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 .

Vedastras the best Certification

Matter of Pramanas or certification is purely arbitrary . Every society has its own scriptures for guidance of family life . Hindu Vedas also say of family life and the reference is authenticated by five pramanas of which shabda pramana refers to the literature . But the absolute is always One and that is Akshar pramana and is abstract of these five pramanas . Shabda pramana is not the absolute , it is Akshar pramana . For example any letter say a , b or ka, kha is absolute and not the word as apple or khag . Take the example of entertainment world , it’s purpose is same in all languages , similarly the spiritual world has the same explanation of the God , may be any scripture . It is the grasping power of the individual called the Wisdom , which has the meaning .If you see in Discovery channel , all the birds , animals shout in their language when any Tiger enters . Everybody becomes alert means all are knowing the common language . It is also the god given power sometimes as Police use dogs to smell the culprits . Now this is actually spiritual world which is imperishable and not the scientific world which is changing day by day, for example the computer started with a 7x3x2 feet size to now the pocket size . Even today server gets down and the work stops , so this technically is imperfect . Akshar has also been described as A+KSHAR , means that never perishes , similarly Brahman or God never perishes .Take one example …1. In short about somaras is asSura 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..In gita krsn first addresses arjun as klebya and after speaking gita ,as sur or sacred soul as Demigod.

2. Vedas say Kasmai devay havisha vidhem .
Gita explains it but in two ways…1. Jijnaasurapi yogasya shabdabrahmaativartate.6/44 or Even he who merely
wishes to know Yoga transcends the Brahmic word [ Shabda pramana ].
Means yogi needs not to know about Brahman or in other words Jeevatma is itself Brahman [ Advaita ] .
2. Yasmaat ksharam ateeto’hamaksharaadapi chottamah;
Ato’smi loke vede cha prathitah purushottamah 15/18.
As I transcend the perishable and am even higher than the imperishable, I am declared as
the highest Purusha in the world and in the Vedas , means Brahman is other than Jeevatma [ Dvaita ] .
So Shabdha pramana is not very clear and Akshar Pramana is accurate .
Krsn therefore says that the Brahman is the letter A in word Akshar which means perishable without A .
Now again see what goswamiji writes in Ramcharitmanas….
karai jo karama pava phala soi, nigama niti asi kaha sabu koi .
He alone who does an act
reaps its consequences: such is the law of the Vedas and so declare all..

Now see what he again says…
auru karai aparadhu kou aura pava phala bhogu,
ati bichitra bhagavanta gati ko jaga janai jogu .
.But in this case we find that one commits the offence and another reaps the
fruit. Highly mysterious are the ways of God: no one in this world is competent to
know them..

Therefore the Inference is , that every interpretation of Shabdhas of the scriptures should be , only, useful fruitful and for the welfare of the Humanity and the environment .