Vedanta

Vedas contain STRICT sermons at last, which have been developed by hindu scriptures as Vedanta . Rigveda says... Thou, mighty agni [fire ], gatherest up all that is precious for thy friend.Bring us all treasures as thou art enkindled in libation's place.Assemble, speak together: let your minds be all of one accord,As ancient Gods unanimous sit down to their appointed share. The place is common, common the assembly, common the mind, so be their thought united.A common purpose do I lay before you, and worship with your general devotion.One and the same be your resolve, and be your minds of one accord.United be the thoughts of all that all may happily agree. Samveda says... Thy vital parts I cover with thine armour: with immortality King Soma [ cool ] clothe thee!Varuna [ water ] give thee what is more than ample, and in thy victory may Gods be joyful! Blind, O my foemen, shall ye be, even as headless serpents areMay Indra [ demigod ] slay each best of you when Agni's flame hath struck you down!Whoso would kill us, whether he be a stranger foe or one of us,May all the Gods discomfit him! My nearest, closest mail is prayer, my closest armour and defence.
Like a dread wild beast roaming on the mountain thou hast approached us from the farthest distance.Whetting thy bolt and thy sharp blade, O Indra, crush thou the foe and scatter those who hate us! Gods, may our ears hear that which is auspicious, may our eyes see that which is good, ye holy!Extolling you with still strong limbs and bodies, may we attain the age by Gods appointed! Illustrious far and wide, may Indra bless us, may Pushan [ demigod ] bless us, master of all riches!May Tarkshya [ demigod ] with uninjured fellies bless us! Brihaspati [ demigod ] bestow on us his favour! Brihaspati bestow on us his favour!Yajurveda says.. My breath reach everlasting Air! In ashes let my body end.AUM! Mind, remember thou; remember thou my sphere;remember thou my deeds .
By goodly path lead us to riches, Agni, thou God whoknowest all our works and wisdom.Remove the sin that makes us stray and wander: mostample adoration will we bring thee. The Real's face is hidden by a vessel formed of golden light.The Spirit yonder in the Sun, the Spirit dwelling there am I.AUM! Heaven! Brahma!
Weakening of hinduism is the non following of Vedanta . Best example of Vedanta is explained in Ramcharitmanas by Tulasidasji in Sunderkand ....Although three days had elapsed, the crass ocean would not answer the Lordsprayer. Rama thereupon indignantly said, There can be no friendship withoutinspiring fear Lakshman, bring Me My bow and arrows; I will dry up the ocean with a fire arrowpresided over by the god of fire. Supplication before an idiot, friendship with a rogue,inculcating liberality on a born miser, talking wisdom to one steeped in worldliness,glorifying dispassion before a man of excessive greed, a lecture on mindcontrol to anirascible man and a discourse on the exploits of Hari to a libidinous person are asfutile as sowing seeds in a barren land. So saying, the Lord of the Raghus strung Hisbow and this stand (of the Lord) delighted Lakshmans heart. When the Lord fitted theterrible arrow to His bow, a blazing fire broke out in the heart of the ocean; the alligators,serpents and fishes felt distressed. When the god presiding over the ocean found thecreatures burning, he gave up his pride and, assuming the form of a Brahmina, camewith a gold plate filled with all kinds of jewels.Though one may take infinite pains in watering a plantain it will not bear fruit unlessit is hewed. Similarly, a vile fellowheeds no prayer but yields only when reprimanded.

Vedas teachings

Vedas teachings are for the entire mankind .
Don’t be a vulture to snatch the others hard earned money , this controlled by the Lord must be This All—each thing thatmoves on earth.With that renounced enjoy thyself. Covet no wealth ofany man. One, only doing defined duty here, should wish to live a hundredyears.No way is there for thee but this. So be disciplined clear hearted and honest .Surrounded by ignorance those belonging to the devils worlds enwrapt in blinding gloom.To them, when life on earth is done, depart to hell of devils whokill the Self in darkness of deceit .
Motionless, one, swifter than Mind—the Demigods fail toovertake it speeding on before them.It, standing still, outstrips the others running. Herein Bothair and water establish Action with his help.The almighty moveth; it is motionless. It is far distant; it is near.It is within This All; and it surrounds This All externally. The man who in his Self beholds all creatures and all thingsthat be,And in all beings sees his Self, thence doubts no longer,ponders not. When, in the man who clearly knows, Self hath become allthings that are,
What wilderment, what grief is there in him who sees theOne alone? He hath attained unto the Bright, Bodiless, Woundless,Sinewless, the Pure which evil hath not pierced.Far-sighted, wise, encompassing, he self-existent hathprescribed aims, as propriety demands, unto theeverlasting Years. Deep into shade of blinding gloom fall who believe in destructionworshippers.They sink to darkness deeper yet who on crowding areintent One fruit, they say, from grouping, another from ungrouping.Thus from the sages have we heard who have declared thislore to us. The man who knows construction and destruction simultaneously,He, by passing death, gains by endless life.
To blinding darkness go the men who make a cult ofNescience.The devotees of Science enter darkness that is darker still. Different is the fruit, they say, of Science and of Nescience.Thus from the sages have we heard who have declared thislore to us. The man who knoweth well these two, Science and Nescience,combined,O’ercoming death by Nescience by Science gaineth endlesslife. My breath reach everlasting Air! In ashes let my body end. Mind, remember thou; remember thou my sphere;remember thou my deeds.
By goodly path lead us to riches, Agni, thou God whoknowest all our works and wisdom.Remove the sin that makes us stray and wander: mostample adoration will we bring thee. The Real's face is hidden by a vessel formed of golden light.The Spirit yonder in the Sun, the Spirit dwelling there am I. Heaven!

Rigveda- wish

Vedastras are the preaching of Vedas taken from vedantas as inference for all .
vaiśvānarāya mīhuṣe sajoṣāh kathā dāśemāghnaye bṛhad bhāḥ anūnena bṛhatā vakṣathenopa stabhāyad upamin na rodhaḥ 1 mā nindata ya imām mahyaṃ rātiṃ devo dadau martyāya svadhāvān pākāya ghṛtso amṛto vicetā vaiśvānaro nṛtamo yahvo aghniḥ 2 abhrātaro na yoṣaṇo vyantaḥ patiripo na janayo durevāḥ pāpāsaḥ santo anṛtā asatyā idam padam ajanatā ghabhīram 3idam me aghne kiyate pāvakāminate ghurum bhāraṃ na manma bṛhad dadhātha dhṛṣatā ghabhīraṃ yahvam pṛṣṭham prayasā saptadhātu 4tam in nv eva samanā samānam abhi kratvā punatī dhītir aśyāḥ sasasya carmann adhi cāru pṛśner aghre rupa ārupitaṃ jabāru 5ṛtaṃ voce namasā pṛchyamānas tavāśasā jātavedo yadīdam tvam asya kṣayasi yad dha viśvaṃ divi yad u draviṇaṃ yat pṛthivyām 6kiṃ no asya draviṇaṃ kad dha ratnaṃ vi no voco jātavedaś cikitvān ghuhādhvanaḥ paramaṃ yan no asya reku padaṃ na nidānā aghanma 7kā maryādā vayunā kad dha vāmam achā ghamema raghavo na vājam kadā no devīr amṛtasya patnīḥ sūro varṇena tatanann uṣāsaḥ 8anireṇa vacasā phalghvena pratītyena kṛdhunātṛpāsaḥ adhā te aghne kim ihā vadanty anāyudhāsa āsatā sacantām 9asya śriye samidhānasya vṛṣṇo vasor anīkaṃ dama ā ruroca ruśad vasānaḥ sudṛśīkarūpaḥ kṣitir na rāyā puruvāro adyaut 10.
1. How shall we give with one accord oblation to Agni, the fire, the Bounteous?Great light, with full high growth hath he uplifted, and, as a pillar bears the roof, sustains it.2 Reproach not him who, God and self-reliant, vouchsafed this bounty unto me a mortal,—Deathless, discerner, wise, to me the simple, fire in the creatures, most manly, youthful Agni.3 Like youthful women without brothers, straying, like dames who hate their lords, of evil conduct,They who are full of sin, untrue, unfaithful, they have engendered this abysmal station.4 To me, weak, innocent, thou, luminous Agni, hast boldly given as were a heavy burthen,This hymn, profound and strong and mighty, of seven elements, and with offered dainties.5 So may our song that purifies, through wisdom reach in a moment him the Universal,Established on the height, on earth's best station, above the beauteous grassy skin of earth.6 With reverence I declare the Law, O Agni; what is, comes by your order.Of this, whatever it be, thou art the Sovran, yea, all the wealth that is in earth orheaven.7 What is our wealth there from , and what our treasure? Tell us O rishis protector fire, for thouknowest,What is our best course in this secret passage: we dont want to return ,we have reached a place far distant.8 What is the limit, what the rules, the guerdon? Like fleet-foot coursers speed we to the contest.When will the Goddesses, the Immortal's Spouses, the Dawns, spread over us the Sun-God's splendour?9 Unsatisfied, with speech devoid of spirit, scanty and frivolous and inconclusive,Wherefore do they address thee here, O Agni? Let these who have no weapons suffer sorrow.10 The majesty of him the Good, the Mighty, aflame, hath shone for glory in the dwelling.He, clothed in light, hath shone most fair to look on, wealthy in boons, as a home shines with riches.

Arya Lakshamana-the great Hindu seer

This planet is equally one for all , animal and human being . The difference is of the transition from prakritk or natural to social .Gita says.. Rajasi pralayam gatwaa karmasangishu jaayate;
Tathaa praleenastamasi moodhayonishu jaayate.gita 15/14
Meeting death in Rajas [ not harming others ] , he is born among those who are attached to action; and dying in
Tamas [ harming others ] , he is born in the womb of the animals. Many scriptures teach but Vedas are the authentic and oldest in Hinduism .They teach to take care of oneself but with the full attention not to harm the other . richo akshare parame vyoman yasmin deva adhi visve niseduh
yastan na veda kim richa karisyati ya it tad vidusta ime samasate 39/164/mndlm 1 rig.. 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. Goswamiji tulasidas has narrated the best character in form of lord Lakshamanaji in Ramcharitmanas . He says in one place …bole lakhana madhura mridu bani, gyana biraga bhagati rasa sani.
kahu na kou sukha dukha kara data, nija krata karama bhoga sabu bhrata.
joga biyoga bhoga bhala manda, hita anahita madhyama bhrama phanda.
janamu maranu jaha lagi jaga jalµu, sampati bipati karamu aru kalµu.


dharani dhamu dhanu pura parivarµu, saragu naraku jaha lagi byavaharµu.
dekhia sunia gunia mana mahi, moha mµula paramarathu nahi. sapane hoi bhikhari nrapu ranku nakapati hoi,
jagen labhu na hani kachhu timi prapancha jiya joi. asa bichari nahi kijia rosµu, kahuhi badi na deia dosµu.
moha nisha sabu sovanihara, dekhia sapana aneka prakara.
ehi jaga jamini jagahi jogi, paramarathi prapancha biyogi.
jania tabahi jivva jaga jaga, jaba saba bishaya bilasa biraga.
hoi bibeku moha bhrama bhaga, taba raghunatha charana anuraga.
sakha parama paramarathu ehµu, mana krama bachana rama pada nehµu. Lakshmana spoke to him sweet and gentle words imbued
with the nectar of wisdom, dispassion and devotion: .No one is a source of delight or pain
to another; everyone reaps the fruit of one.s own actions, brother. Union and separation,
pleasurable and painful experiences, friends, foes and neutrals.snares of delusion are
these. Even so birth and death, prosperity and adversity, destiny and time and all the
illusion of the world; lands, houses, wealth, town and family, heaven and hell, and all the
phenomena of the world; nay, whatever is seen, heard or thought of with the mind has
its root in ignorance: nothing exists in reality.. .Suppose in a dream a beggar is crowned king or the lord of paradise is reduced
to the state of a pauper; on waking, the one does not gain nor does the other lose
anything. So must you look upon this world.. .Reasoning thus be not angry nor blame anyone in vain. Everyone is slumbering
in the night of delusion, and while asleep one sees dreams of various kinds. In this
night of mundane existence it is Yogis (mystics) alone who keep awake.Yogis who
are in quest of the highest truth and remain aloof from the world. A soul should be
deemed as having awoke from the night of the world only when he develops and


aversion for the enjoyments of the world of sense. It is only when right understanding
comes that the error of delusion disappears and then alone one develops love for the
feet of Rama (the Lord of Raghus). O friend, the highest spiritual goal is this: to be
devoted to the feet of Rama in thought, word and deed.

It is told that lord krsn spoke GITA to Arjuna who was lakshmana of tretayug and hanumanji were also present to listen it .

Yajurveda mantras transcription in English-vedastra

Life guiding mantras are contained in yajurveda , two of them in English transcription with translation are given here….

AUM Bhur bhuvah swah . tatsaviturvarenyam bhargo devasya dhimahi . dhiyo yonah prachodayat .

Earth! space! Heaven! May we attain that excellent glory of the almighty as the Sun, So may he stimulate our wisdom by our prayers With what help will he come to us.

AUM Trayanbakam yajamahe sugandhim pushtivardhanam . urvarukmiv bandhananmritormukshiya mamratat .

My lord rudra having three eyes on earth , space and heaven, we worship with sweet to smell, for augmenter of prosperity of health .As from its stem a cucumber, may I be freed from bonds ofdeath, not reft of immortality.
Best illustration of these vedmantras has been done in gita shlokas as following…
Ye tu sarvaani karmaani mayi sannyasya matparaah;
Ananyenaiva yogena maam dhyaayanta upaasate.
Teshaamaham samuddhartaa mrityusamsaarasaagaraat;
Bhavaami nachiraat paartha mayyaaveshitachetasaam.

But to those who worship Me the almighty, renouncing all actions in Me, regarding Me as the supreme
goal, meditating on Me with single-minded Yoga, To those whose minds are set on Me, O Arjuna, verily I become ere long the saviour out
of the ocean of the mortal Samsara, the earth!

For more mantras to transcription in English and translation of Rudra stotram in yajurved chapter 16, vedastra plol may be referred .

Vedastra prayers with lord of life-monday

Namaste rudra manyavuto taishve namah . Bahubhyamut te namah .1.HOMAGE be paid unto thy wrath, O Rudra [ who makes devils weeping ], homage to thyAnger[ to kill law breakers ]and to thy two arms be homage paid.
Ya te rudra shiva tanurghorapapkashini . taya nastanva shantmaya girishantabhih chakshih .2.With that auspicious form of thine, mild and cool, Rudra! pleasantto behold,Even with that most blessèd form, look, Mountain-haunter!here on us.
Yamishum girishant haste vibharshyastve . Shivam giritra tam kuru mam hinsiih purusham jagat .3.The arrow [ anger ] which, Mountain-haunter, thou art holding inthy hand to shoot,Make that auspicious, Mountain-Lord! Injure not man norThe poor moving creatures.
Shiven vachasa tva girishachchhavadamasi . yatha nah sarvamizzagadyakshma am sumanaasat .4.O Dweller on the Mountain, we salute thee with auspicioushymn;That all, yea, all our people may be healthy [ decease free ] and well-satisfied with pious and controlled mind.
Adhyavochdadhivakta prathamo devyo bhishak .ahinshcha sarvanjambhayantsarvascha yatudhanyoadhrachih para suva .5.The great seer and truth teller, the first divine, remover of worldly evils and physician like demigod , hath defended us.Crushing all serpents, drive away all devil down below.
Aso yastamro arunvut babhruh sumangalah .ye chain rudraabhito dikshu shritah sahasrashovaisham hediimahe .6.That most auspicious One whose hue is coppery and redand brown,And those, the Rudras who maintain their station in theregions, who surround him in a thousand bands, of thesewe deprecate the wrath.May their anger for our ignorant deeds be cool .
Asou yovasarpati neelgreevo vilohitah . utainam gopadrashranndrashrannudraharyah sa drashto mradyati nah .7.May he rudra who glides away, whose neck is azure, and whosehue is red,He whom the herdsmen, whom the girls who carry waterhave beheld, may he when seen be kind to us.
Namo astu neegreevay shahastraakshay meedhushe .atho ye asya satvanoaham tebhyokaram namah .8.Homage to him the Azure-nested, the thousand-eyed, thebountiful,Yea, and his spirit followers—to them I offer reverence.
Pramunch dhanvanstvamubhayoratnaryourjyam.yashch te hastishvah para ta bhagvo vap.9.Loosen thy bowstring, loosen it from thy bow's twoextremities,And cast away, O Lord Divine, the arrows that are in thyHand in the night when the wicked are finished .
Vijyam dhanuh kapardino vishalyo banvam ut .aneshannasya yaishavabhurasya nishangadhih .10.Now stringless be his lord’s with hairs bow, his quiver hold no pointedshaft.The shafts he had have perished and the sheath that heldhis sword is bare.

vedastra plol-tuesday

Ya te hetirmidhushtam haste babhuh te dhanuh .tayasmanvishwatashtvamaykshmya pari bhuj .11.Thy weapon, O Most Bountiful rudra, the bow that resteth in thyhand,—With that, deprived of power to harm, protect thou us onevery side.
Pari te dhanvano hetirasmanvranaktu vishvaatah .atho yaishudhishtvare asmainnnedhehi tam .12.So may the arrow of thy bow, in all directions, pass us protect us, by,And in a place remote from us lay thou the quiver that thouhast.
Avatatya dhanushtvam sahastraksha shateshudhe .nishirya shalyanam mukha shivo nah sumana bhav .13.Having unbent thy how O thousand-eyed, hundred-quiveredOne!And dulled thy pointed arrows' heads, be kind and graciousunto us.
Namastaudhayanatataay dhrashnave . ubhabhyamut te namo bahubhyam tav dhanvane .To thy fierce weapon, now unstrung, be reverent obeisancepaid.14.Homage be paid to both thine arms, and to thy bow bereverence!
Ma no mahantmut ma no abharkam ma naukshantmut ma na ukshitam .ma no vadhih pitaram mot matram ma nah priyastanvo rudra ririshah .15.Do thou no injury to great or small of us, harm not thegrowing boy, harm not the full grown man.Slay not a sire among us, slay no mother here, and to ourown dear bodies, Rudra! do no harm. They see their welfare .
Ma nastoke tanaye ma naayushi ma no goshu ma nu ashveshu ririshah .ma no viran rudra bhamino vadhirhavishmantah sadmit tva havamahe .16.Harm us not in our seed or in our progeny, harm us not inour life or in our cows or steeds.Slay not our heroes in the fury of their wrath. We withoblations ever call on only thee for our yajna success .
Namo hiranyabahve senanye disham cha pataye namo namo vrakshbheyo harikeshebhyah pashunam pataye namo namah shashpinjaraya tvashimate pathinam pataye namo namo harikeshayopavitine pushtanam patye namah .17.Homage to the golden-armed leader of hosts, lord of the regions, to the trees with their green tresses, to the Lordof beasts be homage; homage to him whose sheen is likegreen grass, homage to the radiant Lord of paths, homageto the golden-haired wearer of the sacrificial cord, homageto the Lord rudra of the well-endowed.
Namo babhlushay vyadhine annanam pataye namo namo bhavasya hetye jagtam patye namo namo rudrayattayine kshetranam pataye namo namah sutayahantye vananam pataye namah .18.Homage to the brown-hued piercer, to the Lord of food behomage. Homage to yours weapon, homage to theLord of moving things! homage to Rudra whose bow isbent to slay, to the Lord of fields homage, homage to thecharioteer who injures, none, to the Lord of forests behomage.
Namo rohitay sthpataye vrakshanam pataye namo namo bhuvantaye varivaskratayoshadhinam patye namo namo mantrine varijaya kakshanam pataye namo namah uchchairghoshayakrandayate pattinam pataye namah .19.Homage to the red architect, to the Lord of trees homage!Homage to him who stretched out the earth, to him whogives relief be homage. Homage to the Lord of Plants,homage to the prudent merchant! Homage to the Lordof bushes, to the shouting Lord of foot-soldiers whomakes foes weep be homage.
Namah kratsnayatya dhavte stvanam pataye namo namah sahmanay nivyadhin avyadhininam pataye namo namo nishangine kakubhay stenanam pataye namo namo nicherve paricharayaranyanam pataye namah .20.Homage to the runner at full stretch, to the Lord rudra ofministering spirits, homage! Homage to the conquering,piercing Lord of assailing bands, homage to the toweringsword-bearer, to the Lord of thieves homage! Homage tothe gliding robber, to the roamer, to the Lord of forestshomage!

vedastras plol-wednesday

Namo vanchate parivanchate stayunam pataye namo namo nishanginishudhimate taskaranam pataye namo namah srakayibhyo jigha sadbhayo mushntam pataye namo namosimadbhayo naktajwaradbhayo vikrantanam pataye namah .21.Homage to the rudra who keeps eyes on cheat, to the arch-deceiver, to the Lord ofstealers homage! Homage to the wearer of sword andquiver, to the Lord of robbers homage! Homage to theboltarmed homicides, to the Lord of pilferers homage!Homage to the sword-bearers, to those who roam at night,to the Lord of plunderers homage!
Nam ushnishine giricharay kulunchalam pataye namo namishumadbhayo dhanvaiibhyashcha vo namo namatanvanebhyah pratiddhanebhyashcha vo namo namayachchhbhadyo asyabhyadyascha vo namah .22.To the turban-wearing haunter of mountains, Lord , who has eyes onland-grabbers homage! Homage to you who bear arrowsand to you who carry bows. Homage to you with bentbows, and to you who adjust your arrows, to you whodraw the bow and to you who shoot be homage!
Namo visrajadbhayo vidhyadbhayashcha vo namo namah swapadbhayo jagradbhyashcha vo namo namah shayanebhya asinebhyashcha vo namo namastithdbhayo dhavadbhayashcha vo namah .23.Homage to you lord rudra who controls let fly and to you who pierce, homageto you who sleep and to you who wake, homage to youwho lie and to you who sit, homage to you who standand to you who run.
Namah sabhabhyah sabhapatibhyashcha vo namo namoashvebhyo ashvapatibhyashcha vo namo namabyadhinibhyo vividdhyantibhyashcha vo namo namuganabhyastramhratibhyashcha von amah .24.Homage to assemblies and to you lord rudra of lords of assemblies,homage to horses and to you masters of horses, homage toyou hosts that wound and pierce, to you destructivearmies with excellent bands be homage.
Namo ganebhyo ganapatibhyashcha vo namo namo vratebhyo vratpatibhyashcha vo namo namo gratsebhyo gratpatibhyashcha vo namo namo virupebhyo virupebhyashcha vo namah .25.Homage to the troops and to you rudra, lords of troops be homage.Homage to the companies and to you lords of companies, homage.Homage to sharpers and to you lords of sharpers, homage.Homage to you the deformed, and to you who wear all forms, homage!
Namah senabhyah senanibhyashcha vo namo namo rathibhyo arthebhyashcha vo namo namah kshatrabhyah sandrahitrabhyashcha vo namo namo mahadbhayo arbhkebhyashcha vo namah .26.Homage to armies and to you rudra, the leaders of armies, homage.Homage to you car-borne and to you who are carless, homage.Homage to the charioteers and to you drivers of horses, homage.Homage to you the great and to you the small, homage.
Namastkshabhyo rathkarebhyashcha vo namo namah kulalebhyah karmarebhyashcha vo namo namo nishadebhyah punjeshthebhyashcha vo namo namah shwanibhyo mrigyubhyshcha von amah .27.Homage to you, lord rudra of carpenters, and to you chariot-makers homage.Homage to you potters and to you blacksmiths, homage.Homage to you Nishâdas and to you Puñjishthas, homage.Homage to you dog-leaders, and to you hunters, homage.
Namah shwabhyah shwapatibhyashcha vo namo namo bhavay cha rudray cha namah sharvay cha pashupataye cha namo neelgreevay cha shitikanthay cha . 28.Homage to the lord inside as soul of dogs, and to you masters of dogs, homage.Homage to soul in creatures, and to Rudra homage, homage to all souls as you lordand to lord soul inside the animals, and to blue neck lord, cool headed, homage.
Namah kapardine cha vyuptkeshay cha namah sahastrakshay cha shatdhanvane cha namo girishayay cha shipivishtay cha namo midhushtamay teshumate cha .29.Homage to him with braided hair and to him with shavenhair, homage! homage to the thousand-eyed and to himwith a hundred bows, homage!To the mountain-haunter who is as vishnu in all creatures and to all who feeds as clouds of water, homage!To the most bountiful, armed with arrows, homage!
Nano hrashvay cha vamanay cha namo brahate cha varshiyase cha namo vraddhay cha savradhe cha namo agryay cha prathmay cha .30.Homage to the short, and to the dwarf, homage, homage tothe great and to the adult, homage! Homage to the full-grownand to the growing, to the foremost and to the firstbe homage to lord rudra .

vedastra plol-thursday

Nama ashve chajiray cha namah shighrayay cha shibhyay cha nam urmyay cha- vasvanyay cha namo nadeyay cha dweepyay cha .31.Homage to lord rudra ,the swift, and to the active be homage, and tothe hasty and to the rapid mover be homage! Homage tohim who dwells in waves, and in still waters, to him whodwells in rivers and on islands.
Namo jyeshthay cha kanishthay cha namah puvajay chaparjay cha namo maddhymay chapagalbhay cha namo jaghanyay cha buddhyay cha .32.Homage to the eldest and to the youngest, to the first-bornand to the last-born, homage! Homage to the middle-mostand to the immature, to the lowest and to him whois in the depth, be homage to my lord rudra .
Namah sobhyay cha pratisaryay cha namo yamyay cha kshemyay cha namah shlokyay chavsanyay cha namurvaryay cha khalyay cha .33.Homage to human world lord and to the dweller in the magic amulet,homage! Homage to him who is allied to law makers, to himwho prospers be homage! Homage to the famous and tothe endmost, to him of the sown corn-land and to him ofthe threshing-floor be homage.
Namo vanyay cha kakshyay cha namah shrvay cha pratishravay cha nam ashushenay chashurthay cha namah shuray chavbhedine cha .34.Homage to him in woods and to him in bushes, homage!Homage to him as sound and to him as echo, homage!Homage to him with swift armies and to him with swiftchariots, homage! Homage to the hero, and to him whorends asunder be homage.
Namo bilmine cha kavchine cha namo varmine cha varuthine cha namah shrutay cha shrutsenay cha namo dundubhyay cha hananyay cha .35.Homage to you lord rudra who wears a helmet, and to him who wearsa cuirass, homage! To him who wears mail and defensivearmour, homage! To the renowned one and to him whosearmy is renowned be homage, to him who is in drums andto him who makes himself known by beating them.
Namo ghrashnave cha pramrashay cha namo nishangine cheshudhimate cha namastikshaneshve chayudhine cha namah swayudhay cha sudhanvane cha.36.Homage to the bold one and to the prudent, homage to allwho carriy sword and quiver, homage to him who hathkeen arrows and is armed with weapons, homage to himwho hath good weapons and a good bow.
Namah srutyay cha patthyay cha namah kattay cha neepyay cha namah kullyay cha sarasyay cha namo nadeyay cha vaishantay cha .37.Homage to him who dwells on paths and roads, homage tohim who dwells in rugged spots and on the skirts of mountains,homage to him who dwells in water courses andlakes, homage to him who dwells in rivers and mores.
Namah kupyay chavattyay cha namo vidhryay chatapyay cha namo meghyay cha viduttyay cha namo varshyay chaavarshyay cha.38.Homage to him who dwells in wells and pits, homage to himwho dwells in bright sky and sunlight. Homage to himwho dwells in cloud and lightning, homage to him whodwells in rain and to him who dwells in fair weather.
Namo vattyay cha reshyay cha namo vasatvvyay cha vastupay cha somay cha rudray cha namastamray charunay cha .39.Homage to him who dwells in wind and to him who dwellsin tempest, homage to the dweller in houses and to thehouse-protector. Homage to moon and to Rudra cool as sunset and energetic as sunrise, homageto the copper-coloured and to the ruddy One.
Namah shangave cha pashupataye cha namugray cha bhimay cha namogrevdhay cha durevadhay cha namo hantre cha haniyase cha namo vrakshebhyo harikeshebhyo namastaray.40.Homage to the giver of weal, and to Pasupati [ the soul dwelling in all animals ] , homage tothe fierce and to the terrific. Homage to him who slaysin front and to him who slays at a distance, homage tothe slayer and to the frequent slayer, homage to thegreen-tressed trees, homage to the deliverer.

vedastra plol-friday

Namah shambhavay cha manobhavay cha namah shankaray cha mayaskaray cha namah shivay cha shivtaray cha.41.Homage to the source of happiness and to the source ofdelight, homage to the causer of happiness and to the causerof delight, homage to the auspicious, homage to the mostauspicious.
Namah paryay chavaryay cha namah pratarnay chottarnay cha namastirthyay cha kulyay cha namah shashyay cha fenyay cha .42.Homage to him who is beyond and to him who is on thisside, homage to him who crosses over and to him whocrosses back. Homage to him who is in fords and onriver banks, homage to him who is in tender grass and infoam.
Namah sikattyay cha pravahyay cha namah kinshilay cha kshayanay cha namah kapardine cha pulastaye cha nama irinyay cha prapathyay cha.43.Homage to him who is in sand and to him who is in runningwater, homage to him who is on pebbly ground and tohim who is where still water stands. Homage to himwho wears braided hair and to him whose hair is smooth.Homage to him who is in deserts and to him who is onbroad roads.
Namo vrajjyay cha goshthyay cha namstalpyay cha gehyay cha namo hriddyay cha niveshyay cha namah kattyay cha gavhareshthay cha .44.Homage to him who is in herds of cattle and to him whois in cow-pens, homage to him who is on beds and tohim who is in houses. Homage to him who is in hearts,and to him who is in whirlpools, homage to him who is inwells and to him who is in abysses.
Namah shushkyay cha harityay cha namah panshavvyay cha rajassyay cha namo lopyay cholapyay cha namurvyay cha survvyay cha .45.Homage to him who is in dry things and to him who is ingreen things. Homage to him who is in dust and to himwho is in vapour. Homage to him who is in inaccessibleplaces, homage to him who is in creeping plants, homageto him who is in the earth and to him who is in good soil.
Namah parnay cha parnshaday cha nam udvarmanay chabhishnate cha namakhidate cha prakhidate cha namishukradbhyo dhanushkradbhayashcha vo namo namo vah kirikebhyo devanamhridyebhyo namo vichinvatkebhyo namo vikshinatkebhyo namanirhatebhyah .46.Homage to him who is in leaves and to him who is in thefalling of leaves. Homage to him with the threateningvoice and to him who slays, homage to him who troublesand to him who afflicts. Homage to you arrow-makersand to you bow-makers, homage to you sprinklers, to thehearts of the Gods. Homage to the discerners, homageto the destroyers; homage to the indestructible.
Drape andhsaspate daridra neellohit .asham prajanamesham pashunam ma bherma rongmo cha nah kinchnammat .47.Pursuer, Lord of Soma juice, thou cleaver, coloured blueand red,Cleave not, destroy not one of these our children, nor ofthese our beasts, let nothing that is ours be sick.
Ima rudray tavase kapardine kshaydwiray pra bharamahe matih. Yatha shamsad dwipade chatushpade vishwam pushtam grame asminnnaturam .48.To the strong Rudra bring we these our songs of praise, tohim the Lord of Heroes, with the braided hair,That it be well with all our cattle and our men, that in thisvillage all be healthy and well-fed.
Ya te rudra shiva tanuh shiva vishwaha bheshaji . shiva rutasya bheshaji taya no mrad jeevase.49.Rudra, with that auspicious form of thine which healethevery day,Auspicious, healer of disease, be kind to us that we may live.
Pari no rudrasya hetirvranaktu pari tweshasya durmatiraghayoh . av sthira maghvadbhyastanushya meedhvastokay tanyay mrad .50.May Rudra's missile turn aside and spare us, the greatwrath of the impetuous One avoid us.Turn, Bounteous God, thy strong bow from our princes, andbe thou gracious to our seed and offspring.

vedastra-plol-saturday

Meedhushtam shivatam shivo nah sumana bhava .parmevrakshaaudham nidhaykratim vasaanachar pinakam bibhrada gahi .51.O lord rudra, Most bounteous, most auspicious, be auspicious, cool , well inclinedto us.On some remotest tree lay down thy weapon. and clad inrobe of skin approach, bearing thy bow come hitherward.
Vikiridra vilohit Namaste astu bhagavah . yaste sahastramhetayoanyamasmanni vapantu tah .52.O Wound averter, purple-hued, to thee be homage, holy Lord!May all those thousand darts of thine strike dead anotherone than us.
Sahastrani sahatraso bahotshav hetayah . tasamishano bhagavah parachina mukhah krishi .53.Thousands of thousands are the shafts, swords, the missiles readyin thy hands:Thou holy Lord, who hast the power, turn thou theirpoints away from us.
Asankhyata sahastrani ye rudraadhi bhumyam . tesham sahastrayojneva dhanvani tanmasi. 54.O great lord keep your all small rudras from us away with arrows and bows in the earth .
Asmin mahatyarnaveantarikshe bhava adhi . tesham sahastrayojneva dhanvani tanmasi .55.O rudra, there are above us in this mighty billowy sea of air,Of all of these do we unbend .keep away all with bows and arrows .
Neelgravah shitkantha divam rudraupshritah . . tesham sahastrayojneva dhanvani tanmasi .56.Rudras are dwelling in the sky, whose necks are blue, whosethroats are white:Of these do we unbend the bows a thousand leagues awayfrom us.
Neelgravah shitkanthah sharvaadh kshamacharah .tesham sahastrayojneva dhanvani tanmasi .57Sarvas haunt realms beneath the earth—their necks are blue,their throats are white:Of these, do we unbend the bows a thousand leagues awayfrom us.
Ye vraksheshu shashpinjara neelgreeva vilohitah . tesham sahastrayojneva dhanvani tanmasi .58.These, green like young grass, in the trees, with azure necksand purple hue,Of those, do we unbend the bows a thousand leagues awayfrom us.
Ye bhutanamdhipatayo vishikhashah kapardinah . . tesham sahastrayojneva dhanvani tanmasi .59.Those, ministering spirits’ lords, with no hair-tufts, withbraided locks,Of these do we unbend the bows a thousand leagues awayfrom us.
Ye patham pathirakshayelbradaayuryudhah . . tesham sahastrayojneva dhanvani tanmasi .60.Those, the protectors of the paths, bringers of food, whofight for life. Of these, do we unbend the bows a thousand leagues awayfrom us.

Vedastra plol-sunday

Ye tirthani pracharanti srakahasta nishanginah. tesham sahastrayojneva dhanvani tanmasi .61.Those who with arrows in their hand, and armed withwords, frequent the fords, Of these , do we unbend the bows a thousand leagues awayfrom us.
Yeanneshu vividhyanti patreshu pibato janana. . tesham sahastrayojneva dhanvani tanmasi .62.Those who, inhabiting the vegetarian grains, food, vex men while drinking fromtheir cups, etc. , Of these , do we unbend the bows a thousand leagues awayfrom us.
Ya etavantashcha bhuyamshashcha disho rudra vitasthare . . tesham sahastrayojneva dhanvani tanmasi .63.Rudras so many and still more, lodged in the quarters ofthe sky, etc. . , Of these , do we unbend the bows a thousand leagues awayfrom us.
Namostu rudrebhyo ye divi yesham varshmishavah . tebhyo dash prachirdash dakshaninadash pratichirdashodichirdashrodhwah . tebhyo namo astu te novantu te no mradyantu te yam dishmo yashcha no dweshti tamesham jambhe dadhmah .64.Homage to Rudras, those whose home is sky, whose arrowsfloods of rain.To them ten eastward, southward ten, ten to the south, tento the north, ten to the region uppermost!To them be homage! May they spare and guard us. Withintheir jaws we lay the man who hates us and whom weabhor.
Namostu rudrebhyo yeantarikshe yesham vatishavah . . tebhyo dash prachirdash dakshaninadash pratichirdashodichirdashrodhwah . tebhyo namo astu te novantu te no mradyantu te yam dishmo yashcha no dweshti tamesham jambhe dadhmah .65.Homage to Rudras, those whose home is air, whose arrowsis the rain. To them, ten eastward, southward ten, ten to the south, tento the north, ten to the region uppermost!To them be homage! May they spare and guard us. Withintheir jaws we lay the man who hates us and whom weabhor.
Namostu rudrebhyo ye prathivvyam yeshamannmishavah . . tebhyo dash prachirdash dakshaninadash pratichirdashodichirdashrodhwah . tebhyo namo astu te novantu te no mradyantu te yam dishmo yashcha no dweshti tamesham jambhe dadhmah .66.Homage to Rudras, those whose home is earth, whose arrowsis men's food.To them , ten eastward, southward ten, ten to the south, tento the north, ten to the region uppermost!To them be homage! May they spare and guard us. Withintheir jaws we lay the man who hates us and whom weabhor.
AUM ALL PRAYERS TO THY LORD OF LIFE .

Vedastra-Thank GOD

The soul being Brahman there is no question to merge with Brahman . Therefore I too have never come across with the idea of moksha being such as to be liberated for ever .Vedas call many of demigods to drink somrasa , so how anybody can say them to be liberated ? There is another word : jeevanmukta : but it is not moksha . Krsn says : na nivartante : means jeevanmukta . Gita shloka Eehante kaamabhogaartha 12/16 does not talk of moksha , Arth dharma kamadik bhoga , here ramcharitmanas also does not talk of moksha . Can a sun ray go back to sun ? NO .Can a fire flame come back to wood ? NO . Can a drop of sea water evaporated and drawn to a distance come back ? NO .Can an inhaling air be again taken ? NO . There is no moksha and the soul will have to bear all results of all deeds performed here in the earth , be it this life or other . Therefore never be engaged to bad deeds the Antaratma[ inner pious soul ] does not allow OR suffer .Swamiji laughed .The shop keeper said that the dog is very stupid and always tries to sit near the cash chest therefore I hit him . Swamiji told the shop keeper , gentleman this is your father who died two years back . Oh , but it is empty the man replied . Swamiji was stunned to note , thank god ,me is stupid and not the dog . Veda says…Vishnu karmani pashyash , see the strange nature, as the Performer .most often, in this world that we live, we are all more focused on who the other person is than trying to understand who I am. Often we are judgmental about any and every one around us - without even bothering about our own qualification to sit on judgment! Therefore Say good bye to moksha and be a noble human being . ino viśvasya bhuvanasya ghopāḥ sa mā dhīraḥ pākamatrā viveśa || 21/164/1mndlm
There is the Universe's mighty Keeper, who, wise, hath entered into me the simple.
tasyedāhuḥ pippalaṃ svādvaghre tan non naśad yaḥpitaraṃ na veda || 22/164/1mndlm
Upon its top they say the fig is luscious: none gaineth it who knoweth not the Father.

suparṇaṃ viprāḥ kavayo vacobhirekaṃ santaṃ bahudhākalpayanti |5/114/10mndlm

Him with fair wings though only One in nature, wise singers shape, with songs, in many figures….

If somebody tries to learn , this devotion , is the concept of jeeva being the part of parmatma , but not the parmatma and hence attaining the moksha . .

Vedastra-the scientific

Conclusion or inference of Vedas should be followed as they are the oldest scriptures . The scientific followings with text of Vedas is vedastra .Vedmantra Aa jaya yuvate patim 2/105/rig 1 tells the most scientific reason for women to choose their husband for coming generation to be fittest . Prachchhamyavamam kva ryatam purvyam gatam kastaddvibharti nutano vittam , o modern people remember your old simple behaviours and follow . Kshatriyasya vishvayoryavishve amruta yatha nah 1/42/rig 1 says we are every powerful and have the positivity .Krsn hints arjuna to be the powerful , similarly as the magnitude of sun rays , kashchiket katmam dyam rashmih 7/35/rig 1 and Kutastwaa kashmalam idam vishame samupasthitam;
Anaaryajushtam aswargyam akeertikaram arjuna.

Whence is this perilous strait come upon thee, this dejection which is unworthy of thee,
disgraceful, and which will close the gates of heaven upon thee? Vedas always tell to follow noble path Sura twamasi shushmini Som a esh ma…yaj7/19Payo dadhih somrupam…..21/19yajSom has got it’s own properties , but anything suitable and healthy can also be as useful as som is . Som has also got the adverse properties if not used properly and is termed as sura .the Vedmantra…Aum kratam smar , klibe smar , krato smar .This is very important to follow this mantra . The human has been termed as klibe means as immature as wet earth . If the human follows the som properties , he becomes sur or noble[ krato] and if not follows he becomes asur or demon [kratam ] .Goswamiji termed Ravna as asur and Vibhison as sur, both being from same family but following Wisdom at Diversion and Devotion path respectively . See…Ravna says….If thereforethe Lord Himself, the Delighter of the gods and the Reliever of Earth.s burden, hasappeared on earth, I will go and resolutely fight with him and cross the ocean of mundaneexistence by falling to His arrows. Adoration is out of question in this (demoniac) body,which is made up of the principle of ignorance, Tamasa.Vibhison says…..My lord, I am Ravna.s brother. Having been bornin the demon race. O Protector of gods, my body has the element of Tamas (inertia andignorance) preponderating in it and I have a natural affinity for sins even as an owl is fondof darkness..Having heard with my own ears of Your fair renown I have come to You with thebelief that my lord (You) dissipates the fear of rebirth. Save me, save me, O Hero ofRaghu.s line, reliever of distress, delighter of those who take refuge in you..

Vedastra-incarnation

Concept of Hindu[sanatan] dharm is as simple as other dharm’s almighty oneness .Prayaanakaale manasaachalenaBhaktyaa yukto yogabalena chaiva;Bhruvormadhye praanamaaveshya samyakSa tam param purusham upaiti divyam.At the time of death, with unshaken mind, endowed with devotion and by the power ofYoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches that resplendentSupreme Person , the one Almighty .Now , hindu dharm tells to achieve this goal either by leaving no chance or by attaining the human body in second time and this human body can be achieved only when human form of the almighty is in mind at the death time , that is symbolic worship .Antakaale cha maameva smaran muktwaa kalevaram;Yah prayaati sa madbhaavam yaati naastyatra samshayah.And whosoever, leaving the body, goes forth remembering , the almighty form alone at the time of death,he attains same being; there is no doubt about this.This is great BHAGWAT GITA GYAN .Also as per Vedas human form can be achieved , three times only , 1st for knowledge 2nd for duty and 3rd for bhakti or liberation .
The Avtar [incarnation] theory for DUTY is as follows…
Praapya punyakritaam lokaanushitwaa shaashwateeh samaah;
Shucheenaam shreemataam gehe yogabhrashto’bhijaayate.
Having attained to the worlds of the righteous and, having dwelt there for everlasting
years, he who fell from Yoga is reborn in the house of the pure and wealthy .

Athava yoginaameva kule bhavati dheemataam;
Etaddhi durlabhataram loke janma yadeedrisham.

Or he is born in a family of even the wise Yogis; verily a birth like this is very difficult to obtain in this world .
For three births , first gyan comes…Rasavarjam raso’pyasya param drishtwaa nivartate.The objects of the senses turn away from the abstinent man, leaving the longing(behind); but his longing also turns away on seeing the Supreme.Then comes the duty…..Jijnaasurapi yogasya shabdabrahmaativartate.By that very former practice he is borne on in spite of himself. Even he who merelywishes to know Yoga transcends the Brahmic word. Then at last liberation is achieved……Kimaachaarah katham chaitaam streen gunaan ativartate.What are the marks of him who has crossed over the three qualities, O Lord? What is hisconduct and how does he go beyond these three qualities?

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..

Vedastras-way to nrivitti

The absolute is one and that is Brahman and similarly gyan is the ladder to reach Brahman and that is moksha .For this Guru and gurukripa these two words are closely related with Sanyas and Moksha . There may be many sects of hindu dharm , but if guru follows the Sanyas and addresses properly for moksha , the difference between the agyan about body pleasure and gyan about soul pleasure will be clear .This will also be in the benefit for guru and the pupil . For the definition of these two words Veda pramanas are essential . This has become the trend of greed to misinterpret and misguide the people and people have fallen to failure. So if one feels pleasure experiencing the Almighty in himself is liberated in real sense. Therefore, once one knows Aham Brahama Asmi - or Tat Tvam Asi which means that the Brahman is not separate from you. Once one understands that the Brahman is not separate from I, then will such a person need anything more? That stage which makes a person not "wanting anything" - no needs, no desires, no wants . Is that not the freedom ? Is that not the liberation ? Is that not the Moksha?
If we see around in the nature every creature has the tendency to perform and that too for him or his family . Only human uses his brain to unearth the possibilities for better living . A target or fruit of action always remains in the mind . It is the failure due to some reasons for which person does not get the wanted result . so it is better to adopt it as a Prasad . All hindu scriptures are derived with this possibility and the pauranic stories are the guidance . Take the example of Hanumanji in ramayan . Total actions are limited to maximum effort of him and the result is taken as Prasad . No fruit of action disturbs him as nothing is concentrated to his welfare . As for vedas reference for moksha is concerned , no pramana is there , as Indra is treated as warrior and expected to come again . vishnu is treated as mighty soul . Rudra as terrible destroyer and the Almighty as the one which creats and destroy and again creates the one , so no idea of liberation which is ultimate , is there . The earlier parts of Veda guide the individual ie: jeeva on ways and means to satisfy the needs and wants. what one need to do and what one need not do etc. The latter part of Veda however focus on the self. If you look at this interpretation, it sounds very rational and logical. once a jeeva is satisfied with the transactional wants / needs; the jeeva is encouraged to look a little deeper on self. But to study or look at self, there is no other means are available - other than Veda itself. But then again, the process does not ask the person who wants to look - not to believe anything which is against the nature. In other words, "belief is needed with understanding". Our thinking faculty is provided with certain abilities to compare, connect, relate, differentiate etc. we need to use all these and to use all these we need to know what it is, where to use etc. That is why Veda is considered as a Pramana - and this has to be understood and believed. Verily there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time. The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace. The ignorant, the faithless, the doubting self proceeds to destruction; there is neither this world nor the other nor happiness for the doubting. Now in this world privitti is to find nrivitti and Vedas direct to act and make the privitti to perform holy yajnas and that is real part to get liberation , say nrivitti .

The fate

There was a king pratapbhanu with no seeking for any reward in his heart; the king was a man of great
intelligence and wisdom. Whatever meritorious act he performed in thought, word or
deed, the wise king dedicated it to Lord .
Equipping himself with all the outfit of hunting, the king mounted a gallant steed one day
and, entering the dense forest of the Vindhya range, killed many a sacred deer. While
ranging in the wood he espied a wild boar. It looked as if with the moon in his mouth the
demon Rahu had hid in the forest. The orb was too large to be contained in the mouth,
yet in his rage he would not disgorge it. Thus have I chosen to portray the beauty of the
frightful tusks of the boar, while its body too was of an enormous size and bulk. Growling
at the tramp of the horse and pricking up its ears it gazed with a startled look . On seeing the huge boar, which resembled a purple mountain-peak, the king
whipped the horse and advanced rapidly, challenging the boar at the same time and
saying it could no longer escape.
While wandering in the forest he espied a hermitage. In that hermitage dwelt,
in the disguise of a hermit, a monarch who had been despoiled of his kingdom by
Pratapabhanu and who had run away from the field of battle deserting his army. Knowing
that the time was propitious for Pratapabhanu and most unfavourable to his own self,
he felt much disgusted at heart and refused to return home; and he was too proud
to come to terms with the victor. Suppressing the anger in his own heart the ex-king
lived in the forest like a pauper in the garb of an anchorite. It was to him that king
Pratapabhanu went and he for his part immediately recognized that the newcomer was
no other than Pratapabhanu. Overcome by thirst, the latter, however, could not recognize
the ex-king. Perceiving his holy garb Pratapabhanu took him to be a great sage and,
getting down from his horse, made obeisance to him. The king was, however, too astute
to disclose his name Said the anchorite, .So be it, O king. But there is one difficulty; hear it too. Even
Death shall bow his head at your feet (much more those who are subject to death). The
only exception shall be the Brhmins, O ruler of the earth. The Brahmins are ever
powerful by virtue of their penance; no one can deliver from their wrath. If you can reduce
them to your will, O king, even Brahm., Vishnu and the great Lord shiva shall be at
your command. Might is of no avail against the Brhmins; with both arms raised to
heaven I tell you this truth. Listen, O sovereign; if you escape the Brahmin.s curse, you
shall never perish.. Hearing his words, the king rejoiced and said, .My lord, I shall no longer
die. By your grace, O benevolent master, I shall be blessed at all times.. Knowing that the king was completely under his influence, the hermit, who was
clever at deception, said, .Listen, O king: I tell you the truth. For me in this world there
is nothing hard to obtain. I will surely accomplish your object, devoted as you are in
thought, word and deed to me. The power of Yoga (contemplation), planning, penance
and mystic formulas works only when secrecy is maintained about them. O king, if I
cook food and you serve it and if nobody comes to know me, whoever tastes the food
so prepared shall become amenable to your orders. Again, I tell you, whosoever dines
at the house of such people shall, O king, be dominated by your will. Go and operate
this scheme, O king, and take this vow for a whole year. A spirited foe, even though left alone, should not be lightly regarded. The hermit cooked four kinds of foods with six different tastes as mentioned .

Vedas. He prepared an illusory banquet and a variety of seasoned dishes more than
one could count. Dressing the flesh of a variety of animals the wretch mixed with it the
cooked flesh of Brahmins. All the invited Brahmins were then called for the dinner.
Their feet were duly washed and they were respectfully shown to their places.The
moment the king began to serve the food, a voice from heaven said, .Up, up,and return to your homes. Taste not
this food; it is most harmful. The dishes include the flesh of the Brahmins..Up rose all
the Brahmins believing the ethereal voice. The king lost his nerve; his mind was
bewildered with infatuation. As fate would have it, he could not utter a word. Listen, O people: whosoever incurs the displeasure of heaven, for him a grain
of dust becomes vast as Mount Meru, a father becomes frightful as Yama (the god of
death) and every rope a snake. Then exclaimed the Brahmins in wrath, regardless of consequences, .O foolish
king, go and take birth in the demon.s form, you and all your family..

A bad kali dream

Every virtue had been engulfed by the sins of Kali; all good books had disappeared; impostors had promulgated a number of creeds which they had invented out of their own wit. The people had all fallen a prey to delusion and all pious acts had been swallowed by greed. while I describe a few peculiarities of Kali No one follows the duties of one.s own varna, and the four stages of life also disappear. Every man and woman takes delight in revolting against the Vedas. The brhmin sell the Vedas; the kings bleed their subjects; no one respects the injunction of the Vedas. The right course for every individual is that which one takes a fancy to; a man of erudition is he who plays the braggart. Whoever launches spurious undertakings and is given over to hypocrisy, him does everyone call a saint. He alone is clever, who robs another of his wealth; he who puts up false appearances is an ardent follower of established usage. He who is given to lying and is clever at joking is spoken of as a man of parts in the Kali age. He alone who is a reprobate and has abandoned the path of the Vedas is a man of wisdom and dispassion in the Kali age. He alone who has grown big nails and long locks of matted hair is a renowned ascetic in the Kali age They alone who put on an unsightly garb and ornaments, eat anything and everything, no matter whether it is worth eating or not, are ascetics; they alone are perfect men and they are worth adoring in the Kali age. They who are of maleficent conduct are held in great esteem and they alone are worthy of honour. Even so they alone who are babblers in thought, word and deed are orators in the Kali age. Dominated by women, my lord, all men dance to their tune like a monkey controlled by its trainer. Sudr instruct the twice-born in spiritual wisdom and, wearing the sacred thread, accept the worst type of gifts. All men are given over to sensuality and greed and irascible too, and are hostile to the gods; the brhms, the Vedas as well as to the saints. Unfortunate wives desert their accomplished and handsome husband and bestow their heart on a paramour. Wives having their husband alive have no ornament on their person, while widows adorn themselves in the latest style. The disciple and the preceptor severally resemble a deaf man and a blind man : the one would not listen, while the other cannot see. A spiritual guide who robs his disciple of money but fails to rid him of his sorrow is cast into a terrible hell. Parents call their children and teach them such religion as may fill their belly.Men and women talk of nothing else than the Knowledge of Brahman; while in their greed they would kill a gentle or, for the matter of that, even their own spiritual guide for the sake of a single shell. sdras argue with the twice-born : .Are we in anyway inferior to you? A good brhm is he who knows the truth of Brahman !. and defiantly glower at them. They alone who are covetous of antother.s wife and are clever at wiles and steeped in delusion, malice and worldly attachment are enlightened men swearing by the identity of the individual soul with Brahman. Doomed themselves, such people bring ruin even to those rare souls who tread the path of virtue. They who find fault with the Vedas by dint of logic are condemned to each hell for a whole Kalpa (cycle). People of the lowest grade in society such as lit., those who cook and feed on the flesh of a dog, the distillers of spirituous liquors get their heads shaved and enter the order of sanyasa (renunciation) when their wife is no more in this world and they have lost their household property. They allow themselves to be worshipped by the gentle and bring ruin to themselves here as well as hereafter. As for the brhms, they are unlettered, grasping, lascivious, reprobate and stupid and marry low women of a lewd character. on the other hand, practise Japa (the muttering of prayers) and austere penance, undertake sacred vows of various kinds and expound the Puranas from an exalted seat. All men follow a course of conduct of their own imagination; the endless variety of wrongdoing cannot be described in words. In the age of Kali there ensues a confusion of castes (due to promiscuous intermarriages) and everyone infringes the sacred laws. Men perpetrate sins and reap suffering terror, disease, sorrow and desolation.

 Overcome by delusion they walk not in the path of Devotion to god, conjoined with dispassion and wisdom.a path which has the approval of the Vedas.and invent diverse creeds of their own. The so-called recluses build themselves houses and furnish them at considerable expense; dispassion is no more to be seen in them, the same having been wiped out by their sensuality. The so-called ascetics grow wealthy and householders go penniless: the freaks of the Kali age are beyond all telling. Men drive out a well-born and virtuous wife and bring home some servant-girl, casting to the winds all good usage. Sons respect their father and mother only so long as they have not seen the face of their wife. From the time they take a fancy to their wife.s kinsfolk they begin to look upon their own people as their enemies. Kings get addicted to sin and cease to have anything to do with piety. They ever persecute their subjects by inflicting unmerited punishment on them. The meanest churl, if he is rich, is accounted noble is known only by his sacred thread, and an ascetic by his naked body. He who refuses to recognize the Vedas and Puranas is a true saint and servant of Hari in the Kali age. Poets are seen in large numbers; but the munificent (who reward them) are seldom heard of. Those who find fault with others. virtues can be had in any number, but no one possessing virtues. In the Kali age famines are of frequent occurrence: for want of foodgrains people perish miserably en masse. : in the age of Kali duplicity, perversity, hypocrisy, malice, heresy, pride, infatuation, concupiscence and arrogance etc., pervade the whole universe. Men practise Japa (the muttering of prayers), austere penance and charity, perform sacrifices and undertake sacred vows with some unholy motive. The gods rain not upon the earth and foodgrains sown in the soil do not germinate. Women have no ornament except their tresses and have an enormous appetite. Though miserable for want of money, they are rich in attachment of various kinds. Though hankering after happiness they love not piety, stupid as they are. Though they are poor in wits, their mind is hardened and knows no tenderness. As for men, they are tormented with diseases and find no enjoyment anywhere. They are conceited and contend with others without any rhyme or reason. Men.s life is short, extending to not more than five or ten years; yet in their pride they reckon on surviving the end of creation. The age of Kali has driven men mad: no one respects the sanctity even of one.s sister or daughter. There is no contentment, nor discernment, nor composure. People of all classes, whether high or low, have taken to begging. Envy, harsh words and covetousness are rampant; while evenness of mind is absent. People are all smitten with bereavement and deep sorrow. The duties and rules of conduct prescribed for the four orders of society and stages in life are neglected. Self-control, charity, compassion and wisdom disappear; while stupidity and fraud multiply to a large extent. Men and women all pamper their body; while slanderers are diffused all over the world

Devotion the god grace

Great sages nonetheless point out some difference between the two knowledge and devotion, listen to the same with rapt attention Wisdom, dispassion, Yoga (union with God) and Realization.mark me.are all masculine in conception, The might of man is formidable indeed; while a woman is naturally weak by her very birth. But that man alone who is unattached and resolute of mind can forwear woman. not the sensual voluptuary, who has turned his face against the feet of Rama (the Hero of Raghu.s line). But even such an enlightened sage succumbs to the charms of a pretty woman at the very sight of her moon-like face. It is God rama own Maya (deluding potency) that manifests itself in the form of a woman! But that man alone who is unattached and resolute of mind can forwear woman. Here I do not speak in a partisan spirit, but merely state the view of the Vedas and Puranas as well as of the saints. A woman is never enamoured of another woman.s beauty : this, is a strange phenomenon. Maya and Bhakti (Devotion), mark me, both belong to the feminine group, as everyone knows. Again, Bhakti is beloved of rama (the Hero of Raghu.s line); while poor Maya is a mere girl. The Lord of the Raghus is well-disposed towards Bhakti; hence Maya is terribly afraid of her. Nay, Maya shrinks at the very sight of the man in whose heart ever abides unobstructed the peerless and guileless spirit of Devotion, and cannot wield her authority over him. Knowing this, sages who have realized the Truth solicit Bhakti, which is the fountain of all blessing . Lord of the Raghus save Vibhisona from being consumed by the fire of Ravna.s wrath, fanned to fury by his own (Vibhison.s) breath (words), and bestowed on him unbroken sovereignty. Nay, He conferred on Vibhison with much diffidence the same fortune which Lord shiva had bestowed on Ravna after the latter had offered his ten heads to Him in a sacrifice . See how krsn guides Arjun…. Gunaanetaanateetya treen dehee dehasamudbhavaan; Janmamrityujaraaduhkhair vimukto’mritamashnute. The embodied one, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality. Maam cha yo’vyabhichaarena bhaktiyogena sevate; Sa gunaan samateetyaitaan brahmabhooyaaya kalpate. And he who serves Me with unswerving DEVOTION [ BHAKTI ] , he, crossing beyond the qualities, is fit for becoming Brahman. This a fact that maya , the delusion , should be kept strictly under the seat . Now I tell you my own realization, [Tells Kagbhusundi , a character from ramcharitmanas ] unless we adore Hari our troubles will not end. without Rama.s grace it is not possible to know the Lord.s greatness. Without knowledge faith is out of the question; and without faith there can be no love. Shorn of love, devotion will not abide any more than the lubricity produced by water. Is spiritual illumination possible without a preceptor ? Or, again, is it possible to acquire wisdom without dispassion? Or, as the Vedas and Puranas declare, can one attain happiness without devotion to Hari? Again, can one find peace without innate content? Can a boat ever float without water even though you strain every nerve till your last breath? Without content desire cannot cease; and so long as desire continues you can never dream of happiness. Again, can desire be got rid of without adoring rama? Can a tree ever take root without soil? Can even-mindedness be acquired without spiritual enlightenment? Can anyone get moving space without ether? There can be no piety without faith. Can anyone get odour except from the earth and spread one.s glory except through austere penance?
 Can there be any taste in this world without water? Can virtue be acquired without waiting upon the wise, any more than colour can exist without the element of fire, my master? Can the mind be at rest without experiencing the joy inherent in one.s own self? Can there be any sensation of touch without air, and any success without faith? In a like manner the fear of rebirth can never cease except through worship of Hari. Without faith there can be no Devotion and rama never melts except through Devotion; and without rama.s grace the human soul can never attain peace even in a dream. Pondering thus, abandon all cavilling and scepticism and adore the all beautiful rama, the Hero of Raghu.s line, a fountain of mercy and the delight of all. rama is an ocean of countless virtues : can anyone sound His depth? I have only told you the little I have myself heard from the saints. The Lord is won only by sincere Devotion and is a fountain of joy and an abode of compassion. Therefore, giving up worldly attachment, vanity and pride, one should ever adore Sita.s Spouse. Now I tell you my own realization, [Tells Kagbhusundi , a character from ramcharitmanas ] unless we adore Hari our troubles will not end. without Rama.s grace it is not possible to know the Lord.s greatness. Without knowledge faith is out of the question; and without faith there can be no love. Shorn of love, devotion will not abide any more than the lubricity produced by water. Is spiritual illumination possible without a preceptor ? Or, again, is it possible to acquire wisdom without dispassion? Or, as the Vedas and Puranas declare, can one attain happiness without devotion to Hari? Again, can one find peace without innate content? Can a boat ever float without water even though you strain every nerve till your last breath? Without content desire cannot cease; and so long as desire continues you can never dream of happiness. Again, can desire be got rid of without adoring rama? Can a tree ever take root without soil? Can even-mindedness be acquired without spiritual enlightenment? Can anyone get moving space without ether? There can be no piety without faith. Can anyone get odour except from the earth and spread one.s glory except through austere penance? Can there be any taste in this world without water? Can virtue be acquired without waiting upon the wise, any more than colour can exist without the element of fire, my master? Can the mind be at rest without experiencing the joy inherent in one.s own self? Can there be any sensation of touch without air, and any success without faith? In a like manner the fear of rebirth can never cease except through worship of Hari. Without faith there can be no Devotion and rama never melts except through Devotion; and without rama.s grace the human soul can never attain peace even in a dream. Pondering thus, abandon all cavilling and scepticism and adore the all beautiful rama, the Hero of Raghu.s line, a fountain of mercy and the delight of all. rama is an ocean of countless virtues : can anyone sound His depth? I have only told you the little I have myself heard from the saints. The Lord is won only by sincere Devotion and is a fountain of joy and an abode of compassion. Therefore, giving up worldly attachment, vanity and pride, one should ever adore God .