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 .