rishis speak

rakṣohaṇaṃ vājinamā jigharmi mitraṃ prathiṣṭhamupayāmi śarma |
śiśāno aghniḥ kratubhiḥ samiddhaḥ sa nodivā sa riṣaḥ pātu naktam ||
ayodaṃṣṭro arciṣā yātudhānānupa spṛśa jātavedaḥsamiddhaḥ |
ā jihvayā muradevān rabhasva kravyādo vṛktvyapi dhatsvāsan ||
ubhobhayāvinnupa dhehi daṃṣṭrā hiṃsraḥ śiśāno.avaramparaṃ ca |
utāntarikṣe pari yāhi rājañ jambhaiḥ sandhehyabhi yātudhānān ||
yajñairiṣūḥ saṃnamamāno aghne vācā śalyānaśanibhirdihānaḥ |
tābhirvidhya hṛdaye yātudhānān pratīco bāhūnprati bhaṃdhyeṣām ||
aghne tvacaṃ yātudhānasya bhindhi hiṃsrāśanirharasāhantvenam |
pra parvāṇi jātavedaḥ śṛṇīhi kravyātkraviṣṇurvi cinotu vṛkṇam ||
yatredānīṃ paśyasi jātavedastiṣṭhantamaghna uta vācarantam |
yad vāntarikṣe pathibhiḥ patantaṃ tamastāvidhya śarvā śiśānaḥ ||
utālabdhaṃ spṛṇuhi jātaveda ālebhānād ṛṣṭibhiryātudhānāt |
aghne pūrvo ni jahi śośucāna āmādaḥkṣviṅkāstamadantvenīḥ ||
iha pra brūhi yatamaḥ so aghne yo yātudhāno ya idaṃkṛṇoti |
tamā rabhasva samidhā yaviṣṭha nṛcakṣasaścakṣuṣe randhayainam ||
tīkṣṇenāghne cakṣuṣā rakṣa yajñaṃ prāñcaṃ vasubhyaḥpra ṇaya pracetaḥ |
hiṃsraṃ rakṣāṃsyabhi śośucānammā tvā dabhan yātudhānā nṛcakṣaḥ ||
nṛcakṣā rakṣaḥ pari paśya vikṣu tasya trīṇi pratiśṛṇīhyaghrā |
tasyāghne pṛṣṭīrharasā śṛṇīhi tredhāmūlaṃ yātudhānasya vṛśca ||
triryātudhānaḥ prasitiṃ ta etv ṛtaṃ yo aghne anṛtena hanti |
tamarciṣā sphūrjayañ jātavedaḥ samakṣamenaṃ ghṛṇateni vṛṃdhi ||
tadaghne cakṣuḥ prati dhehi rebhe śaphārujaṃ yenapaśyasi yātudhānam |
atharvavajjyotiṣā daivyena satyandhūrvantamacitaṃ nyoṣa ||
yadaghne adya mithunā śapāto yad vācastṛṣṭaṃ janayantarebhāḥ |
manyormanasaḥ śaravyā jāyate yā tayā vidhyahṛdaye yātudhānān ||
parā śṛṇīhi tapasā yātudhānān parāghne rakṣo harasāśṛṇīhi |
parārciṣā mūradevāñchṛṇīhi parāsutṛpo abhiśośucānaḥ ||
parādya devā vṛjinaṃ śṛṇantu pratyaghenaṃ śapathā yantutṛṣṭāḥ |
vācāstenaṃ śarava ṛchantu marman viśvasyaituprasitiṃ yātudhānaḥ ||
yaḥ pauruṣeyeṇa kraviṣā samaṅkte yo aśveyena paśunāyātudhānaḥ |
yo aghnyāyā bharati kṣīramaghne teṣāṃśīrṣāṇi harasāpi vṛśca ||
saṃvatsarīṇaṃ paya usriyāyāstasya māśīd yātudhānonṛcakṣaḥ |
pīyūṣamaghne yatamastitṛpsāt taṃ pratyañcamarciṣā vidhya marman ||
viṣaṃ ghavāṃ yātudhānāḥ pibantvā vṛścyantāmaditayedurevāḥ |
parainān devaḥ savitā dadātu parā bhāghamoṣadhīnāṃ jayantām ||
sanādaghne mṛṇasi yātudhānān na tvā rakṣāṃsi pṛtanāsujighyuḥ |
anu daha sahamūrān kravyādo mā te hetyā mukṣatadaivyāyāḥ ||
tvaṃ no aghne adharādudaktāt tvaṃ paścāduta rakṣāpurastāt |
prati te te ajarāsastapiṣṭhā aghaśaṃsaṃśośucato dahantu ||
paścāt purastādadharādudaktāt kaviḥ kāvyena pari pāhirājan |
sakhe sakhāyamajaro jarimṇe.aghne martānamartyastvaṃ naḥ ||
pari tvāghne puraṃ vayaṃ vipraṃ sahasya dhīmahi |
dhṛṣadvarṇaṃ dive-dive hantāraṃ bhaṅghurāvatām ||
viṣeṇa bhaṅghurāvataḥ prati ṣma rakṣaso daha |
aghnetighmena śociṣā tapuraghrābhirṣṭibhiḥ ||
pratyaghne mithuna daha yātudhānā kimīdinā |
saṃ tvāśiśāmi jābṛhyadabdhaṃ vipra manmabhiḥ ||
pratyaghne harasā haraḥ śṛṇīhi viśvataḥ prati |
yātudhānasya rakṣaso balaṃ vi ruja vīryam || 

विवाह वैदिक मंत्र वेदास्त्रा

रैभ्यासीदनुदेयी नाराशंसि नयोचनी |
सूर्यायाभद्रमिद वासो गाथयैति परिष्क्र्तम ||
चित्तिरा उपबर्हणं चक्षुरा अभ्यञ्जनम |
दयौर्भूमिःकोश आसीद यदयात सूर्या पतिम ||
सतोमा आसन परतिधयः कुरिरं छन्द ओपशः |
सूर्यायाश्विना वराग्निरासीत पुरोगवः ||
सोमो वधूयुरभवदश्विनास्तामुभा वरा |
सूर्यांयत पत्ये शंसन्तीं मनसा सविताददात ||
मनो अस्या अन आसीद दयौरासीदुत छदिः |
शुक्रावनड्वाहवास्तां यदयात सूर्या बर्हम ||
रक्सामाभ्यामभिहितौ गावौ ते सामनावितः |
शरोत्रं तेचक्रे आस्तां दिवि पन्थाश्चराचारः ||
शुची ते चक्रे यात्या वयानो अक्ष आहतः |
अनोमनस्मयं सूर्यारोहत परयति पतिम ||
सूर्याया वहतुः परागात सविता यमवास्र्जत |
अघासुहन्यन्ते गावो.अर्जुन्योः पर्युह्यते ||
यदश्विना पर्छमानावयातं तरिचक्रेण वहतुंसूर्यायाः |
विश्वे देवा अनु तद वामजानन पुत्रःपितरावव्र्णीत पूषा ||
यदयातं शुभस पती वरेयं सूर्यामुप |
कवैकंचक्रं वामासीत कव देष्ट्राय तस्थथुः ||
दवे ते चक्रे सूर्ये बरह्माण रतुथ विदुः |
अथैकंचक्रं यद गुहा तदद्धातय इद विदुः ||
सूर्यायै देवेभ्यो मित्राय वरुणाय च |
ये भूतस्यप्रचेतस इदं तेभ्यो.अकरं नमः ||
पूर्वापरं चरतो माययैतौ शिशू करिळन्तौ परि यतोध्वरम |
विश्वान्यन्यो भुवनाभिचष्ट रतुन्रन्योविदधज्जायते पुनः ||
नवो-नवो भवति जायमानो.अह्नां केतुरुषसामेत्यग्रम |
भागं देवेभ्यो वि दधात्यायन पर चन्द्रमास्तिरतेदीर्घमयुः ||
सुकिंशुकं शल्मलिं विश्वरूपं हिरण्यवर्णं सुव्र्तंसुचक्रम |
आ रोह सूर्ये अम्र्तस्य लोकं सयोनं पत्ये वहतुंक्र्णुष्व ||
उदीर्ष्वातः पतिवती हयेषा विश्वावसुं नमसागीर्भिरीळे |
अन्यामिछ पित्र्षदं वयक्तां स ते भागोजनुषा तस्य विद्धि ||
उदीर्ष्वातो विश्वावसो नमसेळा महे तवा |
अन्यामिछप्रफर्व्यं सं जायां पत्या सर्ज ||
अन्र्क्षरा रजवः सन्तु पन्था येभिः सखायो यन्ति नोवरेयम |
समर्यमा सं भगो नो निनीयात सं जस्पत्यंसुयममस्तु देवाः ||
पर तवा मुञ्चामि वरुणस्य पाशाद येन तवाबध्नात सवितासुशेवः |
रतस्य योनौ सुक्र्तस्य लोके.अरिष्टां तवा सहपत्या दधामि ||
परेतो मुञ्चामि नामुतः सुबद्धाममुतस करम |
यथेयमिन्द्र मीढ्वः सुपुत्रा सुभगासति ||
पूषा तवेतो नयतु हस्तग्र्ह्याश्विना तवा पर वहतांरथेन |
गर्हान गछ गर्हपत्नी यथासो वशिनी तवंविदथमा वदासि ||
इह परियं परजया ते सं रध्यतामस्मिन गर्हे गार्हपत्यायजाग्र्हि |
एना पत्या तन्वं सं सर्जस्वाधा जिव्री विदथमा वदाथः ||
नीललोहितं भवति कर्त्यासक्तिर्व्यज्यते |
एधन्ते अस्याज्ञातयः पतिर्बन्धेषु बध्यते ||
परा देहि शामुल्यं बरह्मभ्यो वि भजा वसु |
कर्त्यैषापद्वती भूत्व्या जाया विशते पतिम ||
अश्रीरा तनूर्भवति रुशती पापयामुया |
पतिर्यद्वध्वो वाससा सवमङगमभिधित्सते ||
ये वध्वश्चन्द्रं वहतुं यक्ष्मा यन्ति जनादनु |
पुनस्तान यज्ञिया देवा नयन्तु यत आगताः ||
मा विदन परिपन्थिनो य आसीदन्ति दम्पती |
सुगेभिर्दुर्गमतीतामप दरान्त्वरातयः ||
सुमङगलीरियं वधूरिमां समेत पश्यत |
सौभाग्यमस्यै दत्त्वायाथास्तं वि परेतन ||
तर्ष्टमेतत कटुकमेतदपाष्ठवद विषवन नैतदत्तवे |
सूर्यां यो बरह्मा विद्यात स इद वाधूयमर्हति ||
आशसनं विशसनमथो अधिविकर्तनम |
सूर्यायः पश्यरूपाणि तानि बरह्मा तु शुन्धति ||
गर्भ्णामि ते सौभगत्वाय हस्तं मया पत्या जरदष्टिर्यथासः |
भगो अर्यमा सविता पुरन्धिर्मह्यं तवादुर्गार्हपत्याय देवाः ||
तां पूषञ्छिवतमामेरयस्व यस्यां बीजं मनुष्यावपन्ति |
या न ऊरू उशती विश्रयाते यस्यामुशन्तःप्रहराम शेपम ||
तुभ्यमग्रे पर्यवहन सूर्यां वहतुना सह |
पुनःपतिभ्यो जायां दा अग्ने परजया सह ||
पुनः पत्नीमग्निरदादायुषा सह वर्चसा |
दीर्घायुरस्या यः पतिर्जीवाति शरदः शतम ||
सोमः परथमो विविदे गन्धर्वो विविद उत्तरः |
तर्तीयोग्निष टे पतिस्तुरीयस्ते मनुष्यजाः ||
सोमो ददद गन्धर्वाय गन्धर्वो दददग्नये |
रयिं चपुत्रांश्चादादग्निर्मह्यमथो इमाम ||
इहैव सतं मा वि यौष्टं विश्वमायुर्व्यश्नुतम |
कॄळन्तौ पुत्रैर्नप्त्र्भिर्मोदमानौ सवे गर्हे ||
आ नः परजां हनयतु परजापतिराजरसाय समनक्त्वर्यमा |
अदुर्मङगलीः पतिलोकमा विश शं नो भवद्विपदे शं चतुष्पदे ||
अघोरचक्षुरपतिघ्न्येधि शिवा पशुभ्यः सुमनाःसुवर्चाः |
वीरसूर्देवकामा सयोना शं नो भव दविपदेशं चतुष्पदे ||
इमां तवमिन्द्र मीढ्वः सुपुत्रां सुभगां कर्णु |
दशास्यां पुत्राना धेहि पतिमेकादशं कर्धि ||
सम्राज्ञी शवशुरे भव सम्राज्ञी शवश्र्वां भव |
ननान्दरि सम्राज्ञी भव सम्राज्ञी अधि देव्र्षु ||
समञ्जन्तु विश्वे देवाः समापो हर्दयानि नौ |
सम्मातरिश्वा सं धाता समु देष्ट्री दधातु नौ || 

live vedastra

Somebody is testing hydrogen and somebody has already done it but why ?

Krsna told to arjuna , do as you wish . he never wanted mahabharat and tried to avoid . everybody including duryodhana did not want mahabharat but it happened .

When drona took over fight , duryodhana told not to kill pandavas but capture yudhishtera and therefore arjuna was sent far .

Every Mahabharata can be avoided provided we leave the ego .

Ego and nature both are the governing factors . you can not change the nature even if you leave the ego .

And that was the hint in GITA by krsna for arjuna if he could leave the ego avoid Mahabharata happen .

Nirman , means leaving ego krsna says . laxmana also says , ki taj maan .

Actually maan or ego is different from abhimaan or false ego .

Proper teaching can lead to a noble society . everybody wants to be clever but hide the fact .

Spirituality overcomes such selfish thoughts . science may lead to a comfortable life but what if it is miserable .

Live a comfortable life with the help of science and spirituality both , yajurveda and then isha Upanishad says .

vedic marriage mantra

raibhyāsīdanudeyī nārāśaṃsi nyocanī |
sūryāyābhadramid vāso ghāthayaiti pariṣkṛtam ||
cittirā upabarhaṇaṃ cakṣurā abhyañjanam |
dyaurbhūmiḥkośa āsīd yadayāt sūryā patim ||
stomā āsan pratidhayaḥ kuriraṃ chanda opaśaḥ |
sūryāyāaśvinā varāghnirāsīt puroghavaḥ ||
somo vadhūyurabhavadaśvināstāmubhā varā |
sūryāṃyat patye śaṃsantīṃ manasā savitādadāt ||
mano asyā ana āsīd dyaurāsīduta chadiḥ |
śukrāvanaḍvāhavāstāṃ yadayāt sūryā bṛham ||
ṛksāmābhyāmabhihitau ghāvau te sāmanāvitaḥ |
śrotraṃ tecakre āstāṃ divi panthāścarācāraḥ ||
śucī te cakre yātyā vyāno akṣa āhataḥ |
anomanasmayaṃ sūryārohat prayati patim ||
sūryāyā vahatuḥ prāghāt savitā yamavāsṛjat |
aghāsuhanyante ghāvo.arjunyoḥ paryuhyate ||
yadaśvinā pṛchamānāvayātaṃ tricakreṇa vahatuṃsūryāyāḥ |
viśve devā anu tad vāmajānan putraḥpitarāvavṛṇīta pūṣā ||
yadayātaṃ śubhas patī vareyaṃ sūryāmupa |
kvaikaṃcakraṃ vāmāsīt kva deṣṭrāya tasthathuḥ ||
dve te cakre sūrye brahmāṇa ṛtutha viduḥ |
athaikaṃcakraṃ yad ghuhā tadaddhātaya id viduḥ ||
sūryāyai devebhyo mitrāya varuṇāya ca |
ye bhūtasyapracetasa idaṃ tebhyo.akaraṃ namaḥ ||
pūrvāparaṃ carato māyayaitau śiśū kriḷantau pari yatoadhvaram |
viśvānyanyo bhuvanābhicaṣṭa ṛtunranyovidadhajjāyate punaḥ ||
navo-navo bhavati jāyamāno.ahnāṃ keturuṣasāmetyaghram |
bhāghaṃ devebhyo vi dadhātyāyan pra candramāstiratedīrghamayuḥ ||
sukiṃśukaṃ śalmaliṃ viśvarūpaṃ hiraṇyavarṇaṃ suvṛtaṃsucakram |
ā roha sūrye amṛtasya lokaṃ syonaṃ patye vahatuṃkṛṇuṣva ||
udīrṣvātaḥ pativatī hyeṣā viśvāvasuṃ namasāghīrbhirīḷe |
anyāmicha pitṛṣadaṃ vyaktāṃ sa te bhāghojanuṣā tasya viddhi ||
udīrṣvāto viśvāvaso namaseḷā mahe tvā |
anyāmichaprapharvyaṃ saṃ jāyāṃ patyā sṛja ||
anṛkṣarā ṛjavaḥ santu panthā yebhiḥ sakhāyo yanti novareyam |
samaryamā saṃ bhagho no ninīyāt saṃ jaspatyaṃsuyamamastu devāḥ ||
pra tvā muñcāmi varuṇasya pāśād yena tvābadhnāt savitāsuśevaḥ |
ṛtasya yonau sukṛtasya loke.ariṣṭāṃ tvā sahapatyā dadhāmi ||
preto muñcāmi nāmutaḥ subaddhāmamutas karam |
yatheyamindra mīḍhvaḥ suputrā subhaghāsati ||
pūṣā tveto nayatu hastaghṛhyāśvinā tvā pra vahatāṃrathena |
ghṛhān ghacha ghṛhapatnī yathāso vaśinī tvaṃvidathamā vadāsi ||
iha priyaṃ prajayā te saṃ ṛdhyatāmasmin ghṛhe ghārhapatyāyajāghṛhi |
enā patyā tanvaṃ saṃ sṛjasvādhā jivrī vidathamā vadāthaḥ ||
nīlalohitaṃ bhavati kṛtyāsaktirvyajyate |
edhante asyājñātayaḥ patirbandheṣu badhyate ||
parā dehi śāmulyaṃ brahmabhyo vi bhajā vasu |
kṛtyaiṣāpadvatī bhūtvyā jāyā viśate patim ||
aśrīrā tanūrbhavati ruśatī pāpayāmuyā |
patiryadvadhvo vāsasā svamaṅghamabhidhitsate ||
ye vadhvaścandraṃ vahatuṃ yakṣmā yanti janādanu |
punastān yajñiyā devā nayantu yata āghatāḥ ||
mā vidan paripanthino ya āsīdanti dampatī |
sughebhirdurghamatītāmapa drāntvarātayaḥ ||
sumaṅghalīriyaṃ vadhūrimāṃ sameta paśyata |
saubhāghyamasyai dattvāyāthāstaṃ vi paretana ||
tṛṣṭametat kaṭukametadapāṣṭhavad viṣavan naitadattave |
sūryāṃ yo brahmā vidyāt sa id vādhūyamarhati ||
āśasanaṃ viśasanamatho adhivikartanam |
sūryāyaḥ paśyarūpāṇi tāni brahmā tu śundhati ||
ghṛbhṇāmi te saubhaghatvāya hastaṃ mayā patyā jaradaṣṭiryathāsaḥ |
bhagho aryamā savitā purandhirmahyaṃ tvādurghārhapatyāya devāḥ ||
tāṃ pūṣañchivatamāmerayasva yasyāṃ bījaṃ manuṣyāvapanti |
yā na ūrū uśatī viśrayāte yasyāmuśantaḥpraharāma śepam ||
tubhyamaghre paryavahan sūryāṃ vahatunā saha |
punaḥpatibhyo jāyāṃ dā aghne prajayā saha ||
punaḥ patnīmaghniradādāyuṣā saha varcasā |
dīrghāyurasyā yaḥ patirjīvāti śaradaḥ śatam ||
somaḥ prathamo vivide ghandharvo vivida uttaraḥ |
tṛtīyoaghniṣ ṭe patisturīyaste manuṣyajāḥ ||
somo dadad ghandharvāya ghandharvo dadadaghnaye |
rayiṃ caputrāṃścādādaghnirmahyamatho imām ||
ihaiva staṃ mā vi yauṣṭaṃ viśvamāyurvyaśnutam |
kṝḷantau putrairnaptṛbhirmodamānau sve ghṛhe ||
ā naḥ prajāṃ hanayatu prajāpatirājarasāya samanaktvaryamā |
adurmaṅghalīḥ patilokamā viśa śaṃ no bhavadvipade śaṃ catuṣpade ||
aghoracakṣurapatighnyedhi śivā paśubhyaḥ sumanāḥsuvarcāḥ |
vīrasūrdevakāmā syonā śaṃ no bhava dvipadeśaṃ catuṣpade ||
imāṃ tvamindra mīḍhvaḥ suputrāṃ subhaghāṃ kṛṇu |
daśāsyāṃ putrānā dhehi patimekādaśaṃ kṛdhi ||
samrājñī śvaśure bhava samrājñī śvaśrvāṃ bhava |
nanāndari samrājñī bhava samrājñī adhi devṛṣu ||
samañjantu viśve devāḥ samāpo hṛdayāni nau |
sammātariśvā saṃ dhātā samu deṣṭrī dadhātu nau || 

it is diff from sanskrit

RIgVEDA SAYS….

Sudarshan chakra

caturbhiḥ sākaṃ navatiṃ ca nāmabhiścakraṃ na vṛttaṃ vyatīnravīvipat | 
bṛhaccharīro vimimāna ṛkvabhiryuvākumāraḥ pratyetyāhavam ||

remarriage

kuha svid doṣā kuha vastoraśvinā kuhābhipitvaṃ karataḥkuhoṣatuḥ | 
ko vāṃ śayutrā vidhaveva devaraṃ maryaṃ nayoṣā kṛṇute sadhastha ā || 

soul

sūryaṃ cakṣurghachatu vātamātmā dyāṃ ca ghachapṛthivīṃ ca dharmaṇā | 
apo vā ghacha yadi tatra te hitamoṣadhīṣu prati tiṣṭhā śarīraiḥ || 

hanuman

parā hīndra dhāvasi vṛṣākaperati vyathiḥ | 
no aha pravindasyanyatra somapītaye viśvasmādindra uttaraḥ || 

demon flesh eaters

ayodaṃṣṭro arciṣā yātudhānānupa spṛśa jātavedaḥsamiddhaḥ | 
ā jihvayā muradevān rabhasva kravyādo vṛktvyapi dhatsvāsan || 

never sati

udīrṣva nāryabhi jīvalokaṃ ghatāsumetamupa śeṣa ehi | 
hastaghrābhasya didhiṣostavedaṃ patyurjanitvamabhi sambabhūtha || 

one almighty god

yo naḥ pitā janitā yo vidhātā dhāmāni veda bhuvanāniviśvā | 
yo devānāṃ nāmadhā eka eva taṃ sampraśnambhuvanā yantyanyā ||

right path

ayam panthā anuvittaḥ purāṇo yato devā udajāyanta viśve | 
ataś cid ā janiṣīṣṭa pravṛddho mā mātaram amuyā pattave kaḥ || 

bhakti

araṃ dāso na mīḷhuṣe karāṇyahaṃ devāya bhūrṇaye.anāghāḥ | 
acetayadacito devo aryo ghṛtsaṃ rāye kavitaro junāti || 

vi me karṇā patayato vi cakṣurvīdaṃ jyotirhṛdaya āhitaṃ yat | 
vi me manaścarati dūraādhīḥ kiṃ svid vakṣyāmikimu nū maniṣye || 

rudra jalabhisheka

tighmameko bibharti hasta āyudhaṃ śucirughro jalāṣabheṣajaḥ || 

Vedas for all

pāvamānīryo adhyety ṛṣibhiḥ sambhṛtaṃ rasam | 
tasmai sarasvatī duhe kṣīraṃ sarpirmadhūdakam || 

Krishna

yuvaṃ narā stuvate kṛṣṇiyāya viṣṇāpvaṃ dadathurviśvakāya | 
ghoṣāyai cit pitṛṣade durone patiṃ jūryantyā aśvināvadattam || 

rama

pra tad duḥśīme pṛthavāne vene pra rāme vocamasuremaghavatsu | 
ye yuktvāya pañca śatāsmayu pathā viśrāvyeṣām || 

powerful mantras

asmā idu tyamupamaṃ svarṣāṃ bharāmyāṅghūṣamāsyena | 
maṃhiṣṭhamachoktibhirmatīnāṃ suvṛktibhiḥ sūriṃ vāvṛdhadhyai || 

go to pilgrimage

śrāvayed asya karṇā vājayadhyai juṣṭām anu pra diśam mandayadhyai | 
udvāvṛṣāṇo rādhase tuviṣmān karan na indraḥ sutīrthābhayaṃ ca || 

rudra

divo varāhamaruṣaṃ kapardinaṃ tveṣaṃ rūpaṃ namasā nihvayāmahe | 
haste bibhrad bheṣajā vāryāṇi śarma varma chardirasmabhyaṃ yaṃsat || 

divinity in vedmantras

Soul is not born nor does ever die; after having been, soul again ceases not to be.

Unborn, eternal, changeless and ancient, soul is not killed when the body is killed

but, even if one thinks of it as being constantly born and dying, even then, one should not grieve!

 Birth is inevitable to what is dead and death is inevitable to what is born. This is the law of Nature. Therefore, one should not grieve.

 For, certain is death for the born and certain is birth for the dead; therefore, over the

inevitable one should not grieve.

This which has been taught  is wisdom concerning Sankhya. Now come to

wisdom concerning Yoga, endowed with which,one shall cast off the bonds of action!

 In this there is no loss of effort, nor is there any harm (the production of contrary results

or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

 In Karma Yoga (selfless action) even a little effort brings immediate

purification of the heart. Purification of the heart leads to fearlessness.

 Here,  there is a single one-pointed determination! Many-branched

and endless are the thoughts of the irresolute.

Therefore When  intellect crosses beyond the mire of delusion, then  attained to

indifference as to what has been heard  [ the shrutis ] and what has yet to be heard [ the brahmasutra ]  because  mire of delusion is identification of the Self with the body and

mind. Brahmasutra  also talks of existence of Brahman as The adhikaranas lay down the fundamental positions with regard to Brahman.

Adhik 1 treats of what the study of the Vedanta presupposes.

 Adhik 2 defines Brahman as that whence the world originates, and so on.

Adhik 3 declares that Brahman is the source of the Veda.

 Adhik 4 proves Brahman to be the uniform topic of all Vedanta-texts.

 Adhik 5  is engaged in proving by various arguments that the Brahman, which the Vedanta-texts represent as the cause of the world, is an intelligent principle, and cannot be identified with the non-intelligent pradhâna from which the world springs according to the Sankhyas.

So when intellect, perplexed by what  has heard, shall stand immovable and

steady in the Self, then  attained Self-realisation.

Human must therefore think that brahman from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty,  attains perfection.

 Human attains perfection by worshipping the Lord through the performance of his own duty, that is, he becomes qualified for the dawn of Self-knowledge.

We have lost the knowledge calling devas by vedmantras and losing the concept of existence of them and thus being surrounded by the fact  ,Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested brahman therefore He who knows that both the unmanifested prakriti and the manifested brahman should be worshipped together,overcomes death by the worship of brahman and obtains immortality through devotion to prakriti , the material science .

srimadbhagvadgita

Everybody has to pass thru three states ,sattvic , rajas and tamas  [ The three Gunas are present in all human beings. None is free from the operation of any one of the three qualities. They are not constant. Sometimes Sattwa predominates

and at other times Rajas or Tamas predominates. One should analyse and stand as a witness of these

three qualities. ]  . vedas were decoded to know what they say about material achievement and the knowledge about the creation .

Creator with gyanyoga , karmayoga and upasanayoga was adopted from Vedas  in Hinduism and well explained in gita .

Arjuna was confused to know about the yuddha  ,where it should be done for material achievement or not . lord krsn told , if thou wilt not fight in this righteous war, then, having abandoned thine duty and fame, thou shalt incur sin.

People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

The great car-warriors will think that thou hast withdrawn from the battle through fear; and thou wilt be lightly held by them who have thought much of thee.

Thy enemies also, cavilling at thy power, will speak many abusive words. What is more painful than this!

Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore, stand up,O son of Kunti, resolved to fight!

Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.

This was the vedas gist which tells about material action .yo naḥ svo araṇo yaśca niṣṭyo jighāṃsati | 

devāstaṃsarve dhūrvantu brahma varma mamāntaram || 19/75/6mndlm rig

The Vedas deal with the three attributes (of Nature); be thou above these three attributes,O Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

This self is best explained in brahadaranyak as "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self.

"Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self."Verily, my dear Maitreyi, it is the Self that should be realized—should be heard of, reflected on and meditated upon.By the realization of the Self, my dear—through hearing, reflection and meditation—all this is known, yagyavalka rishi told to his wife maitreyi . Lord krsna also told in gita as Far lower than theYoga of wisdom is action, O Arjuna! Seek thou refuge in wisdom;wretched are they whose motive is the fruit.

Spiritual wisdom is that which is free from all blemishes in the shape of pride etc and which sees the Supreme Spirit equally in all. He alone should be called a man of supreme

dispassion, who has spurned all supernatural powers as well as the three Gunas (of which

the universe is composed) as if of no more account than a blade of grass.That alone deserves to be called a Jiva (individual soul), which knows not maya nor God nor one.s own self. And pure soul [ second wing of twin bird ]  is He who awards bondage and liberation (according to one.s karmas), transcends all and is the controller of Maya …ramcharitmanas