda ya īṃ dadarśa hirughin nutasmāt |
sa māturyonā parivīto antarbahuprajā nirṛtimā viveśa ||
dyaurme pitā janitā nābhiratra bandhurme mātā pṛthivīmahīyam |
uttānayoścamvoryonirantaratrā pitā duhiturgharbhamādhāt ||
pṛchāmi tvā paramantaṃ pṛthivyāḥ pṛchāmi yatra bhuvanasyanābhiḥ |
pṛchāmi tvā vṛṣṇo aśvasya retaḥ pṛchāmi vācaḥ paramaṃ vyoma ||
iyaṃ vediḥ paro antaḥ pṛthivyā ayaṃ yajño bhuvanasya nābhiḥ |
ayaṃ somo vṛṣṇo aśvasya reto brahmāyaṃ vācaḥparamaṃ vyoma ||
saptārdhagharbhā bhuvanasya reto viṣṇostiṣṭhanti pradiśāvidharmaṇi |
te dhītibhirmanasā te vipaścitaḥ paribhuvaḥ pari bhavanti viśvataḥ ||
an vi jānāmi yadivedamasmi niṇyaḥ saṃnaddho manasā carāmi |
yadā māghan prathamajā ṛtasyādid va[co aśnuve bhāghamasyāḥ ||
apāṃ prāṃ eti svadhayā ghṛbhīto.amartyo martyenā sayoniḥ |
tā śaśvantā viṣūcīnā viyantā nyanyaṃ cikyurna nicikyuranyam ||
ṛco akṣare parame vyoman yasmin devā adhi viśve niṣeduḥ |
yastan na veda kiṃ ṛcā kariṣyati ya it tad vidusta ime samāsate ||
sūyavasād bhaghavatī hi bhūyā atho vayaṃ bhaghavantaḥ syāma |
addhi tṛṇamaghnye viśvadānīṃ piba śuddhamudakamācarantī ||
ghaurīrmimāya salilāni takṣatyekapadī dvipadī sā catuṣpadī |
aṣṭāpadī navapadī babhūvuṣī sahasrākṣarā parame vyoman ||
tasyāḥ samudrā adhi vi kṣaranti tena jīvanti pradiśaścatasraḥ |
tataḥ kṣaratyakṣaraṃ tad viśvamupa jīvati ||
śakamayaṃ dhūmamārādapaśyaṃ viṣūvatā para enāvareṇa |
ukṣāṇaṃ pṛśnimapacanta vīrāstāni dharmāṇi prathamānyāsan ||
trayaḥ keśina ṛtuthā vi cakṣate saṃvatsare vapata eka eṣām |
viśvameko abhi caṣṭe śacībhirdhrājirekasya dadṛśena rūpam ||
catvāri vāk parimitā padāni tāni vidurbrāhmaṇā ye manīṣiṇaḥ |
ghuhā trīṇi nihitā neṅghayanti turīyaṃ vāco manuṣyā vadanti ||
indraṃ mitraṃ varuṇamaghnimāhuratho divyaḥ sa suparṇo gharutmān |
ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ ||
kṛṣṇaṃ niyānaṃ harayaḥ suparṇā apo vasānā divamut patanti |
ta āvavṛtran sadanād ṛtasyādid ghṛtena pṛthivī vyudyate ||
dvādaśa pradhayaścakramekaṃ trīṇi nabhyāni ka u tacciketa |
tasmin sākaṃ triśatā na śaṅkavo.arpitāḥ ṣaṣṭirna calācalāsaḥ ||
yaste stanaḥ śaśayo yo mayobhūryena viśvā puṣyasi vāryāṇi |
yo ratnadhā vasuvid yaḥ sudatraḥ sarasvati tamiha dhātave kaḥ ||
yajñena yajñamayajanta devāstani dharmāṇi prathamānyāsan |
te ha nākaṃ mahimānaḥ sacanta yatra pūrve sādhyāḥ santi devāḥ ||
samānametadudakamuccaityava cāhabhiḥ |
bhūmiṃ parjanyā jinvanti divaṃ jinvantyaghnayaḥ ||
divyaṃ suparṇaṃ vāyasaṃ bṛhantamapāṃ gharbhaṃ darśatamoṣadhīnām |
abhīpato vṛṣṭibhistarpayantaṃ sarasvantamavase johavīmi ||

Thursday, January 17, 2013


1. I WILL declare the mighty deeds of Viṣṇu, of him who measured out the earthly regions,
Who propped the highest place of congregation, thrice setting down his footstep, widely striding.
2 For this his mighty deed is Viṣṇu lauded, like some wild beast, dread, prowling, mountain-roaming;
He within whose three wide-extended paces all living creatures have their habitation.
3 Let the hymn lift itself as strength to Viṣṇu, the Bull far-striding, dwelling on the mountains,
Him who alone with triple step hath measured this common dwelling-place, long, far extended.
4 Him whose three places that are filled with sweetness, imperishable, joy as it may list them,
Who verily alone upholds the threefold, the earth, the heaven, and all living creatures.
5 May I attain to that his well-loved mansion where men devoted to the Gods are happy.
For there springs, close akin to the Wide-Strider, the well of meath in Viṣṇu's highest footstep.
6 Fain would we go unto your dwelling-places where there are many-horned and nimble oxen,
For mightily, there, shineth down upon us the widely-striding Bull's sublimest mansion.
7. To the great Hero, him who sets his mind thereon, and Viṣṇu, praise aloud in song your draught of juice,
Gods ne’er beguiled, who borne as ’twere by noble steed, have stood upon the lofty ridges of the hills.
8. Your Soma-drinker keeps afar your furious rush, Indra and Viṣṇu, when ye come with all your might.
That which hath been directed well at mortal man, bow-armed Kṛśānu's arrow, ye turn far aside.
9. These offerings increase his mighty manly strength: he brings both Parents down to share the genial flow.
He lowers, though a son, the Father's highest name; the third is that which is high in the light of heaven.
10 We laud this manly power of him the Mighty One, preserver, inoffensive, bounteous and benign;
His who strode, widely pacing, with three steppings forth over the realms of earth for freedom and for life.
11 A mortal man, when he beholds two steps of him who looks upon the light, is restless with amaze.
But his third step doth no one venture to approach, no, nor the feathered birds of air who fly with wings.
12 He, like a rounded wheel, hath in swift motion set his ninety racing steeds together with the four.
Developed, vast in form, with those who sing forth praise, a youth, no more a child, he cometh to our call.
13. FAR-SHINING, widely famed, going thy wonted way, fed with the oil, be helpful. Mitra-like, to us.
So, Viṣṇu, e’en the wise must swell thy song of praise, and he who hath oblations pay thee solemn rites.
14 He who brings gifts to him the Ancient and the Last, to Viṣṇu who ordains, together with his Spouse,
Who tells the lofty birth of him the Lofty One, shall verily surpass in glory e’en his peer.
15 Him have ye satisfied, singers, as well as ye know, primeval germ of Order even from his birth.
Ye, knowing e’en his name, have told it forth: may we, Viṣṇu, enjoy the grace of thee the Mighty One.
16 The Sovran Varuṇa and both the Aśvins wait on this the will of him who guides the Marut host.
Viṣṇu hath power supreme and might that finds the day, and with his Friend unbars the stable of the kine.
17 Even he the Heavenly One who came for fellowship, Viṣṇu to Indra, godly to the godlier,
Who Maker, throned in three worlds, helps the Āryan man, and gives the worshipper his share of Holy Law.
viṣṇornu kaṃ vīryāṇi pra vocaṃ yaḥ pārthivāni vimamerajāṃsi |
yo askabhāyaduttaraṃ sadhasthaṃ vicakramāṇastredhorughāyaḥ ||
pra tad viṣṇu stavate vīryeṇa mṛgho na bhīmaḥ kucaro ghiriṣṭhāḥ |
yasyoruṣu triṣu vikramaṇeṣvadhikṣiyanti bhuvanāni viśvā ||
pra viṣṇave śūṣametu manma ghirikṣita urughāyāya vṛṣṇe |
ya idaṃ dīrghaṃ prayataṃ sadhasthameko vimame tribhirit padebhiḥ ||
yasya trī pūrṇā madhunā padānyakṣīyamāṇā svadhayāmadanti |
ya u tridhātu pṛtivīmuta dyāmeko dādhāra bhuvanāni viśvā ||
tadasya priyamabhi pātho aśyāṃ naro yatra devayavo madanti |
urukramasya sa hi bandhuritthā viṣṇoḥ pade parame madhva utsaḥ ||
tā vaṃ vāstūnyuśmasi ghamadhyai yatra ghāvo bhūriśṛṅghāayāsaḥ |
atrāha tadurughāyasya vṛṣṇaḥ paramaṃ padamava bhāti bhūri ||
pra vaḥ pāntamandhaso dhiyāyate mahe śūrāya viṣṇave cārcata |
yā sānuni parvatānāmadābhyā mahastasthaturarvateva sādhunā ||
tveṣamitthā samaraṇaṃ śimīvatorindrāviṣṇū sutapā vāmuruṣyati |
yā martyāya pratidhīyamānamit kṛśānorasturasanāmuruṣyathaḥ ||
tā īṃ vardhanti mahyasya pauṃsyaṃ ni mātarā nayati retase bhuje |
dadhāti putro.avaraṃ paraṃ piturnāma tṛtīyamadhi rocane divaḥ ||
tat-tadidasya pauṃsyaṃ ghṛṇīmasīnasya traturavṛkasya mīḷhuṣaḥ |
yaḥ pārthivāni tribhirid vighāmabhiruru kramiṣṭorughāyāya jīvase ||
dve idasya kramaṇe svardṛśo.abhikhyāya martyo bhuraṇyati |
tṛtīyamasya nakirā dadharṣati vayaścana patayantaḥ patatriṇaḥ ||
caturbhiḥ sākaṃ navatiṃ ca nāmabhiścakraṃ na vṛttaṃ vyatīnravīvipat |
bṛhaccharīro vimimāna ṛkvabhiryuvākumāraḥ pratyetyāhavam ||
bhavā mitro na śevyo ghṛtāsutirvibhūtadyumna evayā u saprathāḥ |
adhā te viṣṇo viduṣā cidardhya stomo yajñaścarādhyo haviṣmatā ||
yaḥ pūrvyāya vedhase navīyase sumajjānaye viṣṇave dadāśati |
yo jātamasya mahato mahi bravat sedu śravobhiryujyaṃ cidabhyasat ||
tamu stotāraḥ pūrvyaṃ yathā vida ṛtasya gharbhaṃ januṣāpipartana |
āsya jānanto nāma cid vivaktana mahaste viṣṇo sumatiṃ bhajāmahe ||
tamasya rājā varuṇastamaśvinā kratuṃ sacanta mārutasya vedhasaḥ |
dādhāra dakṣamuttamamaharvidaṃ vrajaṃ ca viṣṇuḥ sakhivānaporṇute ||
ā yo vivāya sacathāya daivya indrāya viṣṇuḥ sukṛte sukṛttaraḥ |
vedhā ajinvat triṣadhastha āryaṃ ṛtasya bhāghe yajamānamābhajat ||154,155,156/1 rig

Thursday, January 10, 2013

Vishnu- the care taker

paro mātrayā tanvṛ vṛdhāna na te mahitvam anv aśnuvanti |
ubhe te vidma rajasī pṛthivyā viṣṇo deva tvam paramasya vitse ||
na te viṣṇo jāyamāno na jāto deva mahimnaḥ param antam āpa |
ud astabhnā nākam ṛṣvam bṛhantaṃ dādhartha prācīṃ kakubham pṛthivyāḥ ||
irāvatī dhenumatī hi bhūtaṃ sūyavasinī manuṣe daśasyā |
vy astabhnā rodasī viṣṇav ete dādhartha pṛthivīm abhito mayūkhaiḥ ||
uruṃ yajñāya cakrathur ulokaṃ janayantā sūryam uṣāsam aghnim |
dāsasya cid vṛṣaśiprasya māyā jaghnathur narā pṛtanājyeṣu ||
indrāviṣṇū dṛṃhitāḥ śambarasya nava puro navatiṃ ca śnathiṣṭam |
śataṃ varcinaḥ sahasraṃ ca sākaṃ hatho apraty asurasya vīrān ||
iyam manīṣā bṛhatī bṛhantorukramā tavasā vardhayantī |
rare vāṃ stomaṃ vidatheṣu viṣṇo pinvatam iṣo vṛjaneṣv indra ||
vaṣaṭ te viṣṇav āsa ā kṛṇomi tan me juṣasva śipiviṣṭa havyam |
vardhantu tvā suṣṭutayo ghiro me yūyam pāta svastibhiḥ sadā naḥ ||
ū 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 || 99,100/7mndlm rig
1. MEN come not nigh thy majesty who growest beyond all bound and measure with thy body.
Both thy two regions of the earth, O Viṣṇu, we know: thou God, knowest the highest also.
2 None who is born or being born, God Viṣṇu, hath reached the utmost limit of thy grandeur.
The vast high vault of heaven hast thou supported, and fixed earth's eastern pinnacle securely.
3 Rich in sweet food be ye, and rich in milch-kine, with fertile pastures, fain to do men service.
Both these worlds, Viṣṇu, hast thou stayed asunder, and firmly fixed the earth with pegs around it.
4 Ye have made spacious room for sacrificing by generating Sūrya, Dawn, and Agni.
O Heroes, ye have conquered in your battles even the bull-jawed Dāsa's wiles and magic.
5 Ye have destroyed, thou, Indra, and thou Viṣṇu, Śambara's nine-and-ninety fenced castles.
Ye Twain smote down a hundred times a thousand resistless heroes of the royal Varcin.
6 This is the lofty hymn of praise, exalting the Lords of Mighty Stride, the strong and lofty.
I laud you in the solemn synods, Viṣṇu: pour ye food on us in our camps, O Indra.
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.
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.

Rudra-the lord

1. To the strong Rudra bring we these our songs of praise, to him the Lord of Heroes with the braided hair,
That it be well with all our cattle and our men, that in this village all be healthy and well-fed.
2 Be gracious unto us, O Rudra, bring us joy: thee, Lord of Heroes, thee with reverence will we serve.
Whatever health and strength our father Manu won by sacrifice may we, under thy guidance, gain.
3 By worship of the Gods may we, O Bounteous One, O Rudra, gain thy grace, Ruler of valiant men.
Come to our families, bringing them bliss: may we, whose heroes are uninjured, bring thee sacred gifts,
4 Hither we call for aid the wise, the wanderer, impetuous Rudra, perfecter of sacrifice.
May he repel from us the anger of the Gods: verily we desire his favourable grace.
5 Him with the braided hair we call with reverence down, the wild-boar of the sky, the red, the dazzling shape.
May he, his hand filled full of sovran medicines, grant us protection, shelter, and a home secure.
6 To him the Maruts’ Father is this hymn addressed, to strengthen Rudra's might, a song more sweet than sweet.
Grant us, Immortal One, the food which mortals eat: be gracious unto me, my seed, my progeny.
7 O Rudra, harm not either great or small of us, harm not the growing boy, harm not the full-grown man.
Slay not a sire among us, slay no mother here, and to our own dear bodies, Rudra, do not harm.
8 Harm us not, Rudra, in our seed and progeny, harm us not in the living, nor in cows or steeds,
Slay not our heroes in the fury of thy wrath. Bringing oblations evermore we call to thee.
9 Even as a herdsman I have brought thee hymns of praise: O Father of the Maruts, give us happiness,
Blessed is thy most favouring benevolence, so, verily, do we desire thy saving help.
10 Far be thy dart that killeth men or cattle: thy bliss be with us, O thou Lord of Heroes.
Be gracious unto us, O God, and bless us, and then vouchsafe us doubly-strong protection.
11 We, seeking help, have spoken and adored him: may Rudra, girt by Maruts, hear our calling.
This prayer of ours may Varuṇa grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

imā rudrāya tavase kapardine kṣayadvīrāya pra bharāmahe matīḥ |
yathā śamasad dvipade catuṣpade viśvaṃ puṣṭaṃghrāme asminnanāturam ||
mṛḷā no rudrota no mayas kṛdhi kṣayadvīrāya namasā vidhemate |
yacchaṃ ca yośca manurāyeje pitā tadaśyāma tavarudra praṇītiṣu ||
aśyāma te sumatiṃ devayajyayā kṣayadvīrasya tava rudra mīḍhvaḥ |
sumnāyannid viśo asmākamā carāriṣṭavīrā juhavāma te haviḥ ||
tveṣaṃ vayaṃ rudraṃ yajñasādhaṃ vaṅkuṃ kavimavase nihvayāmahe |
āre asmad daivyaṃ heḷo asyatu sumatimid vayamasyā vṛṇīmahe ||
divo varāhamaruṣaṃ kapardinaṃ tveṣaṃ rūpaṃ namasā nihvayāmahe |
haste bibhrad bheṣajā vāryāṇi śarma varma chardirasmabhyaṃ yaṃsat ||
idaṃ pitre marutāmucyate vacaḥ svādoḥ svādīyo rudrāya vardhanam |
rāsvā ca no amṛta martabhojanaṃ tmane tokāya tanayāya mṛḷa ||
mā no mahāntamuta mā no arbhakaṃ mā na ukṣantamuta māna ukṣitam |
mā no vadhīḥ pitaraṃ mota mātaraṃ mā naḥ priyāstanvo rudra rīriṣaḥ ||
mā nastoke tanaye mā na āyau mā no ghoṣu mā no aśveṣurīriṣaḥ |
vīrān mā no rudra bhāmito vadhīrhaviṣmantaḥsadamit tvā havāmahe ||
upa te stomān paśupā ivākaraṃ rāsvā pitarmarutāṃ sumnamasme |
bhadrā hi te sumatirmṛḷayattamāthā vayamava itte vṛṇīmahe ||
āre te ghoghnamuta pūruṣaghnaṃ kṣayadvīra sumnamasme teastu |
mṛḷā ca no adhi ca brūhi devādhā ca naḥ śarma yachadvibarhāḥ ||
avocāma namo asmā avasyavaḥ śṛṇotu no havaṃ rudro marutvān |
tan no ... || 114/1 mndlm rig

Tuesday, January 1, 2013


Answers by swamiji sri ramswarup
Query: swamiji sadar pranam is there any vedamantra in 3 vedas , excluding atharveda , for moksha , the liberation of the soul ?
Ans. My blessings to you. The aim of all four Vedas is to attain salvation. While learning and following three education of the Vedas i.e., Gyan kand (study of all universal matters, science from Rigved), Karam Kand (form of pious deeds from Yajurved) and Upasana kand (knowledge of eternal worship of God like Yajyen/havan from Ved mantras, name jaap of God and hard practice of Ashtang Yoga philosophy).
Atharvaveda also give the knowledge of medical science, herbs, medicines and also about God/salvation. So, if a person/aspirant desires to attain salvation, he as per preach of the God in Vedas will have to listen and obey/follow preach of all four Vedas. Therefore, Vedas tell to get progress in both paths simultaneously i.e., worldly pious deeds i.e., discharging of moral duties and spiritualism.
K D Gupta: Pranam. Veda says of Vishnu the God having three footsteps for the brahmand, but no illustration is there. Srimadbhagwat has the details. Gita is referred in Bhagwat as in bhakti ears. So it is neither seed nor fruit. I mean Vedas and bhagwat, which is first? But certainly Gita can be classified as trunk which is always is truth. Why some of persons do not rely on Gita?
Swami Ramswarup: My blessings to you. In Rigveda mantra 1/22/18, it is stated
VISHNNUHU TRINNI PADANI VICHAKRAME i.e., (VISHNNU) God who is omnipresent (TRINNI) three (PADANI) matters or behaviour i.e., three types of matters or behaviour - first, which are known, second -- to be known and third -- which are achievable. (VICHAKRAME) holds.

Idea is that God creates the universe and in the universe, He creates several matters for the benefit of human-beings. Human-beings must know the matters and get the same for beneficial use. I mean to say that there may not be such three footsteps of Almighty God. There are unlimited names of God based on His divine unlimited qualities as is also stated in Rigveda mantra 1/164/46.

In the above Rigveda mantra, His name is quoted
Vishnu. The meaning of pious word VISHNU is Vishlari Vyaptau Vishnu i.e., omnipresent. You know, omnipresent means, there is not even a minutest place in the universe where God does not reside. That is why, He is omnipresent.

Secondly, the God is formless. Then from where the three footsteps came when God is omnipresent. He being formless, God doesnot have any foot etc. We will have to follow the path of eternal knowledge of Vedas which emanates direct from God and not the self-created path of human-beings.

K D Gupta: Swamiji pranam. I do not find Valmiki Ramayan more than a dharmik story narration, still it says KRATE CHA PRATIKARTAVYAM ES DHARMA SANATANAH. This is self explanation of a dharma so why different Hindu swamis or saraswatis or else high knowledge saints breaking Hindudharma in pieces like parivar or ashramas or samajs?
Swami Ramswarup: My blessings to you. Valmiki Ramayan preaches about moral duties, worship of God and other several matters of the world. As regards dharma, Vyas Muni in Shanti Parv of Mahabharat has given a beautiful and authentic definition that
MAHAJANA YEN GATHA SAH PANTHAHA the Mahabharat epic was written by Vyas Muniji about five thousand three hundred years ago. So the meaning of the above shloka will have to be considered based on the circumstances of that time only and not based on the present scenario. At that time, present sects did not exist. Only Vedas knowledge was in vogue. So meaning of the above shloka will be- that the path of moral duties, worship and knowledge adopted by the then Rishis-Munis, who were learned by Vedas, is the Dharma, which we have to follow forever.

Another definition related to the above shloka is told by Manusmriti shloka 2/6 That
VEDAHA AKHILA DHARMAM MOOLAM i.e., all the form of pious deeds have originated from Vedas. So if we are not the learned of Vedas and do our deeds against the Vedas that will not be called Dharma but will be ADAHARMA. So, what is Dharma and what is adharma is to be known by studying Vedas. For example- PRATIKARTAVYAM is dharma. But the definition of PRATIKARTAVYAM WILL BE KNOWN FROM VEDAS ONLY. 

Otherwise, if mere definition is kept in the mind based merely on bookish knowledge, it will not be applicable, in the life forever i.e., such person will never serve the people without selfishness. It reveals that nowadays there are so many self-created definitions of Dharmas by saints, swamiji
s who are against the Vedas and hence, the problem. We will have to study Vedas again as was in action right from the beginning of the earth till Mahabharat war. So, to stop the disintegration of Hinduism and to unite them again, everybody must spread the knowledge of Vedas, Vedas being the knowledge which emanates direct from God at the beginning of the earth. Vedas are not sects and Vedas have not been written by any Rishi-Muni or saints etc. It is eternal knowledge which is everlasting.
K D Gupta: People are keen to know truth in life but Gita says it is not truth [satya ] but satva which matters. What is the reference and fact after death may be a human or for any creature?
Swami Ramswarup: Yes, human life is meant to realise the truth, that is why, Almighty God has blessed us with the knowledge of four Vedas, to follow. The truth means to realise the matter which is immortal i.e., everlasting. Three matters are immortal-(i) Almighty God (ii) Souls (iii) Prakriti. The aspirant who study Vedas and follow the preach mentioned therein, that is, performs daily havan with Ved mantras, name jaap and practice of Ashtang Yoga Philosophy under the guidance of an experienced acharya, then he achieves the goal. Geeta is a Vedic preach. So Geeta can never go against the Vedas. I would advise you to study Geeta in Hindi. The description of 1-6 chapters in brief of the Bhagwad Geeta Granth has also been written by me , I have tried to explain the Vedic theory used in Bhagwad Geeta by Yogeshwar Sri Krishna Maharaj ji . The book contains 739 pages worth Rs.400/- excluding postal charges. You can study the above Geeta to know the Vedic/eternal truth. The book can be sent to you on receipt of your postal address if you so desire, please. Please also read the article 'After Death'. 
K D Gupta: After much studying, I have come to following conclusion: Vedas are seed, Geeta is tree and Ramcharitramanas is fruit. Please guide me. 
Swami Ramswarup: Sorry to say that I have a doubt that you have studied Vedas, otherwise you could never give the conclusion as stated in your question. Secondly, the thought/idea from, you have obtained, the person has also never studied Vedas, if you would even see the first page of Tulsikrit Ramayan then you would see the Sanskrit shloka that Tulsi had stated that he studied Vedas first then wrote Ramayan.

Similarly Yogeshwar Sri Krishna Maharaj , first studied Vedas with his friend Sudama in the ashram of Rishi Sandeepan then he preached Bhagwad Geeta . So Bhagwad Geeta is also a Vedic preach. I have written description on Bhagwad Geeta of 1 -6 chapters stating the facts of Vedas. The book contains 739 pages. The book may be studied by you as well if you desire.

Vedas contain three main subjects
knowledge of all universal matters, i.e., deep science, form of deeds, and eternal worship of God . Knowledge of Vedas emanates direct form God whereas. The other holy books have been written either by Rishi-munis or saints etc. So there is a vast difference between Vedas and the holy books. As stated by Yogeshwar Sri Krishna Maharaj in Shloka 3/15, that philosophy of all the deeds originates from Vedas and the Vedas emanates direct from God. Similarly, Manu smriti shloka 2/6 clarifies that the Vedas are the roots of all deeds. So, how the said facts of Bhagwad Geeta and Manusmriti can be oversighted? Yog shastra Sutra 1/7 states Vedas are self proof. So, any view which is against the Vedas, is considered unauthentic by the ancient as well as present learned acharyas.

The saints etc., who do not know the Vedas may say anything, being ignorant. But the fact is stated above. we must know that if Vedas are seed then Geeta cannot be considered tree or buddhi. Similarly, Ramcharitmanas can never be accepted as fruit (Bhakti) stating that Vedas are seed. The said views are totally against the Vedas , please. 

Question arises why? You see, Vedas emanate direct from God. God is formless , omnipresent , omniscient i.e., ever away from facing any kind of deed or suffer death etc., because He is immortal. Now see, Vedas emanate direct from Almighty God who is immortal so naturally Vedas are immortal. Vedas are therefore eternal like God and have not been written by anyone whereas Geeta is a collection of eighteen chapters of Bheeshma Parv of Mahabharat written byVyasmuniji before about 5,300 years ago. Similarly, Ramayan has been written by TulsiDasji before about 325 years ago. Whereas Vedas are eternal , knowledge of Vedas was before the creation, remains at present and will also remain forever in future but the said holy books, yes which contain the knowledge even, have been written on a fixed date and will never be seen in next creation. However, Vedas will remain forever like God.

So we will have to think deeply that Vedas are everlasting whereas the said holy books will remain only till the final destruction of universe. You see no name of any Rishi-muni or any holy book of previous creation has come in anyone
s notice in this creation. So when we compare the immortal Vedas then we will have to keep any idea in our mind that from the immortal matter, no destructive matter is created. If we consider Vedas, a seed then Ramayan and Bhagwad Geeta which are our adorable holy books cannot be assumed tree or fruit etc., being destructible.

Our ancient and present Rishi-munis including great dignitaries like Sri Ram, Sri Krishna Maharaj, Vyas muniji, Guru Vasishth, Atri Rishi, King Harishchandra etc., studied and followed the Vedas and attained salvation. They did not take birth agaib. So the assumption that Vedas are seeds, Bhagwad Geeta is tree and Buddhi, Ramchritmanas is fruit etc., doesnot suit and therefore is not true, please. We must always study Ramayan and Bhagwad Geeta to gain the Vedas
knowledge from them. But the assumption like tree, fruits etc., is not true. First we will have to learn Vedas and then only will we be able to know the facts about Bhagwad Geeta and Tulsi Ramayan as their writers did i.e., Vyas muniji who wrote Bhagwad Geeta as stated above, was philosopher of Vedas and Ashtang Yoga Philosophy.

Similarly, Tulsi studied Vedas first and then wrote Ramayan. Then we will have to think over it that a person who is describing Bhagwad Geeta or Tulsi Ramayan and has never studied Vedas traditionally, how would he be able to explain the truth and secret of the Vedas. Whether, a philosophy of the doctor can be understood by a person who has got the degree of M.A. in English or any other subject. certainly not? Because, his subject has never been the subject of medical science. So is the case of Bhagwad Geeta and Tulsi Ramayan.

So, Vedas are eternal. Therefore, from Vedas eternal matter can only be generated and not mortal. Trees and fruits are mortal, that is, they will be destroyed one day when the final destruction of the universe takes place. 

Therefore, it is not logical to state that Vedas are seed, Bhagwatgeeta is the tree and Ramchatramanas is the fruit. Instead, Vedas are seed, tree and fruit itself. 

K D Gupta: Lingpuran says that Bhagwat Vishnu donated his eye to Bhagwan Shiva. Is it true?
Swami Ramswarup: I have described a lot, above about Vedas and almighty God please. Now your views stated in this query, do not tally with Vedas and therefore are unauthentic please. Because, there is only one formless, omnipresent God who creates, nurses and destroys the universe and He only is to be worshipped . He is formless, so He has no eye, mouth, ear etc. So how can He donate His eye. However, he has given eyes to every human as well as living being but He doesnot have any senses, perceptions and mind, that is why He is Almighty . Almighty means He has all powers and needs no assistance from anyone. For example
if God sees, then he sees without eyes. He does not require eyes. 
K D Gupt: Swamiji pranam. Swami Shivananda introduces a word sacrifice in explaining ATMANEVEDINAM in chapter 3 of Gita. No word can be placed as Sanskrit translation in English. A simple man may misunderstand it. In Sanskrit no space is for sacrifice.
Swami Ramswarup: My dear, you know I am very much busy at present since seventy-one days long Vedanushthan of four Vedas has begun here. So I would like you to quote the shloka number of chapter three of Bhagwad Geeta where the word
ATMANEVEDINAM has been mentioned, to enable me to give you the correct answer.
K D Gupta: Ramcharitmanas is not authentic because [ yehi ma raghupati nam udara] but because it contains the name of HANUMANJI who says [ram kaj kinhe bina mohi kahan vishram] which also emphasizes that the shloka 17/18 meaning would have been different in Geeta if it was asked by Arjun much before starting the yudh shankhbheri. The name of HANUMANJI is very authentic in itself. with your permission I want to quote a simple case when my son was very astonished when he was helped by Hanumanji by shaking his shoulders and giving visa to u.s. while authorities said no and he has taken a huge amount from MIT USA for attending conferences in France and Singapore. 
Swami Ramswarup: Vedas tell only to worship eternal, formless, God who creates, nurses and destroys the universe. Sri Ramji also got the knowledge of Vedas from his guru Vasishthji and did several pious Yajyen and did practice of Ashtang Yoga as is also stated in Valmiki Ramayan. Great warrior and brahamchari, Hanumanji was the Prime minister of Sugreev and when Sugreev became friend of Hanumanji then Hanumanji did service of Sri Ram which has become an example of ideal service in the world. Valmiki Ramayan states that Hanumanji was also a learned of four Vedas and the said fact was also told by Sri Ram ji in jungle to Laxman. We have to follow the path of Sri Ram and Hanumanji to realise the God and get long, happy life.

K D Gupta: Pranam as per Swami Madhusdana Saraswati Gita includes karma budhi and gyan respectivly in six and six and rest six bchapters but if 9 chapters tell budhi and rest 9 bhakti then where the karma stands as sloka per 17/18. 
Swami Ramswarup: In four Vedas, God has given three educations:
(1) Gyan kand i.e., knowledge i.e., science regarding all matters of universe like sun, moon, water, human-bodies etc., especially in Rigveda.
(2) Karma Kand i.e., knowledge regarding form of deeds- pious and sins especially in Yajurveda.
(3) Upasana Kand i.e., real worship of God like Yajyen, name jaap, practice of Ashtang yoga philosophy especially in Samveda. Atharvaveda states about all the matters mentioned in above three Vedas including medical science.

Bhagwad Geeta is a Vedic preach delivered by Yogeshwar Sri Krishna Maharaj to Arjun. So based on Vedas' knowledge, Sri Krishna maharaj preached Arjun about Karmakand in first to six chapters, Upasana kand in next six chapters and Gyan kand in last six chapters. Bhagwad Geeta shloka 17/18 gives knowledge that if an aspirant does tapasya to get respect, honour, praise and services to his own body etc., or tapasya is done to deceive others then the said tapasya relates to Rajogunn i.e., the quality of Rajogunn produces sensuality, anger, greed, ego etc. So the said meaning is based on Vedas yet if it does not suit you then you may go ahead with your own views please.
K D Gupta: One writer says while explaining 'shabdbrahmativartate' that these days a common sadhak has become far from Vedas etc. and has wanting a narrow easy path to approach the Vedas knowledge. How if he attains from Ramchritmanas?
Swami Ramswarup: If possible, please study first six chapters of Bhagwad Geeta written totally based on Vedas in the shape of a book named-"Shrimad Bhagwad Geeta, -Ek Vedic Rahasya. The correct meaning according to Vedas of Stanza: "SHABDABRAHMAATIVARTATE" is mentioned therein. However, Shabda -Brahma means Ved Mantras. Ativartate-means- to supersede. That is, the real aspirant does not need Ved mantras. Actually, it does not mean that aspirant need not to study the Vedas. Shabdabrahma means Ved mantras. In Shantiparv of Mahabharat, Bheeshma Pitamaha states to Yudhishthir that first of all knowledge of shade Brahma i.e., Vedas is attained and thereafter Parbrahma. Parbrahma means realisation of God. Samveda mantras states that the pious deed of listening of Vedas and to do the havan never goes in vain. It is carried in the next birth i.e., if an aspirant has studied Vedas in previous life then in present life, he will know the Vedas automatically without study. Similarly, Geeta shloka 6/44 states that the "POORVABHYASEN" due to the effect of the hard practice of Vedas and yoga Philosophy, the aspirant supersedes literal meaning of study of Vedas. Why does he supersede? Because he learnt the entire knowledge of Vedas in his previous life otherwise there is no of question to supersede.

One thing more, no easy path has been made by God. However, self-made worships have created the same. So he who wants to worship the God by means of self-created bhakti of saints etc., they can go ahead otherwise fundamental laws of nature are unchangeable. Suppose, for the last about twenty-five hundred years the public is worshipping God without Vedas but before the said period, only knowledge of Vedas existed and was followed by the people because there was no other alternative path. So all our Rishi-munis, raj rishis and public did hard tapasya, to study Vedas, doing Yajyen and practice of Ashtang Yoga. Then they realised the Almighty God . Now, suppose, we follow the easy, narrow path which is not mentioned in Vedas. It means God did favour with the public of Kalyug and as regards public of Satyug, Treta, Dwapur, God did not favour them instead asked them to do hard tapasya which is wrong because there is no favourism in Al mighty God and His fundamental laws are always unchangeable. 
K D Gupta: Actually Vedas and other Hindu granthas are unaffordable and inaccessible to a common Hindu. Therefore Ramchritmanas is very suitable from professional babas and dadis money earning programmes. Therefore ATMANEVEDINAM seems to be a good way of worshipping. 
Swami Ramswarup: Nothing is impossible after taking the birth as human-being. However, there must be firm desire and hard working accordingly. Especially, in the spiritualism, while following the path of Vedas, Almighty God Himself helps. I quote here a true story of Swami Dayanand Saraswati. When he reached to his spiritual acharya: Swami Birjanandji. At that time Swami Dayanandji was living hand to mouth but he had firm desire to gain the knowledge of Vedas. With the blessings of God he met with a rich person who gave him money to purchase the spiritual books like Ashtadhyayee and arranged food and living accommodation etc. So, it is not good to say that a poor cannot study Vedas. Mostly the people are not interested themselves to listen to Vedas. Why? Because nowadays mostly the saints are telling that Vedas are difficult and Yajyen is only meant to attain swarg and not salvation etc. This all is false. So innocent people have started telling the said falsehood. Sri Ram, Mata Sita, Dashrath, Sri Krishna Maharaj i.e., every dignitary listened to Vedas first and did Yajyen and practice of Ashtang yoga philosophy also. And it is a preach of pure shastras even that we must follow the traditional path of Vedas. However, it is one's own decision as to what person wants. But Vedas are not difficult, please. There are several ashram of Arya Samaj throughout the country where anyone can go and listen to Vedas free of cost. 
K D Gupta: Is Bhagwatgita not suitable for humans above 45? What about Ramayan, Vedas, etc. 
Swami Ramswarup: My blessings to you. Bhagwad Geeta, Valmiki Ramayan are authentic religious books based on the knowledge of Vedas. Whereas Vedas are eternal knowledge which emanates direct from God, so all the authentic religious books are applicable for the souls, for whole of life. The books are applicable for soul and not for young or old age human body, please. Salvation is to be attained by soul and not by body. However, soul takes assistance from bodies to do worship of God and to discharge all moral duties towards, family, nation etc. 
K D Gupta: I feel God, see God why not others do? 
Swami Ramswarup: You cannot see yourself please, then how God sees God. Soul looks through eyes. Even if eyes are not given to soul in human body, then soul is not able to see. Formless God, who creates, nurses and destroys the universe is one, who has no body or nervous system etc. So, no question of God seeing the God. Actually, God at every moment sees everybody. But everyone is not able to see God. You see, if everyone is God then the great qualities of God -of being omnipresent shall have no relevance. So God is one who resides in souls as well as in every part of universe. 
K D Gupta: It was just beyond expectation that you were taking the really wanted generation with you. Actually this is the right age of human to be with our Vedas. In the vishwaroop darsan Arjun saw only kaurwas, but not Abhimanyu and their other sons. 
Swami Ramswarup: The worship of God in Vedas starts from childhood, please after performing upnayan sanskar and vedarambh sanskar. In vishwaroop darshan, Arjuna saw whatever Yogeshwar Shri Krishna Maharaj wanted to make him know. 
K D Gupta: It is said that after Ravana Yudh, all supporters of Shri Ram were made alive by Indra. Was Mahabharat war necessary? What happened to Pandavs and Ashwathama after the war? 
Swami Ramswarup: It is not mentioned in most authentic Valmikee Ramayana that Indra brought back to life of the soldiers of Shri Ram. Once, when a person is dead, he can not be made alive as per the fundamental law of nature. Mahabharata war was necessary to establish true religion i.e., truth, justice and righteousness in the society and especially the eternal path of Vedas' philosophy. As regards Pandavas, they did not meet with death in war. Ashwathama also escaped himself in the war. 

K D Gupta: Lord Krishna says about tyag but not about sanyas is it the vishad which Arjuna asks first. Is really sanyas not required for humans and ladies especially? Please explain. Please also explain about Vedas which became three and then four. 
Swami Ramswarup: In Bhagwad Geeta the matter of sanyas has also been briefed by Shri Krishna. I have written six chapters of Bhagwad Geeta and the book is available within 15 days to be dispatched to needy person. We have to pay our attention first on four Vedas then to the other holy books. Vedas knowledge's emanates direct from God and therefore Vedas are self proof. After studying Vedas, Rishis, Munis gained knowledge and based on the knowledge of Vedas they wrote, shastras, Mahabharata (Bhagwad Geeta) and other holy granths. Study of other holy granths including Geeta reveals that up-till now only Vedas contains hundred percent true and all knowledge-science etc., deeds, worship matters required in the universe, Whereas in other holy books only small portion of the knowledge of Vedas has been mentioned, which do not fulfill the requirement of the world. In Vedas God has stated four ashrams---- brahmcharya, griasth, vanprasth asnd sanyas. And the said four ashrams are equally important being the teaching of Almighty God. Sanyas is for soul' salvation and not for body. So, all souls of human beings (men or women) are entitled for sanyas. Vedas were never three. Vedas were four, are four, and will ever remain four. 
K D Gupta: Goswamiji writes roop gyan nahi nam biheena. What is the necessity of knowing name where God is? Why lord Krishna says kleshoadhiktartesham? I don't find so nirakar brahma is for all and for vishwabandhutwa? 
Swami Ramswarup: It is simple thought that if your brother- sister or lover is away from you and somebody pronounces his name before you then automatically the face of your brother- sister with name will come in your mind/in front of you. Secondly, suppose a man "A" from Delhi goes to Bombay and his friend states to him to meet one of his friends there and gives his address as well but does not tell his name. Then it will be a problem for man "A" even after reaching at the given address to meet the person. Everybody will ask him as to whom he wants to meet and give the name of the person. So is the case of God please, when we study Vedas and know the real name of God, perform Yajyen, do daily name jaap of God, and practice Ashtang Yoga philosophy. He, in the form of light, is realized in our heart.