RigvedaShakalyaMandala1

अग्निमीळे पुरोहितं यज्ञस्य देवं रत्वीजम I

होतारं रत्नधातमम II
अग्निः पूर्वेभिर्र्षिभिरीड्यो नूतनैरुत I
स देवानेह वक्षति II
अग्निना रयिमश्नवत पोषमेव दिवे-दिवे I
यशसं वीरवत्तमम II
अग्ने यं यज्ञमध्वरं विश्वतः परिभूरसि I
स इद्देवेषु गछति II
अग्निर्होता कविक्रतुः सत्यश्चित्रश्रवस्तमः I
देवो देवेभिरा गमत II
यदङग दाशुषे तवमग्ने भद्रं करिष्यसि I
तवेत तत सत्यमङगिरः II
उप तवाग्ने दिवे-दिवे दोषावस्तर्धिया वयम I
नमो भरन्त एमसि II
राजन्तमध्वराणां गोपां रतस्य दीदिविम I
वर्धमानंस्वे दमे II
स नः पितेव सूनवे.अग्ने सूपायनो भव I
सचस्वा नः सवस्तये II
                                                                 

The Vedic Sanskrit Corpus - Word by Word Grammar, Syntax and Morphology of the Holy Vedas

Rugveda Mandala 1 hymn 1

अग्निमीळे पुरोहितं यज्ञस्य देवं रत्वीजम I

होतारं रत्नधातमम II  -1/1/1

1.अग्निमीळे-अग्नि॒म् ई॑ळे

अग्नि॒म्

अग्नि॒म्=अग्नि + अहोम

अग्नि

sacrificial fire

From this sacrificial fire all universe generated ,so universe ,sacrifice to the fire,which declaring as,
O Agni, you are Indra, the mighty Lord of all beings; you are adorable Vishnu of immense sweep; O Brahmanaspati (Agni, Lord of prayers); you are Brihaspati, the possessor or wealth; O Ordainer (Agni), you are fill of wisdom. Rigveda 2.1.3
That One which came to be, enclosed in nothing,
arose at last, born of the power of heat.
  

अहोम

no oblation

oblation=निर्वाप

मा निर्वाप

ई॑ळे

ile

Come from the word इला

means  स्यन्दन

translation- flowing of life

पुरोहितं

the only guide

यज्ञस्य

giver of sacrifice

देवं

the Almighty God

रत्वीजम

ऋत्विज-the root word meaning

 who sacrificing regularly/The invoker/worship

होतारं

 guide of life

रत्नधातमम

lavishest of wealth

Translation of ruk veda 1/1/1

I worship agni, (the destroyer of all evils)flowing of life,  the only guide ,giver of sacrifice,the Almighty God,guide of life,lavishest of wealth.

http://www.youtube.com/watch?v=qW_x3MbubEM&feature=youtu.be

अग्निः पूर्वेभिर्र्षिभिरीड्यो नूतनैरुत I

स देवानेह वक्षति II

अग्निः

sacrificial fire

From this sacrificial fire all universe generated ,so universe ,sacrifice to the fire,which declaring as,
O Agni, you are Indra, the mighty Lord of all beings; you are adorable Vishnu of immense sweep; O Brahmanaspati (Agni, Lord of prayers); you are Brihaspati, the possessor or wealth; O Ordainer (Agni), you are fill of wisdom. Rigveda 2.1.3
That One which came to be, enclosed in nothing,
arose at last, born of the power of heat.
पूर्वेभि
ancient
र्र्षिभिरीड्यो
Praisewothy
ray of light
नूतनैरुत

Praisewothy
Noble
ray of light
स
you(we dont know gender of god)
देवानेह
देव= the god
एह=Characterized by keen expectancy .
वक्षति
Be present and apparent throughout.

Translation of ruk veda 1/1/2

                Ancient Praisewothy ray of light,Praisewothy Noble ray of light,you the god(Characterized by keen expectancy) present and apparent throughout.

Index

RigvedaShakalyaMandala1

RigvedaShakalyaMandala 2

RigvedaShakalyaMandala 3

RigvedaShakalyaMandala 4

RigvedaShakalyaMandala 5

Vedas translation

House of Wisedom

Dear brothers of all religions we Wellcome all of join this House of Wisedom
Vedas are essan of Hinduism,aka Sanatan dharma.
In this translation you find all vyakaran,Nirukti,Nirghantu all the essential linguistic component.We take various vashya of Sankaracarya,kumaril bhatta,Vamati Bachashpati Misra and all formar acaryas of this country.
Work with grammar and syntex totaly dependent on Nirukta.
Translation and Commentary on the Holy Vedas: Contains Sanskrit text, its English translation with brief explanation of Hymns. The explanations are given in a unique way by placing them in parenthesis along with the actual translation. The flow of text between actual translation and the explanations gives a smooth textual flow. Outstanding feature of the translation is its loyalty to the actual Sanskrit – in terms of grammatical syntax and word usage. No Sanskrit word from the Vedas was left untranslated and no new words were introduced inside the translation to elaborate a point, to justify a given opinion or for the sake of English writing .
Accurate translation of the Vedas is impossible. How can House of wisdom claim that their  work is accurate?
We agree that accurate translation of the Vedas is virtually impossible. However, what is humanly possible is (1) not to delete any Sanskrit words of the Vedas from the translation, (2) not to add unwarranted words inside the translation suggesting these are equivalent of Sanskrit words and (3) follow the same grammatical syntax of the Hymns.




House of Wisedom have not deleted any word from translation, have not added unwarranted words inside the translation, and have followed the same grammatical syntax. While almost all translators have arbitrarily refrained from translating far too many words, simultaneously far too many unwarranted words were added by them inside actual translation. Thirdly, the grammatical syntax of the Sanskrit Hymns was often not followed by many translators. While translating the Divine words of Vedas, no human being has any authority to arbitrarily delete anything from and add anything in to the Vedas.






Keeping these points in mind, House of wisedom have attempted to provide a translation that is more accurate than many of the widely circulated translations.




TRANSLATION:



1.Every attempt has been made to make the translation accurate and correct with the Sanskrit text of the Vedas.


2.This translation is literal, not literary.


3.No Sanskrit word omitted from translation due to negligence, arbitrary reason or for the sake of English writing.


4.No new words introduced inside the translation to elaborate a point, to justify a given opinion or for the sake of English writing.


5.The translation does not show allegiance to any group or any particular school of thought.



EXPLANATION:


1.In addition to the translation, explanation of each verse is given at the bottom of every page


2.The explanation is within parenthesis along with the translation, using proverbial and ornamental language.


3.Instead of Biblical English, use of contemporary American English made the flow of text very lucid and immensely readable. The commentary is easy to comprehend.


4.The comments are authentic, logical and scientific based on the Holy Vedas and Smrities.


5.Use of separate typefaces made the commentary and the actual translation distinct.



REFERENCES:


1.Cross-references with the verses of the Holy Vedas, Avesta, Tripitak and other scriptures have been given abundantly at appropriate places.


2.Anyone willing to study the Holy Vedas in depth and make comparative study with other scriptures will find this Commentary very useful ready-reference book.


3.Such elaborate reference system has not been seen in any other translations of the Holy Vedas.



INDEX:


The index is descriptive and elaborate, covering  pages.


Merely reading the index helps in understanding what the Holy Vedas says about a particular subject.


This unique index makes it very useful and handy for researchers, scholars or just anybody who is interested in  studies of Sanatan Dharma.

Comparative study on vedas and quran part 1

Thou hast made me endless, such is thy pleasure. This frail vessel thou emptiest again and again, and fillest it ever with fresh life.

This little flute of a reed thou hast carried over hills and dales, and hast breathed through it melodies eternally new.

At the immortal touch of thy hands my little heart loses its limits in joy and gives birth to utterance ineffable.

Thy infinite gifts come to me only on these very small hands of mine. Ages pass, and still thou pourest, and still there is room to fill.

-Rabindranath Tagore
Befor study two most holybook of mankind let me clear some topics,the comparison,done through proper study of Arabic and Sanskrit.We never use english errorful translation which always under question.
VEDAS
There are four Vedas, the Rig Veda, Sama Veda, Yajur Veda and Atharva Veda. The Vedas are the primary texts of Hinduism. They also had a vast influence on Buddhism, Jainism, and Sikhism. Traditionally the text of the Vedas was coeval with the universe. Scholars have determined that the Rig Veda, the oldest of the four Vedas, was composed by Almighty Omkar., and revealed to mankind from 10,000b.c.
Vedas a revealed book said various religion scholars ,and holy books.



Qur'an
The Qur'an is the primary text of Islam, revealed to the Prophet Muhammed beginning in the year 610 C.E. It was canonicalized between 644 and 656. The Qur'an is required reading for anyone who wants to understand Islam. Qur'an means "The Recital" in Arabic; according to the story, the angel Gabriel commanded Muhammed to "Recite!".

The holy quran start with Al Fatihah
Surah 1. The Opening
1:1 In the name of Allah, Most Gracious, Most Merciful.


Bismi Allahi alrrahmani alrraheemi
1:2 Praise be to Allah, the Cherisher and Sustainer of the worlds;


Alhamdu lillahi rabbi alAAalameena
1:3 Most Gracious, Most Merciful;


1:4 Master of the Day of Judgment.


1:5 Thee do we worship, and Thine aid we seek.


1:6 Show us the straight way;


1:7 The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.

If Allah is the only one God, why does He use the pronoun "we"instead of "I" referring to Himself in the Quran?
Muslim scholar said,
However, the usage of both plural and singular pronouns referring to Allah (swt) are seen only in the first person such as “I, me, we, our”.
But the essential point to which we must pay attention is that “we” doesn’t come to mean plural in these verses. It is used as “royal we” for which many languages including Arabic, English, Hebrew and Persian provide the usage. “Royal we” is used for singular person displaying the meanings of royalty and grandness.
So, “we” used to refer Allah in the verses, doesn’t indicate the plural of the noun. Rather it displays the majesty, grandness, the endless power of Allah (swt) and sometimes anger and wrath for the sinners and criminals.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
very interesting,let come to linguistic,and find that such royal we not exist in indoeuropean languages.sorry to all muslim appologist.Now come to quranic explanation on that issue.
1:5 Thee do we worship, and Thine aid we seek.


If its come from god as mention by muslim,why we worship????????
It must be you worship,not we,??????????????????
For this we take another example.


17:106 (It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.
Its clearly pointed that there exist more than one Allaha,as muslim not belive all the manifestation of allaha,then only logic exist muslim r worst polythist.
here is another example.
42:7 Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire.
So we take the word of muslim apologist,
Why does Allah the Lord use the word "We" to refer to Himself?
by Dr. Muzammil H. Siddiqi

Question. We already know Allah our lord is One. As in Surah al-Ikhlas 112:1-4. But why does Allah the Lord use the word “We” to refer to Himself in many verse or ayat in the Qur’an? For example He says in Surah al-Anbiya’ 21:107 “And We did not send you (O Muhammad) except as a mercy to the world.” The word “we” is plural, more than one. Why does Allah use “We” instead of “I” to refer to Himself? (Izani Mahayudin bin Abd Aziz, Malaysia)

Answer. The Qur’an says very clearly that there is only One God, Allah. “There is no god but Allah” is the basic principle of Islam. There is no ambiguity about this fact in the Qur’an and there are hundreds of ayat or verses of the Qur’an that make this point very clear. Belief in more than one God is Shirk (polytheism) and a major sin according to the Qur’an.

Whenever in the Qur’an Allah is mentioned in the third person there are always singular pronouns used, such as He, him (Huwa or Hu). Whenever Allah is spoken to in the second person there are also singular pronouns, such as Thou, Thine and Thee (Anta, Ka). However only in the first person some times the pronouns I, My or Mine (Ana, Iyaya, ya) are used and sometimes We, Us and Our (Nahnu, Na) are used.

This is a style of speech. Sometime the speaker says I and sometime says we. We also use that in our conversations. In the Qur’an you will see that often the first person singular such as I or My is used, when Allah speaks about His love, care and closeness and forgiveness for His servants. In a similar way the first person plural is often used when Allah speaks about His power, majesty, glory, great deeds or when He speaks about His anger and wrath for the sinners and criminals. (This is, of course, the general use. Sometime the reverse is also the case, depending on the context of the Surah.)
So its not linguistic royal we,or blah blah!!!!!!!!!
but want to proved quran reference from quran,no sir,Its not work,you yourself trapped and verified that quran contradicts itself,how a revel book contradict?
If it contradict its man made,so your argument not only prove quran is man made with grammaritically errorful.
Now what vedas said in this matter?
before we continue vedas ,first know two things.
1." ahomidam janami"-I am learning."sarbam karmakhilyam partha gyana parisamapyate"All action end after reciving the knowledge " ahomidam janami"-I am learning.here the word "I" is called "Drashtah"-the odience.the word "learning" is called "drishya"-cliping.the mixture of two different entity is not possible if they r truly different.Like the "drashtha" and "drishya" if both r truly different then we not able to mixture them in our mind.But the difference is not eternal its just difference of working,so its virtual.The reflection of a face in a mirror has no real existence apart from the reflected face. So also, the Jiva, who is only the reflection of the Self or Pure Consciousness in the intellect (or mind) has really no separate existence apart from the Self. That Self, which is of the nature of eternal consciousness, I am. When one face is reflected in a number of mirrors the reflections may be of different shapes and sizes, according as the mirror is plain or convex or concave. The reflection in a particular mirror shakes if that mirror shakes. The reflection is hazy if the mirror is not clean. But all these differences in the various reflections do not at all affect the face that is reflected. In the same manner the Jivas or the individual souls which are only reflections of the same Self in different minds have different characteristics, depending on the nature of each mind, but the Self which is the original does not at all take on the characteristics of the minds, but remains ever the same. The Jiva, who is also in reality Pure Consciousness and therefore eternal and infinite, wrongly identifies himself with the particular mind in which he is reflected and with the physical body associated with that mind. Consequently, he looks upon himself as a limited individual and attributes to himself the joys and sorrows, hunger and thirst and old age and death, which all pertain only to the body and mind. The aim of all the Upanishads is to remove this wrong identification.Thats when maya remove,the removal of this false identityfication occured.
2.He is Brahman, He is Indra, He is Prajapati; He is all these gods; He is the five great elements−earth, air, akasa, water, light; He is all these small creatures and the others which are mixed; He is the origin−those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants−whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis is Consciousness. Consciousness is Brahman.-Aitariya brahman yajur veda
I know not how thou singest, my master! I ever listen in silent amazement.

The light of thy music illumines the world. The life breath of thy music runs from sky to sky. The holy stream of thy music breaks through all stony obstacles and rushes on.

My heart longs to join in thy song, but vainly struggles for a voice. I would speak, but speech breaks not into song, and I cry out baffled. Ah, thou hast made my heart captive in the endless meshes of thy music, my master!
O Agni, you are Rudra, the powerful god of the great Heaven; you are the valorous strength of the Maruts; you control nourishment; you move with the ruddy windes (i.e., with red flames); you bring happiness to the household; as Pushan you yourself protect your worshippers. Rigveda 2.1.6
Rudra is truly one; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time.-Svetasvatara Upanishad
In that point great Sankaracarya actually find the true god of vedas and said,
मनोबुद्ध्यहङ्कार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥
न च प्राणसंज्ञो न वै पञ्चवायुः
न वा सप्तधातुः न वा पञ्चकोशः ।
न वाक्पाणिपादं न चोपस्थपायु
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥
न मे द्वेषरागौ न मे लोभमोहौ
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥
न पुण्यं न पापं न सौख्यं न दुःखं
न मन्त्रो न तीर्थो न वेदो न यज्ञ ।
अहं भोजनं नैव भोज्यं न भोक्ता
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥४॥
न मृत्युर्न शङ्का न मे जातिभेदः
पिता नैव मे नैव माता न जन्मः ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्यं
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥५॥
अहं निर्विकल्पो निराकाररूपो
विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम् ।
न चासङ्गतं नैव मुक्तिर्न मेयः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥६॥
Now we explain each verse in english as well as vedic verification.
मनोबुद्ध्यहङ्कार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥
6.1: I am Without any Variation, and I am Formless,
6.2: I am Present Everywhere as the underlying Substratum of everything, and behind all Sense Organs,
6.3: Neither do I get Attached to anything, nor get Freed from anything,
6.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

CHAPTER II
17. Oh Omnipresent God, extolled by the praises of the learned,
Thou attainest to greatness through those lovely panegyrics. I realise that
greatness of Thine in my heart. May I never disobey Thee. May I, Oh
God, never abuse the pleasant and invigorating food, I have secured in Thy
creation. (yajur veda)


How many god in hinduism? Wat vedas said? rig veda 3rd mandal sukta 55 every hymns end with the sentence:-"mahadevanam suratta makam" As SAYANACARYA SAID -DEVANAG EKANG MUKHYAM ASURATAM-"tHE DIVINE GOD IS ONE" RIG VEDA 1ST MANDAL 164 SUKTA 6HYMNS I ask, unknowing, those who know, the sages, as one all ignorant for sake of knowledge, What was that ONE who in the Unborn's image hath stablished and fixed firm these worlds' six regions(STAMVAN). sO VEDAS NO WHERE SAID GOD AS WE BUT WHEN SAID ABOUT THAT ONE,SAID ONE SINGULAR NOT PLURAL.

Al Baqarah Surah 2. The Cow

(2:1:1) alif-lam-meem Alif Laam Meem INL – Quranic initials حروف مقطعة

(2:2:1) dhālika That DEM – masculine singular demonstrative pronoun اسم اشارة

(2:2:2) l-kitābu (is) the book N – nominative masculine noun اسم مرفوع

(2:2:3) lā no NEG – negative particle نافية تعمل عمل «أن»

(2:2:4) rayba doubt N – accusative masculine noun اسم منصوب

(2:2:6) hudan a Guidance N – nominative masculine indefinite noun اسم مرفوع

(2:2:7) lil'muttaqīna for the pure. P – prefixed preposition lām N – genitive masculine plural (form VIII) active participle جار ومجرور

(From now we not give the reader bouring,Syntax and morphology,The issue is that either we translet arabic or use,non Arabic muslim and non muslim translation which we see an idiotness,so reject those) Sahih International: Who believe in the unseen, establish prayer, and spend out of what We have provided for them, Pickthall: Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them; Yusuf Ali: Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; Shakir: Those who believe in the unseen and keep up prayer and spend out of what We have given them. Muhammad Sarwar: the pious who believe in the unseen, attend to prayer, give in charity part of what We have granted them; Mohsin Khan: Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them [i.e. give Zakat , spend on themselves, their parents, their children, their wives, etc., and also give charity to the poor and also in Allah's Cause - Jihad, etc.]. Arberry: who believe in the Unseen, and perform the prayer, and expend of that We have provided them;

Sahih International: And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith]. Pickthall: And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter. Yusuf Ali: And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. Shakir: And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter. Muhammad Sarwar: who have faith in what has been revealed to you and others before you and have strong faith in the life hereafter. Mohsin Khan: And who believe in (the Quran and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him ) and in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.). Arberry: who believe in what has been sent down to thee and what has been sent down before thee, and have faith in the Hereafter;

Sahih International: Those are upon [right] guidance from their Lord, and it is those who are the successful. Pickthall: These depend on guidance from their Lord. These are the successful. Yusuf Ali: They are on (true) guidance, from their Lord, and it is these who will prosper. Shakir: These are on a right course from their Lord and these it is that shall be successful. Muhammad Sarwar: It is the pious who follow the guidance of their Lord and gain lasting happiness. Mohsin Khan: They are on (true) guidance from their Lord, and they are the successful. Arberry: those are upon guidance from their Lord, those are the ones who prosper. __________________________________ We just take interval and analyse those surah with vedas. surah 2:2 That (is) the book no doubt a Guidance for the pure. Austerities, self−restraint, and sacrificial rites are Its feet, and the Vedas are all Its limbs. Truth is Its abode.-yajur veda Quran is guidence and vedas is limb of god,that mean knowledge and accepting it means u actually starting holding the hand of god.And with god as your friend philosopher and guide,how you astrayed? So the vedas tell;


Add caption

 Translation-without knowing the qualities, deeds and nature of the earth and other worldly matters, no one can become a learned person. Therefore one should first know the creation and its reason himself  and then he should preach others i.e., the creation is made of Prakriti and Prakriti has its three qualities- Raj, Tam and Satva. Therefore it is the duty of learned person to know about prakriti and the creation which is made of prakriti. The army commander gets victory along with his soldiers similarly a wife gets overcomes all the hurdles, sorrows etc., along with her husband.
Quran Always said its clear guidence but no where said what is it guide,a human or civilisation or somthing distinct from that?
Let go through the sura no.2 again.

Sahih International: Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe.

Pickthall: As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not.



Yusuf Ali: As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe.



Shakir: Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.



Muhammad Sarwar: Those who deny your message will not believe whether you warn them or not



Mohsin Khan: Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him ) warn them or do not warn them, they will not believe.



Arberry: As for the unbelievers, alike it is to them whether thou hast warned them or hast not warned them, they do not believe.



 

Sahih International: Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.

Pickthall: Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom.



Yusuf Ali: Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur).



Shakir: Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.



Muhammad Sarwar: God has sealed their hearts and hearing and their vision is veiled; a great punishment awaits them.



Mohsin Khan: Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment.



Arberry: God has set a seal on their hearts and on their hearing, and on their eyes is a covering, and there awaits them a mighty chastisement.



 

Sahih International: And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers.

Pickthall: And of mankind are some who say: We believe in Allah and the Last Day, when they believe not.



Yusuf Ali: Of the people there are some who say: "We believe in Allah and the Last Day;" but they do not (really) believe.



Shakir: And there are some people who say: We believe in Allah and the last day; and they are not at all believers.



Muhammad Sarwar: Some people say, "We believe in God and the Day of Judgment," but they are not true believers.



Mohsin Khan: And of mankind, there are some (hypocrites) who say: "We believe in Allah and the Last Day" while in fact they believe not.



Arberry: And some men there are who say, 'We believe in God and the Last Day'; but they are not believers.



 

Sahih International: They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.

Pickthall: They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not.



Yusuf Ali: Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not!



Shakir: They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.



Muhammad Sarwar: They deceive God and the believers. However, they have deceived no one but themselves, a fact of which they are not aware.



Mohsin Khan: They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!



Arberry: They would trick God and the believers, and only themselves they deceive, and they are not aware.



 

Sahih International: In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.

Pickthall: In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie.



Yusuf Ali: In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves).



Shakir: There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they



Muhammad Sarwar: A sickness exists in their hearts to which God adds more sickness. Besides this, they will suffer a painful punishment as a result of the lie which they speak.



Mohsin Khan: In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies.



Arberry: In their hearts is a sickness, and God has increased their sickness, and there awaits them a painful chastisement for that they have cried lies.



AGAIN WE TAKE REST AND ANALYSIS QURAN WITH THE LIGHT OF ABOVE MENTION VERSES.
As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not.
As vedas warn us ,The desire ridden mind is impure. Other impurities like anger or jealousy are its side products. When obstructed desire becomes anger, when someone else enjoys what one desires, it turns into jealousy. When one gets what one wanted, greed or pride arises.



Actually What is the warning?
So the warning is  believe in Allah and the Last Day.

Let read the 3rd verse,
And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers.

Who not follow this warning?
let read 2nd verse,
Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.
Why they not follow warning?
In their hearts is a disease, and Allah increaseth their disease.

So its allha the deceiver not human,Then why Allaha said "They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not."?

SO ITS THE MAJOR ERROR OF QURAN BY SAYING "Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil." AGAIN CONTRADICTING THIS VERSE SAY
"They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.".
NEED CLEARIFICATION OF ALLAHAS CONTRADICTION...........................

Answering tree

A child said "mom give me some food".Mother try to give him food at all cost.even she will buy his body for food.the child grows and learn not bow down to mom.only bow down to god.then where the god goes when the child is hungry?thats the problem of god who not in his creation.the power and pain of mom is the power of divine one and thus mom able to feed her kids.
So we r the Amritasya putra,son of immortal and our mother is earth.Its our duty to bow down to earth with respect.We must violently reject those nonsence shemetic theory,earth is created so we not bow down to earth.Earth is made for existance of us and we must bow down to it ,because our all existance depend on earth.God made it for this,she not selfish,then how his god be selfish,ref.old statement or Quraan.If god has alittle bit of partialty his existance and all his creation destroyed at the moment when ego come,but both not true,god has no ego.
1) Religion gives birth to the wisdom, wisdom discovers the mysteries of the science, and science dispels the superstition and darkness.
2) Wisdom or knowledge is like water it can quench the thirst of one and all no one will become the owner of it.
3) The greatest enemies of us are not powerful weapons which destroy the humankind but pride and anger which poison the mind.
4) Wearing the mask of the religion is not the divinity; transformation of the character into action is the purity.
5) If you are not good at character and then you begin to judge with the same vision.
If we go through this above mention point .All god of shemetic not exist.how?

"Thou shalt not bow down thyself to them, nor serve them:
for I the LORD thy God [am] a jealous God, visiting the
iniquity of the fathers upon the children unto the third and
fourth [generation] of them that hate me; {20:6}"-Exodus
I am not stopping laughing at moses,god said I m jealous.Idiotness prevealed in the name of god to insult the one.
Now see wat the real god the niranjan the spotless tell us,
Thachamyo ravrunimahe.gathum yagnaya.
Gathum Yagna pathaye.Daivee swasthi –rasthu na.
Swasthir Manushebhya. Urdhwa Jigathu beshajam.
Sam no asthu dwipadhe.Sam chatush pade
Om Shanthi, shanthi, Shanthi.
Request we from you with all enthusiasm,
For the good deeds that are medicine,
For the sadness of the past and future,
Request we for the growth of fire sacrifices,
Request that only good should occur,
To the one who presides over such sacrifices,
Request we for the mercy of gods to man,
Request we for good to the community of men,
Request we that the herbs and plants,
Should grow taller towards the skies.
Request we for good for all two legged beings,
Request we for good to all four legged beings,
Request we for peace, peace and peace.
May glory come on both of us together! May the light of
Brahman shine alike through both of us!-yajur veda
The disciplines are rightness and also the learning and teaching;
truth and also the learning and teaching of the Vedas; austerity
and also the learning and teaching of the Vedas; self—control
and also the learning and teaching of the Vedas; tranquillity and
also the learning and teaching of the Vedas; the kindling of
sacrificial fires and also the learning and teaching of the Vedas;
the performance of the Agnihotra sacrifice and also the learning
and teaching of the Vedas; hospitality to guests and also the
learning and teaching of the Vedas; the perfromance of social
duties and also the learning and teaching of the Vedas;
procreation and also the learning and teaching of the Vedas;
propagation of the race and also the learning and teaching of
the Vedas.
Do not neglect your duties to the gods and the Manes. Treat
your mother as God. Treat your father as God. Treat your
teacher as God. Treat your guest as God. Whatever deeds are
faultless, these are to be performed—not others. Whatever good
works have been performed by us, those should be performed
by you—not others.
The great vedas taught us respect mother as god.Why not?she is the creator of me in her womb.Its our fault not follow vedas and neglate our duty to reject vedas.The astrayed people r such they attract other to become astrayed like todays Indian muslim or christian community.Now, if there arises in your mind any doubt concerning any act,
or any doubt concerning conduct, you should conduct yourself
in such matters as atmagyanis would conduct themselves—
atmagyanis who are competent to judge, who of their own accord
are devoted to good deed and are not urged to their
performance by others and who are not too severe, but are
lovers of dharma.Now, with regards to persons spoken against, you should
conduct yourself in such a way as atmagyanis would conduct
themselves—atmagyanis who are competent to judge, who of
their own accord are devoted to good deeds and are not urged
to their performance by others and who are not too severe, but
are lovers of dharma.
This is the rule. This is the teaching. This is the secret wisdom
of the Vedas. This is the command of God.
now wat Quran said about this?
104. And when it is said to them: "Come to what Allâh has revealed and unto the Messenger (Muhammad for the verdict of that which you have made unlawful)." They say: "Enough for us is that which we found our fathers following," even though their fathers had no knowledge whatsoever and no guidance.- 5. Surah Al-Ma'idah
calling one stupid make one greater stupid and see his hypocrecy.This book quran full of such stupidness.Do u belive stupidy revealed by god?

Chinta Taranga

Chinta Taranga
Last Monday ,I sited near ganges in Nabadwip,I just casually feel the coolness of air and saw how boat is riding.Suddenly a very simple thing attracted me.Its nothing but the wave of ganges,A vaishnab "Goswami" Pray in the river and the small wave genrated ,This small wave shaking a large loaded motor boat,I supprisely Saw the power of that small wave.This give me more spiritual teaching,Its the thought that every each simple thought has the power to creat great philosophy which can shakes the impure and illiterate mind who belive that there is Satrun or iblish(except god )who able to make u sinner.
God is so powerless that he not Protect his creation and not able to tell his creation personally about his willing,If god is so powerless that a devote only grant permission to submit him through third person,Its may be the preist or prophet ,Who r those man to work as agent of god?Is not they slave of darkness?
U enter darkness if u worship stone,wood etc.Some one commented on that topics u find in you tube,or in this forum also,First I want to say little learning is dangerous.Those who enter darkness who has matterialistic thought .(like go to heaven and take wine from some huri pari etc.)-Yajur veda.
"Idmuyachhrayohabosanamagam shiva may davyaprithibi avutam I
Asapatna: Prodisho may bhavantu na bai tyadwishomo Avoiyam no astu II1II"
we get the ultimate fruite of devotion. the earth be marceful to all.O enemy,we and u never querral and let unified all and we r free from "voiyam"(Afraid).
-Atharva vedaThe knowledge and phylosophy is like the river,Without the current the water of river be dirty and get the very bad smell like knowledge and philosophy when its not moving or genarating no new thought its useless and just reject it.Flow of thought (thought of knowledge not the thought of harming)is the symbol of life of a culture.Those culture which not flow its just the burden of that culture.
"Thinking is the talking of the soul with itself"-PLATO.So u need to constantly talking with ur soul.But how u know that wat u r soul thinking?That means u not find the link due to dust in this line.
How to clean dust?
chanting (japa) the Names of God.
"The first reason is because it cleanses the heart of all the dust that’s been there for many years. This refers to an internal cleansing process. If we neglect to clean a room, soon dust will appear on the furniture and under the bed. But the dirt that the chanting of Hare Krishna cleans is the dirt of material desires within the heart. Whenever we desire something and forget the pleasure of Krishna , the Supreme Personality of Godhead, that is a “dirty” desire. Otherwise, nothing is innately good or bad. But if we desire anything other than pleasing the Supreme Personality of Godhead, that is inauspicious."
—Satsvarupa dasa Goswami
what is atma?It is not female, it is not male, nor is it neuter. whatever body it takes, with that it becomes united-Svetasvatara Upanishad
Now its proved that atma has no shap,For this just find the relation of self and ultimate.
It is a matter not requiring any proof that the object and the subject whose respective spheres are the notion of the 'Thou' (the Non-Ego) and the 'Ego,' and which are opposed to each other as much as darkness and light are, cannot be identified. All the less can their respective attributes be identified. Hence it follows that it is wrong to superimpose upon the subject--whose Self is intelligence, and which has for its sphere the notion of the Ego--the object whose sphere is the notion of the Non-Ego, and the attributes of the object, and vice versâ to superimpose the subject and the attributes of the subject on the object. In spite of this it is on the part of man a natural procedure--which has its cause in wrong knowledge--not to distinguish the two entities (object and subject) and their respective attributes, although they are absolutely distinct, but to superimpose upon each the characteristic nature and the attributes of the other, and thus, coupling the Real and the Unreal, to make use of expressions such as 'That am I,' 'That is mine.'--But what have we to understand by the term 'superimposition?'--The apparent presentation, in the form of remembrance, to consciousness of something previously observed, in some other thing.

Some indeed define the term 'superimposition' as the superimposition of the attributes of one thing on another thing. Others, again, define superimposition as the error founded on the non-apprehension of the difference of that which is superimposed from that on which it is superimposed. Others, again, define it as the fictitious assumption of attributes contrary to the nature of that thing on which something else is superimposed. But all these definitions agree in so far as they represent superimposition as the apparent presentation of the attributes of one thing in another thing. And therewith agrees also the popular view which is exemplified by expressions such as the following: 'Mother-of-pearl appears like silver,' 'The moon although one only appears as if she were double.' But how is it possible that on the interior Self which itself is not an object there should be superimposed objects and their attributes? For every one superimposes an object only on such other objects as are placed before him (i.e. in contact with his sense-organs), and you have said before that the interior Self which is entirely disconnected from the idea of the Thou (the Non-Ego) is never an object. It is not, we reply, non-object in the absolute sense. For it is the object of the notion of the Ego, and the interior Self is well known to exist on account of its immediate (intuitive) presentation. Nor is it an exceptionless rule that objects can be superimposed only on such other objects as are before us, i.e. in contact with our sense-organs; for non-discerning men superimpose on the ether, which is not the object of sensuous perception, dark-blue colour.

Hence it follows that the assumption of the Non-Self being superimposed on the interior Self is not unreasonable.

This superimposition thus defined, learned men consider to be Nescience (avidyâ), and the ascertainment of the true nature of that which is (the Self) by means of the discrimination of that (which is superimposed on the Self), they call knowledge (vidyâ). There being such knowledge (neither the Self nor the Non-Self) are affected in the least by any blemish or (good) quality produced by their mutual superimposition. The mutual superimposition of the Self and the Non-Self, which is termed Nescience, is the presupposition on which there base all the practical distinctions--those made in ordinary life as well as those laid down by the Veda--between means of knowledge, objects of knowledge (and knowing persons), and all scriptural texts, whether they are concerned with injunctions and prohibitions (of meritorious and non-meritorious actions), or with final release.--But how can the means of right knowledge such as perception, inference, &c., and scriptural texts have for their object that which is dependent on Nescience?--Because, we reply, the means of right knowledge cannot operate unless there be a knowing personality, and because the existence of the latter depends on the erroneous notion that the body, the senses, and so on, are identical with, or belong to, the Self of the knowing person. For without the employment of the senses, perception and the other means of right knowledge cannot operate. And without a basis (i.e. the body) the senses cannot act. Nor does anybody act by means of a body on which the nature of the Self is not superimposed. Nor can, in the absence of all that, the Self which, in its own nature is free from all contact, become a knowing agent. And if there is no knowing agent, the means of right knowledge cannot operate (as said above).
Hence perception and the other means of right knowledge, and the Vedic texts have for their object that which is dependent on Nescience. (That human cognitional activity has for its presupposition the superimposition described above), follows also from the non-difference in that respect of men from animals. Animals, when sounds or other sensible qualities affect their sense of hearing or other senses, recede or advance according as the idea derived from the sensation is a comforting or disquieting one. A cow, for instance, when she sees a man approaching with a raised stick in his hand, thinks that he wants to beat her, and therefore moves away; while she walks up to a man who advances with some fresh grass in his hand. Thus men also--who possess a higher intelligence--run away when they see strong fierce-looking fellows drawing near with shouts and brandishing swords; while they confidently approach persons of contrary appearance and behaviour. We thus see that men and animals follow the same course of procedure with reference to the means and objects of knowledge. Now it is well known that the procedure of animals bases on the non-distinction (of Self and Non-Self); we therefore conclude that, as they present the same appearances, men also--although distinguished by superior intelligence--proceed with regard to perception and so on, in the same way as animals do; as long, that is to say, as the mutual superimposition of Self and Non-Self lasts.

With reference again to that kind of activity which is founded on the Veda (sacrifices and the like), it is true indeed that the reflecting man who is qualified to enter on it, does so not without knowing that the Self has a relation to another world; yet that qualification does not depend on the knowledge, derivable from the Vedânta-texts, of the true nature of the Self as free from all wants, raised above the distinctions of the Brâhmana and Kshattriya-classes and so on, transcending transmigratory existence. For such knowledge is useless and even contradictory to the claim (on the part of sacrificers, &c. to perform certain actions and enjoy their fruits). And before such knowledge of the Self has arisen, the Vedic texts continue in their operation, to have for their object that which is dependent on Nescience. For such texts as the following, 'A Brâhmana is to sacrifice,' are operative only on the supposition that on the Self are superimposed particular conditions such as caste, stage of life, age, outward circumstances, and so on. That by superimposition we have to understand the notion of something in some other thing we have already explained. (The superimposition of the Non-Self will be understood more definitely from the following examples.) Extra-personal attributes are superimposed on the Self, if a man considers himself sound and entire, or the contrary, as long as his wife, children, and so on are sound and entire or not. Attributes of the body are superimposed on the Self, if a man thinks of himself (his Self) as stout, lean, fair, as standing, walking, or jumping. Attributes of the sense-organs, if he thinks 'I am mute, or deaf, or one-eyed, or blind.' Attributes of the internal organ when he considers himself subject to desire, intention, doubt, determination, and so on. Thus the producer of the notion of the Ego (i.e. the internal organ) is superimposed on the interior Self, which, in reality, is the witness of all the modifications of the internal organ, and vice versâ the interior Self, which is the witness of everything, is superimposed on the internal organ, the senses, and so on. In this way there goes on this natural beginning--and endless superimposition, which appears in the form of wrong conception, is the cause of individual souls appearing as agents and enjoyers (of the results of their actions), and is observed by every one.

With a view to freeing one's self from that wrong notion which is the cause of all evil and attaining thereby the knowledge of the absolute unity of the Self the study of the Vedânta-texts is begun. That all the Vedânta-texts have the mentioned purport we shall show in this so-called Sârîraka-mîmâmsâ.
A new question Arise?

--------------------------------------------------------------------------------

If self and the father of all soul unique then why we pray?
Lets start with a great answer,"The genetics of father inheriate to son but son also has other quality(for materialisticview).That means a small percent of fathers body shap inherite to son, also In spritual world father of all soul inherite some of its uniqe portion to all jevas thats called atma.There come to another philosophy called Achintya vedaved tatya Gita is the guiding book of that philosophy its deals with that philosophy.Its some times called upanishad of that philosophy.From Sainacharya to Nimbakacharya to Sri kresna chaitanya all r the scholar of that philosophy.Adivata tell that "I am neither man, God, yaksha, brahmin, kshatriya, vaisya, sudra, brahmachari, householder, forest-dweller, nor sannyasi; but I am pure awareness alone.Just as the sun causes all worldly movements, so do I -- the ever-present, conscious Self -- cause the mind to be active and the senses to function. Again, just as the ether is all-pervading, yet devoid of any specific qualities, so am I free from all qualities."
That means they decleared that they r unified with the lord. but problem arise when this thought deals with common man, they not understand the inner meaning and think he is imposter,Example,Great sufi saint hallaj said "Anal Haq" I m the truth,But the unintelligient common man who not attained such a position think that he insult prophet and Allaha,But actually he glorified the Allaha.So they brutally killed the great saint.From this point of view the philosophy of achintya vedaved tatya bloomed.The great saint Acharya Sankara feels that the Adivata is the ultimate for the enlighted person but to deliver the message of lord to common man the Gita is the ultimate book and achintya vedaved tatya is the ultimate philosophy of mankind.
So he write,
bhaja govindam bhaja govindam
bhaja govindam müãhamate,
Meaning:-Adore the Lord, adore the Lord, adore the Lord, O fool! .
Why kresna is full or purna and the ultimate?
Lets start with great Advitik Sankaracarya sloka.
punarapi jananam punarapi masraïam
punarabi jananè-jaûhare ùayanam,
iha samsáre bahu-dustáre
køpaya' páre páhi muráre.(21)
"Repeated birth, repeated death, and repeated lying in mother's womb - this transmigratory process is extensive and difficult to cross; save me, O Destroyer of Mura (O Køúïa), through your grace!"
that means Kresna is ultimate lord of so called god all around world ,All the path come to him,But he is not the path.He is destination.Then question arise"Why people not attracted to destination inspite of Path?
The very reson is that Avidya created such position that human r always materialistic and always drink the poison of sin the wealth,.
So wat is the destiny of us?
Lets journey through the Ananda dham with Chit Sakti in you.
Bloomed the lotus in ur heart which is the place of ultimate truth.Its the feet of the kresna the lord of all lord ever exist in world of any form or formless where ur Soul will go and unified with ultimate,The true enlightment then occured of a devotee,All his/her/third sex get the true Annada.All soul is there treated as equal as soul is pure form of self its not corrupted as materialistic thing only has the quality of coruption.Lord kresna(Jagannath the lord of universe) bestows the oportunity for devotional service upon all godly soul.
Who is the real devotee?
"na dhanaḿ na janaḿ na sundarīḿ
kavitāḿ vā jagad-īśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi"[edit] Translation
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.
kadacit kalindi-tata-vipina-sangitaka-ravo
mudabhiri-nari-vadana-kamalasvada-madhupah
rama-sambhu-brahmamara-pati-ganesarcita-pado
jagannathah svami nayana-patha-gami bhavatu me
With songs and sweet music, strolling gaily through groves, by the Kalindi.
A bee seeking nectar from the lotus-like faces of the gopis.
Praising him are Shiva, Brahma, Indra, Ganesh and Goddess Lakshmi.
Jagannatha Swami, Lord of all beings, be visible to me.2)
bhuje savye venum sirasi sikhi-puccham kati-tate
dukulam netrante sahacara-kataksam vidadhate
sada srimad-vrndavana-vasati-lila-paricayo
jagannathah svami nayana-patha-gami bhavatu me
Sporting fine silken cloth, peacocck plumes on his head, a flute in his hand.
Sending sidelong glances at his dear devotees, who around him stand,
Most pleased with these pastimes performed in Vrindavan dhama eternally.
Jagannatha Swami, Lord of all beings, be visible to me.3)
mahambhodhes tire kanaka-rucire nila-sikhare
vasan prasadantah sahaja-balabhadrena balina
subhadra-madhya-sthah sakala-sura-sevavasara-do
jagannathah svami nayana-patha-gami bhavatu me
Standing on the seashore, a blue-spired palace is golden glowing.
There with Balabhadra, and sister Subhadra, he is bestowing
on all pious persons his personal service opportunity.
Jagannatha Swami, Lord of all beings, be visible to me.
4)
krpa-paravarah sajala-jalada-sreni-ruciro
rama-vani-ramah sphurad-amala-pankeruha-mukhah
surendrair aradhyah sruti-gana-sikha-gita-carito
jagannathah svami nayana-patha-gami bhavatu me
A great sea of mercy, beautifully blackish like the thunder clouds.
A flawless full lotus, pleased by the mild anger shown by Lakshmi’s words.
Worshipped by the Vedas, the sages and the gods in sweet eulogy.
Jagannatha Swami, Lord of all beings, be visible to me.
5)
ratharudho gacchan pathi milita-bhudeva-patalaih
stuti-pradurbhavam prati-padam upakarnya sadayah
daya-sindhur bandhuh sakala jagatam sindhu-sutaya
jagannathah svami nayana-patha-gami bhavatu me
Brahmins present praises and prayers of pure love when he mounts his cart.
Hearing those hymns as he rides along the road he is pleased at heart.
Ocean of compassion, caring for all creatures, along with Lakshmi.
Jagannatha Swami, Lord of all beings, be visible to me.
6)
para-brahmapidah kuvalaya-dalotphulla-nayano
nivasi niladrau nihita-carano ‘nanta-sirasi
rasanando radha-sarasa-vapur-alingana-sukho
jagannathah svami nayana-patha-gami bhavatu me
Eyes like lotus petals, the crest jewel crowning supreme transcendence.
Feet atop Ananta, adorning Niladri; regal residence.
Ever in ecstasy, for the rapturous embrace of Radharani.
Jagannatha Swami, Lord of all beings, be visible to me.
7)
na vai yace rajyam na ca kanaka-manikya-vibhavam
na yace ‘ham ramyam sakala jana-kamyam vara-vadhum
sada kale kale pramatha-patina gita-carito
jagannathah svami nayana-patha-gami bhavatu me
Most certainly I ask not for a kingdom, gold, gems or great riches.
Nor do I desire a beautiful wife, as any man wishes.
I long for only he, of whom Shiva ever sings the great glory
Jagannatha Swami, Lord of all beings, be visible to me.

hara tvam samsaram druta-taram asaram sura-pate
hara tvam papanam vitatim aparam yadava-pate
aho dine ‘nathe nihita-carano niscitam idarn
jagannathah svami nayana-patha-gami bhavatu me
Dear Lord of all gods please remove soon my useless life of worldliness.
Destroy my stock of sins that expands without end causing deep distress.
O Yadu Lord, surely, for the fallen and poor your two feet are free.
Jagannatha Swami, Lord of all beings, be visible to me.
Submission is not equal to secrifice.Secrifice is stand for own interest but submission is stand for devotion.I m not great if I secrifice my son.Then there Arise question how u secrifice a life which God made not u.? How u sinfully think that ur creator ,Defaming the ultimate how u become enlighted?.In this point the vedantic philosophy and tantraism collision.Vedas has two part one is "Karma Kanda" and other is "gyana marga".
"Karmakanda deals with the yajna and secrifice,This part followed by mimansak and Sancaracarya opposed it and revealed the true meaning of that hymns and proved the supremecy of gyana marga over karma kanda.But latter vaishnabacharya unable to understand the difference between karmakanda and karma yoga.
Lord never know those who prophesy in his name.So how he is messanger?
Not everyone who says to me, "Lord, Lord," will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, "Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?" Then I will declare to them, "I never knew you; go away from me, you evil-doers."
-- Matthew 7:21-23

That means its selfdeclear that jesus was not prophet as some one want to prove.What the vedas said about prophethood?The great vedas said there was none except u have the power to enlight urself.The enlighted person is unified himself with the ultimate so he not need to enter so called heaven.The word heaven and hell r materialistic so its not the ultimate goal.
I will declare to them, "I never knew you; go away from me, you evil-doers."
I will declare to them, "I never knew you; go away from me, you evil-doers."
That means god never know what is his creation?Its the corruption as God is not king or Administrator who want to approved something.We know that God lives in everything and every where,because he is the ultimate space where the universe exist and its god who drive us to do our job in the universe.The illusion may not be the sign of god but the sign of Avidya that created by god to drive the universe with his maya.We all under maya when that maya gone u will be enlighted.
Now wat Gita said about the enlightment:-
"Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme."

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

Its called karmayoga.Krishna then goes on to describe how Arjuna should surrender the fruits of his actions (good or bad) to him, Krishna.Krishna explains that work done without expectations, motives, or anticipation of its outcome purifies one's mind and gradually makes an individual fit to see the value of reason. He states that it is not necessary to remain in external solitude, or remain actionless, in order to practice a spiritual life, since the state of action or inaction is primarily determined in the mind.

In order to achieve perfection of life, Krishna explains that it is important to control all mental desires and tendencies to enjoy pleasures of the senses. The practice of Karma Yoga in daily life makes an individual fit through action, meditation and devotion to sharpen his reasoning, develop the intuitive power of acquiring knowledge, and to transcend the mind itself.
As with a number of other philosophies in Hinduism, Karma yoga is based on a general understanding of karma and reincarnation (samsara). It is believed that a man is born with certain tendencies (Samskaras), both positive and negative, from his previous lives, which push him toward performing certain actions in his present one. This process continues until the individual attains a zero balance (no karma remaining), wherein one achieves liberation.
The Supreme is the Personality of Godhead for the devotees, and liberation for the impersonalist. A person, therefore, acting for Krishna, or in Krishna consciousness, under proper guidance and without attachment to the result of the work, is certainly making progress toward the supreme goal of life. Arjuna is told that he should fight in the Battle of Kurukshetra for the interest of Krishna because Krishna wanted him to fight. To be a good man or a nonviolent man is a personal attachment, but to act on behalf of the Supreme is to act without attachment for the result. That is perfect action of the highest degree, recommended by the Supreme Personality of Godhead, Sri Krishna.

Vedic rituals, like prescribed sacrifices, are performed for purification of impious activities that were performed in the field of sense gratification. But action in Krishna consciousness is transcendental to the reactions of good or evil work. A Krishna conscious person has no attachment for the result but acts on behalf of Krishna alone. He engages in all kinds of activities, but is completely nonattached.
This verse clearly indicates the purpose of the Bhagavad-gita. The Lord instructs that one has to become fully Krishna conscious to discharge duties, as if in military discipline. Such an injunction may make things a little difficult; nevertheless duties must be carried out, with dependence on Krishna, because that is the constitutional position of the living entity. The living entity cannot be happy independent of the cooperation of the Supreme Lord, because the eternal constitutional position of the living entity is to become subordinate to the desires of the Lord. Arjuna was therefore ordered by Sri Krishna to fight as if the Lord were his military commander. One has to sacrifice everything for the good will of the Supreme Lord, and at the same time discharge prescribed duties without claiming proprietorship. Arjuna did not have to consider the order of the Lord; he had only to execute His order. The Supreme Lord is the soul of all souls; therefore, one who depends solely and wholly on the Supreme Soul without personal consideration, or in other words, one who is fully Krishna conscious, is called adhyatma-cetas. Nirasih means that one has to act on the order of the master but should not expect fruitive results. The cashier may count millions of dollars for his employer, but he does not claim a cent for himself. Similarly, one has to realize that nothing in the world belongs to any individual person, but that everything belongs to the Supreme Lord. That is the real purport of mayi, or "unto Me." And when one acts in such Krishna consciousness, certainly he does not claim proprietorship over anything. This consciousness is called nirmama, or "nothing is mine." And if there is any reluctance to execute such a stern order, which is without consideration of so-called kinsmen in the bodily relationship, that reluctance should be thrown off; in this way one may become vigata-jvara, or without feverish mentality or lethargy. Everyone, according to his quality and position, has a particular type of work to discharge, and all such duties may be discharged in Krishna consciousness, as described above. That will lead one to the path of liberation.

sri-bhagavan uvaca

mayy asakta-manah partha

yogam yunjan mad-asrayah

asamsayam samagram mam

yatha jnasyasi tac chrinu

sri-bhagavan uvaca -- the Supreme Lord said; mayi -- to Me; asakta-manah -- mind attached; partha -- O son of Pritha; yogam -- self-realization; yunjan -- practicing; mat-asrayah -- in consciousness of Me (Krishna consciousness); asamsayam -- without doubt; samagram -- completely; mam -- Me; yatha -- how; jnasyasi -- you can know; tat -- that; srinu -- try to hear.

The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.
In this Seventh Chapter of Bhagavad-gita, the nature of Krishna consciousness is fully described. Krishna is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Krishna and four kinds of unfortunate people who never take to Krishna are described in this chapter.

In the first six chapters of Bhagavad-gita, the living entity has been described as nonmaterial spirit soul capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Krishna, or in other words Krishna consciousness, is the highest form of all yoga. By concentrating one's mind upon Krishna, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahmajyoti or localized Paramatma realization is not perfect knowledge of the Absolute Truth, because it is partial. Full and scientific knowledge is Krishna, and everything is revealed to the person in Krishna consciousness. In complete Krishna consciousness one knows that Krishna is ultimate knowledge beyond any doubts. Different types of yoga are only steppingstones on the path of Krishna consciousness. One who takes directly to Krishna consciousness automatically knows about brahmajyoti and Paramatma in full. By practice of Krishna consciousness yoga, one can know everything in full -- namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia.

One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Krishna the Supreme is made possible by prescribed devotional service in nine different forms, of which sravanam is the first and most important. The Lord therefore says to Arjuna, tac chrinu, or "Hear from Me." No one can be a greater authority than Krishna, and therefore by hearing from Him one receives the greatest opportunity to become a perfectly Krishna conscious person. One has therefore to learn from Krishna directly or from a pure devotee of Krishna -- and not from a nondevotee upstart, puffed up with academic education


In the Srimad-Bhagavatam this process of understanding Krishna, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of the First Canto as follows:
srinvatam sva-kathah krishnah

punya-sravana-kirtanah

hridy antah-stho hy abhadrani

vidhunoti suhrit satam

nashta-prayeshv abhadreshu

nityam bhagavata-sevaya

bhagavaty uttama-sloke

bhaktir bhavati naishthiki

tada rajas-tamo-bhavah

kama-lobhadayas ca ye

ceta etair anaviddham

sthitam sattve prasidati

evam prasanna-manaso

bhagavad-bhakti-yogatah

bhagavat-tattva-vijnanam

mukta-sangasya jayate

bhidyate hridaya-granthis

chidyante sarva-samsayah

kshiyante casya karmani

drishta evatmanisvare

"To hear about Krishna from Vedic literatures, or to hear from Him directly through the Bhagavad-gita, is itself righteous activity. And for one who hears about Krishna, Lord Krishna, who is dwelling in everyone's heart, acts as a best-wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Krishna from the Bhagavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asamsayam-samagram, understanding of the Supreme Absolute Truth Personality of Godhead." (Bhag. 1.2.17-21)

Therefore only by hearing from Krishna or from His devotee in Krishna consciousness can one understand the science of Krishna.