Hinduism Vedic Scriptures PDF

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Concept of God in Hinduism

Hinduism for beginners

Names of all Available Gitas

Bhagavad Gita commentary by Saint Jnaneshwar (Jnaneshwari/Bhavarth Deepika) Version 1

Bhagavad Gita commentary by Saint Jnaneshwar (Jnaneshwari/Bhavarth Deepika) Version 2

Bhagavad Gita commentary by Adi Shankaracharya Translated by Mahadeva Shastri

Bhagavad Gita commentary by Adi Shankaracharya Translated by Mahadeva Shastri old edition

Srimad Bhagavad Gita commentary by Adi Shankaracharya Translated by Swami Gambhirananda

Bhagavad Gita by Swami Sivananda

Bhagavad Gita commentary by Ramanuja

Bhagavad Gita for Daily Living by Eknath Easwaran

Essence of the Bhagavad Gita by Eknath Easwaran

Srimad Bhagavad Gita with Commentary - Swami Nikhilananda

Essential terms in Bhagavad Gita

Avadhuta Gita Version 1

Avadhuta Gita Version 2

Avadhuta Gita Version 3

Ashtavakra Gita Version 1

Ashtavakra Gita Version 2

Ribhu Gita

Sadhanas from Ribhu Gita

Essence of Ribhu Gita

Ishwar Gita

Jivanmukta Gita by Bhagwan Dattatreya

Moksha Gita Version 1

Moksha Gita Version 2

Shri Rama Gita Version 1

Shri Rama Gita Version 2

Shri Rama Gita Version 3

Sanat Sujata Gita

Siddha Gita

Shiva Gita

The Uddhava Gita Version 1

The Uddhava Gita Version 2

Hamsa Gita

Vasistha Gita

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Works of Adi Shankaracharya

Brahma Sutras with Shankara Bhashya translated by Swami Vireswarananda

Eight Upanishads Volume 1

Eight Upanishads Volume 2

Aitareya and Taittiriya Upanishads with Shankara Bhashya

Isha, Kena and Mundaka Upanishad with Shankara Bhashya

Katha and Prashna Upanishad with Shankara Bhashya

Isavasya Upanishad with Shankara Bhashya

Mandukya Upanishad Karika with Shankara Bhashya

Brihadaranyaka Upanishad with Shankara Bhashya

Chandogya Upanishad with Shankara Bhashya

Kena Upanishad with Shankara Bhashya

Taittiriya Upanishad Shankara Bhashya 

Viveka Chudamani Version 1

Viveka Chudamani Version 2

Viveka Chudamani Version 3

Upadeshasahasri

Aparoksha Anubhuti

Atma Bodha Version 1

Atma Bodha Version 2

Atma Bodha by A. S. Deekshitulu & C.H. Sundara Ramiah

Atma Bodha by Swami Gurubhaktananda

Atma Bodha Short Version by Johnston

Atma Bodha Short Version by Swami Chinmayananda

Atma Bodha Short Version

Tattva Bodha

Prabodha Sudhakara

Prasnottara Ratna Malika

Panchadasi translated by Vidyaranya Swami Version 1

Panchadasi translated by Vidyaranya Swami Version 2

Panchadasi translated by Krishnananda

Panchadasi Commentary by Krishnananda

Ekasloki

Satasloki

Manaspuja

Manisha Panchakam

Nirvana Dashakam

Nirvana Shatakam

Sadhana Panchakam Version 1

Sadhana Panchakam Version 2

Sadhana Panchakam Version 3

Sadhana Panchakam Version 4

Yati Panchakam

Vakya Sudha

Vakya Vritti

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Upanishads Individual

Aitareya and Taittiriya Upanishads Essence
Aitareya Upanishad by Satchidanandrenda
Aitareya Upanishad by T. N.Sethumadhavan
Aitareya Upanishad by Venkataramiaha

Brihadaranyaka Upanishad by Krishnananda
Brihadaranyaka Upanishad by Johnston
Brihadaranyaka Upanishad by T.N.Sethumadhavan
Brihadaranyaka Upanishad Philosophy by Kenneth Jaques

Chandogya Upanishad by Krishnananda
Chandogya Upanishad Swami Gambhirananda R.K. Mutt
Chandogya Upanishad by Johnston

Isavasya/Isha Upanishad by Krishnananda
Isha Upanishad by Johnston
Isha Upanishad by Kaulacharya Satyananda
Isha Upanishad by Shri Aurobindo
Isha Upanishad by Vidyavachaspati V.Panoli
Isha Upanishad publication by Hindu temple ottawa Carleton
Isha Upanishad Word for Word Translation Stephanie Simoes
Isha Upanishad

Katha Upanishad by Krishnananda
Katha Upanishad Commentary by Swami Krishnananda
Katha Upanishad by Johnston
Katha Upanishad essence by V.D.N. Rao
Katha Upanishad Secret
Katha Upanishad Swami Sarvananda R.K.Mutt

Kena and Other Upanishads by Shri Aurobindo
Kena Upanishad (Talks on Kena Upanishad) by Swami Paramarthnanda Sarswati
Kena Upanishad by Swami Sarvanand
Kena Upanishad commentary by Pt. Ganga Prasadji
Kena Upanishad essence by V.D.N. Rao
Kena Upanishad Word for Word Translation by Stephanie Simoes

Mandukya Upanishad by Krishnananda
Mandukya Upanishad (Enlightenment without God Swami Rama)
Mandukya Upanishad An ancient Sanskrit text on the nature of Reality
Mandukya Upanishad and Karika by Swami Paramarthananda
Mandukya Upanishad by Swami Siddheswarananda
Mandukya Upanishad by T.N.Sethumadhavan
Mandukya Upanishad with Gaudapada-Karika by Johnston

Mundaka Upanishad by Krishnananda
Mundaka and Mandukya Upanishads by Swami Sarvanand
Mundaka Upanishad by Johnston
Mundaka Upanishad by Karan Singh
Mundaka Upanishad by Swami Paramarthananda

Prashna Upanishad commentary by Swami Sarvanand
Prashna Upanishad by Johnston
Prashna Upanishad by Swami Gurubhaktananda
Prashna Upanishad by T.N. Sethumadhavan
Prashna Upanishad by V.D.N. Rao
Prashna Upanishad commentary by Shri Anirvan

Svetasvatara Upanishad Swami Gambhirananda R.K. Mutt
Svetasvatara Upanishad by Swami Tyagisananda

Taittiriya Upanishad translated by Mahadeva Shastri New edition
Taittiriya Upanishad by Johnston
Taittiriya Upanishad by Prabhuji
Taittiriya Upanishad by Swami Sarvanand
Taittiriya Upanishad essence by V.D.N.Rao
Taittiriya Upanishad by T.N.Sethumadhavan
Taittiriya Upanishad commentary by adi shankaracharya, Suresvaraycharya and vidyaranya translated by A. Mahadeva Shastri
Taittiriya Upanishad by Swami Satchidanandendra Saraswati

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Upanishads short versions by Nikhilananda

Aitareya upanishad

Brihadaranyaka Upanishad

Chandogya Upanishad

Isha Upanishad

Katha Upanishad

Kena Upanishad

Mandukya Upanishad

Mundaka Upanishad

Prashna Upanishad

Svetasvatara Upanishad

Taittiriya Upanishad

Nikhilananda All Short Upanishads Combined

The Upanishads by Nikhilananda Full Version

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Upanishads Combined set

The Upanishads Translated by Parmananda Volume 1

The Upanishads Translated by Paramananda Volume 2

The Upanishads by Nikhilananda Volume 1

The Upanishads by Nikhilananda Volume 2

The Upanishads by Nikhilananda Volume 3

The Upanishads by Nikhilananda Volume 4

The Ten Principal Upanishads

Ten Cardinal Upanishads by Swami Harshananda R.K. Mutt

The Principal Upanishads by Swami Sivananda 2012 edition

Upanishads for busy people by Swami Sivananda

The Early Upanishads annotated text and translation by Patrick olivelle

The Upanishad translated by Sri Aurobindo

The Upanishads Breath of the eternal by Swami Prabhavananda

The Upanishads for Awakening by Swami Nirmalananda

The Upanishads Introduced Translated By Easwaran Eknath

The Upanishads Translated by Swami Paramananda

Essense of Aitareya and Taittiriya Upanishads

From the Upanishads

Hinduism Vedas and Upanishads

Philosophy of Upanishads

Brahma Sutra by Swami Sivananda

Essence of Brahma Sutras

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Other Advaita Vedanta Scriptures

Understanding Advaita

Philosophy of Shankara

Yoga Vasishta Version 1

Yoga Vasishta Version 2

Yoga Vasishta Sara

Tripura Rahasya Version 1

Tripura Rahasya Version 2 

Vijnana Bhairava Tantra

Avadhuta Upanishad

Dasbodh

Amritanubhava

I am Quotes of Nisargadatta Maharaj

I am That by Nisargadatta Maharaj

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Ramana Maharshi Collection

Be as you are - The Teachings of Ramana Maharshi - Full Version

Be as you are - The Teachings of Ramana Maharshi - Edited by David Godman

Self-Inquiry - Bhagavan Sri Ramana Maharshi

Collected work of Sri Ramana Maharshi

Day by Day with Bhagavan by Devaraja Mudaliar

Face to Face with Ramana Maharshi

Gems from Bhagavan Sri Ramana Maharshi

Maharshi and his message

Maharshi's Gospel

Talk with Ramana Maharshi full Version

Talk with Ramana Maharshi Part 1

Talk with Ramana Maharshi Part 2

Talk with Ramana Maharshi Part 3

Talks with Ramana Maharshi Extract Version

The Path of Sri Ramana Part 1

The Path of Sri Ramana Part 2

Who Am I by Ramana Maharshi

Words of Grace by Ramana Maharshi

Advaita Bodha Deepika Ramanashram

Best Quotes From Upanishads

Equality of all living beings.

वसुधैव कुटुम्बकम् इति उक्तिं वयं सर्वे श्रुतवन्तः स्युः । एषा उक्तिः पञ्चतन्त्रे विद्यते । तां कथां श्रावयामि
Only narrow-minded people discriminate, saying that this one is my relative and the other one a stranger; For the Wise, Magnanimous People, the Entire Worlds but One Big Family. -Maha Upanishad 6.72.

Man is a creature of his Kratumaya (क्रतुमयः, will, purpose). Let him, therefore, have for himself this will, this purpose: The intelligent, whose body is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever-present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. -Chandogya Upanishad 3.14.1 - 3.14.3

That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas (mind), and the vital breath, with the eyes and ears, with earth, water, air, and ākāśa (sky), with fire and with what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything — it is identified, as is well known, with this (what is perceived) and with that (what is inferred). As it [Ātman, self, soul] does and acts, so it becomes: by doing good it becomes good, and by doing evil it becomes evil. It becomes virtuous through good acts, and vicious through evil acts. Others, however, say, "The self is identified with desire alone. What it desires, so it resolves; what it resolves, so is its deed; and what deed it does, so it reaps. -Brihadaranyaka Upanishad 4.4.5

As the one fire, after it has entered the world, though one, takes different forms according to whatever it burns, so does the internal Ātman of all living beings, though one, takes a form according to whatever He enters and is outside all forms. -Katha Upanishad, 2.2.9



Brahman was this before; therefore it knew even the Ātma (soul, himself). I am Brahman, therefore it became all. And whoever among the gods had this enlightenment, also became That. It is the same with the sages, the same with men. Whoever knows the self as “I am Brahman,” becomes all this universe. Even the gods cannot prevail against him, for he becomes their Ātma. Now, if a man worships another god, thinking: “He is one and I am another,” he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish; how much more so when many are taken away? Therefore it is not pleasing to the gods that men should know this. -Brihadaranyaka Upanishad 1.4.10

Is Universe Real or illusion?

Download Important Scriptures on Advaita philosophy/Nondualism school of Hinduism ——

I am omnipresent, infinite, unlimited and unchanging pure consciousness of bliss and peace. I have no boundaries or forms. I am of the nature of freedom myself. I do not belong to anyone, neither does anyone belong to me.

God is another word for Ultimate/absolute reality. God defines the real nature/ reality of our own self/soul. It is common and underlying truth independent of individuals’ mind, thoughts, imaginations, senses (eyes, nose, tongue, ears & skin), object of senses( Vision, smell, taste, sound & touch/texture), five elements and the Universe. The Ultimate reality/God is always one infinite, formless, unchanging, indescribable pure consciousnesses.That which seems like space to human senses is nothing but infinite pure consciousness/reality of mind. All the religions say that God is one, that does not mean it is separate from us. It means consciousness that is revealed by questioning the mind is 'only one'. God is the reality of self, both existence and non-existence, words, the meaning of words, mind, thoughts, body, five senses, five elements, matter and content of the universe.

Realizing God (Brahman - Wikipedia) is a continuous process at the end of which the cycle of questions and answers merge into one another and becomes one. It is the process of finding the underlying reality of words, the meaning of words, colors, and forms. God also called as the Ultimate reality in Vedas/Upanishads is hidden in the snare of words and forms. The more people tend to use words to describe God (Brahman - Wikipedia) the more they are likely to fall in illusion and snare of words (Arguments). The best way to realize the ultimate reality is self-inquiry and devotion to God (Brahman - Wikipedia) assuming it to be everywhere, unchanging, present eternally by identifying our self with God alone.

The word Bhakta is opposite of Vibhakta. The meaning of the word Vibhakta is separate and the meaning of Bhakta is the one who is not separate or is in the state of oneness with another. When a person identifies themselves as Bhakta, they consider themselves to be one with the Supreme God.

The universe itself is God (Brahman - Wikipedia) but it is not exactly as it appears to five senses. The five senses do not present the true nature of the Universe. Just like a person in darkness mistakes a snake on the rope and gets panicked by assuming the existence of the snake as real in the same way a person under the influence of ignorance mistakes the changing phenomenal world on the screen of unchanging infinite Consciousness/Brahman/Impersonal God/spirit (Brahman - Wikipedia). That person sees the Universe to be different from God/spirit (Brahman - Wikipedia) and falls into a cycle of illusion by considering changing universal phenomenon as real. Both existence and non-existence are the creation of consciousness, so they cannot be applied to consciousness itself. The ultimate reality Spirit/Brahman (Brahman - Wikipedia) is beyond existence and non-existence.

The ultimate reality is eternal (present at all times in the past, present, future) and omnipresent(present at all places and directions). It is present everywhere inside, outside and over the boundaries of everything. Reality is unchanging, infinite and unlimited without any forms, colors, and boundaries.

The illusion is a limited consciousness/mind. Whatever that is limited by, quantity, time, space is an illusion just like a mirage in a desert. Whatever that comes under the influence of time and change is unreal. That which is dependent and relatively existing is always an illusion. The illusion has a beginning and end. Reality/God is without beginning and end.

The self of God is like space – that which appears/seems like space is the consciousness of God. Whatever that exists is existing relative to the empty/consciousness of space. Space is different from light, darkness and matter. The existence of light, darkness and matter are relative to the consciousness of space. We are part of space, but we all are consciousness too, so the absolute space is consciousness itself.

Hindu Scriptures mention that the self of God is like space. ————Man is a creature of his *Kratumaya* (क्रतुमयः, will, purpose). Let him, therefore, have for himself this will, this purpose: The intelligent, whose body is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever-present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. Chandogya Upanishad 3.14.1 - 3.14.3

" Anusmrteh cha" [Brahm Sutra - II.ii.25:]

Mind and Body are illusion

1) If you want to know the existence of God, then you must be able to define your point of view about God because the idea about God varies depending upon individuals. Also, you should be able to differentiate between existence and non-existence. God is the ultimate/absolute reality of everything, and it is infinite, unlimited, formless, unchanging, indescribable pure consciousness. The pure consciousness is used to study all that exists and that which does not exist, so concepts like existence and non-existence cannot be applied to infinite/Consciousness itself. Even consciousness is a foundation of words. Everything that is known to a human being already exists in the form of memory or consciousness, so any concept of God subjectively or objectively defined already exists in the memory form. 

2) God/pure consciousness cannot be known by using mind (by intellectual thinking) and five senses because God itself is an absolute reality of five senses and mind. For example, just like faulty and inaccurate devices and instruments cannot be used to produce the most accurate device in the same way the illusive/unreal five senses and body cannot be used to verify the reality of everything. The concept of God is the very definition of reality. It enables us to differentiate between real and unreal things. In order to happen the process of knowing, the knower and the knowledge has to be different, but as God is the underlying consciousness of everything, so in this case the knower/consciousness and knowledge/consciousness become the same, so God cannot be known because the process of knowing is always bound by time. In order to know any system, the knower must be different from the knowledge.

 3) God is another word for the Ultimate/absolute reality. God defines the real nature/ reality of our own self/soul. It is common and underlying truth independent of individuals’ mind, thoughts, imaginations, senses (eyes, nose, tongue, ears & skin), object of senses (Vision, smell, taste, sound & touch/texture), five elements and the Universe. The Ultimate reality/God is always one infinite, formless, unchanging, indescribable pure consciousnesses. That which seems like space to human senses is nothing but infinite pure consciousness/reality of mind. All the religions say that God is one, that does not mean it is separate from us. It means consciousness that is revealed by questioning the mind is 'only one'. God is the reality of self, both existence and non-existence, words, the meaning of words, mind, thoughts, body, five senses, five elements, matter and content of the universe. Absolute definition of God gives a real explanation of the universe and the self/Soul.

4) Infinite and invisible space is underlying and real consciousness of mind, and it stands self proved. Just like one side of the coin cannot exist without the other side of the coin, in the same way all the changing matter and thoughts cannot exist without unchanging pure consciousness/soul. The existence is always relative, hence all the describable material objects and matter exist relative to indescribable pure single consciousness. The pure consciousness/Soul is the foundation of memory, mind, thoughts, imaginations, fantasies, five senses, object of senses, five organs of action, entire body, five elements, Universe and time (time is defined by change and movement of anything). God is a reality of five senses, so it cannot be perceived by the senses. Anything that is perceived by the senses and mind always tends to change with time. Relative existence is always flickery and unreal in nature.

5)God is an absolute reality whose self is like space (invisible and infinite but ever present) and God is the reality of me. — Chandogya Upanishad 3.14.1 – 3.14.3

The universe is always consciousness because we all are part of the universe, and we all are Consciousness. If it is believed that the universe is not aware of itself, then we are either falsely considering our self different from the Universe, or we are not considering our self aware/conscious. Even if we assume that we are created from the same source (big bang), then it also proves that the universe is of the same nature as of living beings/consciousness. The content of the universe always exists in the form of memory and memory is always consciousness, so is the Universe. In simple words, the matter/content of the universe is a projection of one's mind due to five senses.

6) According to Vedas and Upanishads of Hinduism, we are not really body and brain. Since many centuries surgeons, doctors and medical scientists have studied the brain and nervous system based on the assumption that five senses are absolutely real. All those studies may help human beings maintain their health, but those studies cannot define the criteria on which we are supposed to differentiate between reality and illusion. Just like faulty and inaccurate devices and instruments cannot be used to produce another more accurate device, in the same way mind and five senses cannot be used to determine the reality of the external world. It is not possible to verify the reality of the five senses and mind by using the five senses and mind themselves. The content of the universe is merely an illusion created by five senses. The existence of Universal content is always dependent on the five senses. Color, shapes and forms are perceived only due to eyes, smell is sensed by nose, taste is sensed by tongue, sound is sensed by ears, touch and texture are sensed by skin. So all the processes consist of interaction between senses and the object of senses. 

7) The order of existence of matter versus consciousness is studied and applied by using consciousness itself, so consciousness is beyond the boundaries of time. Matter and the resulting brain cannot exist before or after consciousness. The pure and unchanging consciousnesses/soul is the foundation of changing matter and thoughts. Since existence is relative, the matter and changing thoughts always exist relative to pure consciousness. Time is defined by continuous movement of matter and change in matter. In simple words, all the things and thoughts are changing with respect to unchanging pure consciousness. 

8)Reality can only be known by self-questioning and doubting the nature of the words, mind, body and the universe. The reality of our current knowledge can be viewed from different perspectives. Three levels of reality :- 

a) Paramarthika (Absolute reality):- Perspective of absolute space. This is the highest reality.

b) Vyavaharika/Samvirit-saya (Empirical reality):- Perspective of the combination of five senses. Empirical reality is ever changing over time, thus it is empirically true at a given time and context but not metaphysically true. It is "our world of experience, the phenomenal world that we handle every day when we are awake". This reality is based on two perspectives, for example, from the sun's perspective, it neither rises nor sets, there is no darkness, and "all is light". From the perspective of a person on earth, the sun does rise and set, there is both light and darkness, not "all is light", there are relative shades of light and darkness. Both are valid realities and truths, given their perspectives. Yet, they are contradictory. What is true from one point of view is not from another. The absolute truth can be realized only from the perspective of absolute space/infinite Consciousness.

c) Pratibhasika (Apparent reality, unreality):- for example, imaginations and fantasies. Apparent reality cannot be perceived by five senses.

By using above perspectives, it can be proved that we are not body or brain. If we say that we are inside the universe, then the Outside of the Universe is automatically defined, but from the perspective of absolute space, there is no Outside to the universe. Space is infinite and does not have any boundaries. It can be said that inside and outside are illusions created due to five senses and the body. If both the current knowledge and the perspective changes with respect to time and space, then it can be assumed as unreal (not absolute) and an illusion. Anything that can be explained from two or more perspectives cannot be called an absolute reality. The brain cannot create Consciousness/soul because creation and destruction processes are studied and applied by Consciousness itself. Consciousness cannot be the effect of the brain, neither brain can be the cause of consciousness. Consciousness is the foundation of both the brain, body and mind. Since it is the foundation of the body and mind, it is beyond the scope of the five senses. The only way to realize our true self is by doing self-inquiry, meditation and devotion to one reality. 9) The existence of God/Pure Consciousness/absolute space never has to be proved, it stands self-proved. Consciousness does not need any proof of its existence because it encompasses everything. Consciousness itself is used to study any material proof, so there is no need for giving proof for the existence of consciousness. The self/Soul is not different or separate from the mind as Soul is an underlying and real state of mind. Existence and non-existence are concepts of mind, so the underlying and real state of mind is beyond existence and non-existence. Our all actions and our own existence are proof of the existence of the soul/self. Just like one side of the coin cannot exist without another side, in the same way, all that changes (thoughts, thoughts of content of time and space, thoughts of existence and non-existence, thoughts of proof and verification) are experienced relative to unchanging root consciousness of mind/self/Soul. (Existence is relative) Whatever that exists is always relative to the Pure Consciousness. The change is superimposed on unchanging Consciousness. The existence of the tree itself proves the existence of its root. The tree cannot exist without its root. In the same way, without the soul (underlying root and real consciousness) all living beings cease to exist.

 10) In order to reject the existence of God, one must be able to perceive God in its true, real form, which is not possible as God is the foundation of knower, the process of knowing and knowledge. The concept of God is the very definition of reality. It enables us to differentiate between real and unreal to liberate our self from this illusive world of colors and forms. The ultimate reality is eternal (present at all times in the past, present, future) and omnipresent (present at all places and directions). Reality is present everywhere inside, outside and over the boundaries of everything. Reality is unchanging, infinite and unlimited without any forms, colors, and boundaries. Oneness is the reality of the universe. The root and underlying pure consciousness of all the existence, as well as non-existence, is one. 

   The illusion always changes with respect to time and individual perspective. It cannot remain the same in the past, present & future. Whatever that is limited by quantity, time & space is an illusion. Whatever that comes under the influence of time and change is unreal. The illusion has a beginning and an end. Absolute reality/God is without beginning and end. Whatever that is dependent on,relatively existing and has many perspectives, it is always an illusion. Light depends upon darkness. If darkness ceases to exist, then the concept of light automatically ceases to exist. If one side of the coin ceases to exist, then another side automatically ceases to exist. In the same way, change depends upon unchanging reality. If you are observing the change in thoughts, then to know that a particular change you should be of the unchanging nature. If space and time exist, then the soul which is beyond both the boundaries of space and time stands self-proved. If you know that space and time exist, then you should always be existing beyond space and time. Knowledge/(mind, body, space & time) and knower/soul are always different. For example, the accurate speed of an object moving on the earth is observed only if you are stable with respect to the earth. If the object and observer are at the same speed, then the object appears to be steady to the observer, and the concept of motion ceases to exist relative to the object and observer. In the same way, the soul is always beyond space and time, and that is why it is possible to know the change in space (content of space and time, and matter) and time. If it is assumed that humans are only mind and body, then how could knower/mind (and body) and knowledge mind/body be the same? This proves that you are of the nature of indescribable Pure Consciousness. In order to learn something, knower and knowledge should be different. The process of knowing is possible only when knowledge is existing relative to the knower. 

   That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas (mind), and the vital breath, with the eyes and ears, with earth, water, air, and ākāśa (sky), with fire and with what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything — it is identified, as is well known, with this (what is perceived) and with that (what is inferred). As it [Ātman, self, soul] does and acts, so it becomes: by doing good it becomes good, and by doing evil it becomes evil. It becomes virtuous through good acts and vicious through evil acts. Others, however, say, "The self is identified with desire alone". What it desires, so it resolves; what it resolves, so is its deed; and what deed it does, so it reaps.

— Brihadaranyaka Upanishad 4.4.5, the 9th century BCE[28]

11) We can ask a lot of questions to ourselves and study them from different perspectives.

1) If inside and outside are concepts studied and applied by the mind, then where is the mind and consciousness? Both inside and outside dimensions are studied and applied by consciousness, so they cannot be applied to consciousness itself, hence the reality of our mind & consciousness is beyond the definition of space and forms. Our Self/Soul/Pure Consciousness is the foundation of both the processes of creation and destruction, and existence and non-existence, so Consciousness cannot be created nor destroyed, also the real nature of consciousness cannot be said to be existence or non-existence. 

2) Does light exist before darkness or darkness exists before light? As the knowledge of the existence of darkness arises at the same time when light arises, so in order to exist time either darkness has to exist before light or light has to exist before darkness. Does the sun exist before light or light exists before the sun? As the sun is only seen when there is light, then which one existed earlier? Again, if the reflection of eyes is seen only if there is light, then who is the one who sees that light? Because knowledge of the existence of eyes comes at the same instance when there is light. Pure Consciousness/self is the foundation of both darkness and light, so it cannot be said to be visible or invisible. Our pure self is beyond light and darkness. Whatever that exists relative to each other, it always exists as a pair and always exists relative to Pure Consciousness. 

3) If the physical body is seen by eyes, then where are the eyes located? Is the body located inside of eyes, or are the eyes located outside of the body? Does sound exist before silence or does silence exist before sound? As knowledge of the existence of sound comes at the same instance when there is silence. What is the sequence of the existence of ears and sound? Do ears exist before sound or do sound exist before ears? As knowledge of the existence of ears comes at the same time when there is sound. The mind, five senses and the whole body are the creation of consciousness, so we are proved not to be the same as body or mind. As our Self/Pure Consciousness is the foundation of words, mind, five senses, subject of senses ( vision, smell, taste, sound, touch), and body, so it is indescribable and much different from (and beyond the reach of) what seems to us like material senses and body. 

Concept Of God In Hinduism

    In Hindu Vedic religion there is only one Supreme God which exist at two different levels of reality. Vedas call it by the name of “Brahman”, “Parabrahma”,” Paramatma” Hindus worship this Supreme God both in personal & impersonal form. Vedas mostly mention impersonal God Brahman which is only ultimate true reality & original nature of God from the absolute point of view (Paramarthika Satya) and Puranas mention Trimurti who are three personal manifestations of Brahman(Cosmic spirit/space consciousness) and are only empirical truth (Vyavaharika or Samvriti-Satya). Brahman is ever present root/real consciousness of Trimurtis and by using infinite Brahman consciousness Trimurti create, sustain and destroy the world of illusion. Brahman is real, root and source consciousness of all the existence and non-existence as well as all that is manifest and hidden.

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Main Supreme God:-
     Main God in Hinduism is Supreme Brahman/Para Brahman/Paramatma. The Trinity (Brahma, Vishnu, and Shiva) & their avatars are the manifestation of one Supreme Brahman. Even though Trinity & their Avatars have different divine bodies but they have same single Atman/Soul (innermost core/root and essence ) that is Supreme Brahman. Trinity and their Avatars are not different from each other. They are one but have manifested in different divine bodies. Normal human being considers divine bodies as Supreme God because they wrongly identify divine bodies of Trinity and their avatars with spiritual body/space consciousness of Supreme Brahman which pervades & resides in (not diametrically but as a level of reality and real consciousness) divine body of Trinity as Atman/Soul.

There are mainly four denominations in Hinduism they are: -

1) Vaishnavism- Lord Vishnu is considered as Supreme Brahman. Followers of Vaishnavism worship Vishnu and his ten incarnations. Two most-worshiped incarnations of Vishnu are Krishna & Rama.

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2) Shaivism - Shaivas or Shaivites are those who primarily worship Shiva as the Supreme Brahman, both immanent and transcendent

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3) Shaktism - Shaktas worship goddess as Mother Shakti. Mother Shakti is considered as Supreme Brahman as well as Prakriti (Maya/ illusive energy) of Brahman which is not separate from Brahman itself. In Shaktism, the goddess is presented as both the Brahman & Prakriti. These forms may include Durga, Kali, Parvati, Lakshmi, Saraswati.

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4) Smartism - Smartas treat all deities as same, & their temples include five deities (Pancopasana) or Panchadevata. It is nonsectarian as it encourages the worship of any personal god along with others such as Ganesha, Shiva, Devi (Shakti), Vishnu, Surya.

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Minor gods/Devas in Hinduism and Misconception of 33 Crore/330 Million gods:-

    There is no such concept like 330 million gods. There are only 33 Koti/types (Literal meaning of Koti is a type) of gods/Devas whose function is to sustain the world. Each living being consist of the fraction of Devas. They are not able to give any living being Moksha/Nirvana (freedom from Samsara/cycle of death & birth) so they are not be worshiped. They are just creation of Supreme Brahman. In the Vedic period, Devas were only worshiped only to get temporary heaven/Swarg. One who seeks liberation & freedom from Samsara/cycle of birth of death they should not worship them. They should be revered only by considering the presence of Supreme Brahman within them in the form of Atman/soul/Root consciousness.

Reference:-

(“Those who devote themselves to the Devas have only small intelligence and obtain (only) fruits that are temporary (invariably subject to destruction). The worshipers of the Devas go the (abode of) the Devas, but my devotees come to me (My eternal spiritual abode).” (Srimad Bhagavad-Gita: 7.23)

“Persons whose conscience is stolen by material desires worship other devas (gods other than Myself) and follow the particular rules and regulations of worship which correspond to the ends they desire, being governed by their own (conditioned) natures.”(Srimad Bhagavad-Gita: 7.20)

With Supreme God’s influence, this thirty-three (supporting Devata) sustain the world) (Atharva Veda 10-7-13)

There are only thirty-three devas/demigods (Brihadaranyaka Upanishad 3:9:2)

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Metaphysical concept of God in Hinduism 

(is God Impersonal or Personal?)

    Gods general ultimate form/nature is formless pure consciousness (Nirakar Nirguna/without form/Impersonal) but it can manifests into divine form (Sakar Saugna/with form/personal). God has the ability to manifest into any kind of form and shape. If someone says that God cannot have the Ability to have a form then it is contradictory to his own attributes. Nothing is said to be impossible for God. It is very necessary to acknowledge that the Brahman “itself”, “Whatever it is” is in unmanifest state & beyond imagination but as it gets covered/concealed in Prakriti (Prakriti is material energy of Brahman e.g. Earth, water, fire, air, ether, five senses, mind, & intelligence) it appears to be manifested as personal form. Here at the above place, the meaning of manifestation is taken in sense of that which appears to have taken form/symbolic and but it is unreal from an absolute perspective and empirical reality from the human perspective. Unmanifest absolute Brahman is analogues to the infinite source of unmanifest electric energy while its personal Sakar form is analogues to the lightened bulb. When unmanifest electric energy is supplied to filament enclosed in glass bulb it appears in the form of light. In the same way, the unmanifest Brahman when gets covered/embodied in Prakriti it appears to have taken form. The Formless Brahman is analogues to Air or water & its personal form is analogues to balloon filled with air or water. Air and water both are formless but when they are contained in a transparent balloon then they appear to have taken form but that does not mean that Air and Water both elements have lost its properties of being formless. In the same way, the formless Brahman when it resides and pervades the Body made up of material and mental elements from within universe it appears to have taken form but in reality, it does not lose its formless nature. The God with Form (limited consciousness of mind) is unified with Formless God (unlimited consciousness of Brahman). Vedas mostly describe Nirakar Nirguna Brahman which is formless, omnipresent, eternal consciousness. Vedas mention Supreme God as Brahman (not to be confused with Brahma of Trinity). [Take a note that Brahman is not any kind of energy but it is pure consciousness of space. Example of electric energy is only for understanding purpose]

“Ekam Sat-Viprah Bahudha Vadanti. “The One Being, the wise diversely speak of.”- (Rig-Veda 1.164.46)

“The source and origin of the gods, ruler of all, May Supreme God, the great seer, who anciently created the golden germ, endow us with clear intellect.” - (Svetasvatara Upanishad III.4)

“Great indeed are the Devas (demigods) who have sprung out of Supreme God.” - (Atharva Veda)

    Hinduism is an open-minded discipline. It is a discipline that does not use force on its follower. That is, it does not dictate the follower to act by one step by step recipe it gives, condemning all other recipes. Hinduism describes everything as divine and sacred because God is everywhere and in everyone. Supreme Self has truly created this real world, everything belongs to God but it also pervades everywhere. Hinduism speaks about all-pervasiveness and all-controlling nature of the Supreme Being. The Changing things that appear in the physical and mental world may be realized as divine: the Supreme Self that shines unmixed in everyone and everything, beneath all names and forms and qualities of personality and world. He pervades everywhere — is explained by the use of phrases such as “He is near and also very far” (yaddure yadvantike); “He is within and without” (tadantarasya sarvasya tadu sarvasya bahyatah); “He moves and yet does not move” (taddhavato’nyanatyeti tisthat). These apparently contradictory attributes reveal his achintya Shakti/unthinkable nature (which may not be understood under human senses but exists).

“All this that is in front is but Supreme God, the immortal. Supreme God is on the right, as well as on the left; above & below too, is extended Supreme God alone. The Supreme God is both inside and outside occupying everything. This world is nothing but Supreme God, the highest.” - (Mundaka Upanishad 2.2.11)

“All this entire universe belongs to God; who lives in it, in every smallest bit of it. It moves(from the human perspective), and yet it does not move (from absolute perspective). God is far beyond the furthest reach of space and time; and yet He is immediate, forever close, and inseparably present here. He is here inside, in everything; yet it is outside all of this. God shines pure, through everything unconstrained by the muscled body, unaffected by all ill, untouched by any taint of sin.”- (Isha Upanishad, stanzas 4-8).

Katha Upanishad it is said: “Paramātmā is the same everywhere, in every world, on every level throughout the entire Cosmos. Until you recognize this you will continue to be reborn. Paramātmā remains the same – in past, present, and future. It is the same in the heart of an ant or an elephant, in every living being. It is the Cause of everything.”

Thus the major difference between the Hindu and the Abrahamic beliefs is while Abrahamic religions speak relatively partial attributes of the God, Hinduism speaks about complete attributes.

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God is experienced in two aspects – as Nirakar and Sakar.

Nirakar Nirguna is the eternal all-pervading and omnipresent divine consciousness. The Absolute without qualities, is impersonal, without Guna or attributes, Nirakara (formless), Nirvisesha (without special characteristics), immutable and eternal. This “Formless” form of God is called Sat-Chit-Ananda Rupa (Eternal-Truth-Consciousness-Bliss-Form)

Saguna Sakar is the manifestation of God in form. Qualified absolute, came from the Sanskrit Saguna (सगुण) “with qualities” and Brahman (ब्रह्मन्) “the Absolute.” The personal aspect of the Ultimate Reality. This Saguna Brahman is eternal, undecaying and non-differentiated from Nirguna Brahman.

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Verses Describing God as Formless (Nirakar)

“Na tasya pratima asti”

“There is no likeness of Him.”

[Svetasvatara Upanishad 4:19, Yajurveda 32:3]

There is no Form of Nirguna Brahma or God as Supreme Consciousness.

“His formless form is not to be seen; no one sees Him with the eye.”

[Svetasvatara Upanishad 4:20]

His Formless Form can’t be seen. Though He manifests Himself as Sakar Saguna Brahman, no one can see Him with present eyes or material eyes. To see His Supreme and Original Form one needs spiritual perfection. “No one can understand the transcendental nature of the name, form, quality, and pastimes of God through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.” (Bhakti-Rasamrta-Sindhu 1.2.234).

God says: “You cannot see me with your present eyes. Therefore I give you divine eyes so that you can behold my mystic opulence” (Bhagavad-Gita 11.8)

“Shudhama papviddham”

“He is body less (Here Body means the physical structure, including the bones, flesh, and organ. Brahman has unique transcendental formless spirit body which is infinite like space) & pure.” (Yajurveda 40:8)

“He (Brahman/Paramatma) does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He has a unique transcendental spiritual/spirit body which is infinite and omnipresent like space. Brahman is omnipresent soul and Soul “itself” is his spiritual body. He is absolute. All His senses are transcendental. Any of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence.”

(Shvetashvatara Upanishad 6.7-8)

God as Nirakar Nirguna Brahman or Supreme Consciousness is body less and pure. That doesn’t mean His Sakar Saguna form is impure, it is pure too.

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Verses Describing God with Form (Sakar Saguna)

“The Lord of the universe, Lives inside the universe, And without being born, Appears in many forms, And only the wise realize his real form” - (Rig Veda Purusha Suktam 2.3)

Although I (Supreme transcendental Brahman) am unborn, imperishable, unchangeable and God of all living entities I do incarnate (Sambhavami –cause to be born or produced) by using my Maya/Illusive energy. (Maya:- the combination of material and mental elements e.g. five elements, five internal senses, five organs of action, five external sense base also called sense objects, One vital breath, mind, intelligence ) - (Bhagavad Gita 4:6)

Meaning – Even though I am unborn I appear (unreal appearance different from original) to be born & embodied because of my Prakriti/Maya/Illusive energy of which I am the controller. I never get influenced by three modes of nature. My transcendental infinite/formless space like form never cease to exist when I incarnate. My birth & death in personal form are just empirical reality similar to the mirage in desert or reflection of an object in the water.

Whenever & wherever there is a decline in Dharma/righteousness & religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend (Sruja-send myself forth/Descend/take visible form) myself (aham-I/Me, atmanam-self). (Bhagavad Gita 4:7)

Though unborn, it appears to be born in diverse ways. (Yajurveda 31.19)

The Lord takes on the manifold form. (It) transformed Himself in accordance with each form; that form of His was for the sake of making Him known. (e.g.:- just like the presence of unmanifest electric energy can be recognized by lightened bulb) (Brihadaranyaka Upanishad 2.5.19)

"God appears in both ways as the formless Brahman and as the personal God". They are both dimensions of his personality. (Brihadaranyaka Upanishad 2.3.1)

He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and he is the prime cause of all causes.”(Brahma Samhita 5.1)

There are two forms of Brahman, the material & the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true). (The Brihadaranyaka Upanishad 2.3.1)

Therefore it can be understood now that God has two forms Nirakar Nirguna & Sakar Saguna. These two form Characteristics of God like all-powerful, all-knowing, all-merciful, pure, infinite etc. remains the same. Just like water has three forms – liquid, solid & vapor, though it appears in different forms the core substance H2O remains the same in all forms. In the same way, the Brahman/God is one without second & has the ability to manifests in different forms at the same time anywhere on the earth & still remaining present everywhere. Its formless feature is omnipresent & infinite like space and it is able to manifest in many numbers of forms at different places at the same time without ceasing the existence of its ultimate omnipresent nature. God is Supreme Soul which itself is a Spiritual body. The God manifests in the form that means it wears or gets covered/concealed in the body made up of elements (material & mental elements) present within universe pervading that entire body. Cosmic spirit Brahman pervades entire body and combination of material & mental elements are superimposed on it within the boundary of a physical body.

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All Puranas mention that the trinity Brahma, Vishnu, Shiva are Swayambhu (self-existing by its own accord) & have the same soul(root consciousness). Their own individual soul is not different from supreme soul Brahman. The Gods in Trinity are in unification (complete absorption of mind and intellect into one infinite consciousness) with Supreme formless Brahman so they are one. One should have the idea about Atman/soul, Brahman/super soul, and divine bodies within which Atman/Brahman is residing as reality in order to understand all the scriptures and basic concepts. Brahman and Atman are same from the absolute perspective but when Brahman is referred individually it is called Atman.

[Imp Note: - In Western religions, absolute reality is known as Holy spirit/Supersoul and when it is applied individually it is known as soul while in Vedic culture Absolute reality is called as Brahman/Paramatma/Parabrahma and when it is applied individually it is called as Atman. In Western religions personification of absolute reality is called God in heaven and in Vedic religion it is called  Ishwar or Bhagavan.]

      In the case of Trimurti & Avatars their Atman/soul and Brahman/Supreme Soul is same, they are Jivanmukta (free from cycle of death & birth) & are in unification with Brahman (Brahma Bhava/Non duality/Turiya state– state of being in identification with Brahman, Oneness of mind with Brahman). In case of all normal living beings as their Atman/Soul is covered in Pancha Koshas/Five sheaths of ignorance (namely Annamaya Kosha, Pranamaya Kosha, Manamaya kosha, Vijnanamaya Kosha, Anandamaya Kosha) which keeps them in ignorance/illusion so they have false ego (mind, thoughts, and intellect is attached to perishable body and impermanent material nature) of physical body as individual self which makes them feel differentiated from the Atman/Soul/root consciousness & thus they are trapped in Samsara/cycle of death and birth. A spiritually ignorant person identifies himself with gross physical body & mental elements like intellect & thoughts while Personal Gods are in self-realization state and their mind is completely absorbed in their infinite soul/infinite consciousness (soul is infinite B.G.- 2.24,2.17) which is supreme Brahman.

    When Shree Krishna was using “I” or “Me” while revealing Bhagavad Gita to Arjuna he was referring everything w.r.t. his own Atman/Brahman (soul) by destroying false ego of a body as himself and getting his mind completely absorbed in infinite consciousness of Brahman. Shri Krishna cannot be called as the physical perishable body as he is supposed to be his Atman/Brahman (soul) and soul is an infinite, spiritual, space-like, formless transcendental body (When Shri Krishna was narrating Bhagavad Gita he had become one with Brahman. His mind had got detached from his physical body. His mind had become fully absorbed in infinite Brahman making him omnipresent Consciousness) Shri Krishna is not his physical body or any illusionary body created by his energy (magic) but he has space like infinite transcendental body, that formless body is his soul. There is no difference between his infinite formless body and his soul because both are one Brahman/soul. The concept of God in Hinduism can be understood by Advaita philosophy, three types of Realities and concept of Five Koshas which covers individual Atman, & Turiya State of Oneness/Non-duality.

Reference: - Turiya state is state of Oneness of mind/non-duality with Brahman. (Complete absorption of mind and intellect with Brahman.

(Brihadaranyaka Upanishad 5.14.3, Chandogya Upanishad 8.7 - 8.12 )

Panch Koshas:- Five sheaths of ignorance that covers individual Atman & create ignorance & illusion among normal living entities that their individual self/Soul is different from Supreme Soul even when in reality Soul and supreme soul are one (Taittiriya Upanishad 2:1 – 2:10)

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Avyaktam vyaktim apannam manyante mam abuddhayah |

param bhavam ajananto mamavyayam anuttamam (Bhagavad Gita 7:24)

Meaning: - Only Unintelligent think & limit my unmanifest, supreme, incomparable and imperishable existence to personal manifest human-like form. What is visible is just an empirical reality. This is because they do not know my transcendental infinite state. Here Shri Krishna says that his personal form is not ultimate reality. His Saguna Brahman is posited as a means of realizing Nirguna Brahman and declare Saguna Brahman to be the empirical/pragmatical reality. The unmanifest infinite electric energy cannot be compared with lightened bulb and light in the same way Shri Krishna’s personal form cannot be compared with his inconceivable space like infinite form/impersonal Brahman.

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Shri Krishna again declares that those who are attached to the unmanifested, impersonal (formless, infinite, space-like, transcendental) aspect of the Krishna, for them the spiritual advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. Some of Abrahamic religion worship Supreme reality in formless feature so according to Shri Krishna for them, spiritual growth is slow and tough. Shri Krishna prefers worship of Supreme reality in his divine personal form.

Reference: -

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    When Hindus greet with each other with Namaste its literal meaning is "I bow to the divine in you". Hinduism have a unique concept of God and God is considered to be residing in heart of each living being in the form of soul that’s why Hindus bow down in front of Cows and saints not because they are God but because they have the presence of essence and divinity as Supreme God Brahman. Abrahamic religions usually try to find God elsewhere or in the sky while in Hinduism God is seen in all living beings and each one is treated equally.

Reference: -

A true devotee sees Brahman/Supreme soul situated as Atman/soul in all living beings & also in himself equally everywhere. (Bhagavad Gita 6:29)

Whoever sees (perceive) me everywhere and everything in me, for him I am never lost, nor is he ever lost to Me. (Bhagavad Gita 6:30)

Such a yogi, who serve me through devotional service by perceiving (knowing that) me as only one situated in all living beings he remains always remains in me in all circumstances. (Bhagavad Gita 6:31)

He is considered perfect yogi who compares his own atman/soul/self and sees it as equal everywhere in every living being both in happiness and distress. (Bhagavad Gita 6:32)

And of all yogis, the one with true full faith who worship me with his inner self abiding in me (Who think of himself in me) he is deemed by me as most devout. (Bhagavad Gita 6:47)

I am the atman/soul/self, established in the hearts of all beings, O Gudakesha. I am the beginning, middle and also the end of all beings. – (Bhagavad Gita 10:20)

Brahman is knowledge, it is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart. (Bhagavad Gita 13:18)

Yet in this body, there is another, a transcendental enjoyer, who is supreme Lord, Super soul, the supreme proprietor who exists as the overseer and permitter. (Bhagavad Gita 13.23)

The one who sees the imperishable Super soul in the destructible bodies of all living entities as only one he is the one who actually sees (he is the one who truly knows the truth). (Bhagavad Gita 13.29)

One who sees the Super soul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination. (Bhagavad Gita 13.29)

Parma Atma/super soul which is dwelling in the body is inexhaustible due to being eternal and attribute less. Therefore O son of Kunti this Super soul neither does anything nor is entangled. (Bhagavad Gita 13:32)

I am seated in the hearts of all living beings, and from me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedanta, & the knower of the meaning of the Vedas. (Bhagavad Gita 15:15)

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Impersonal God/Brahman is infinite in nature:-

Verse:-

Om Purnamadah Purnamidam

Purnat Purnamudachyate

Purnasya Purnamadaya

Purnameva Vashishyate

Om shanti, shanti, shanti

(Brihadaranyaka Upanishad and Isavasyopanishad)

Meaning:-

‘That’ (The absolute spirit/Brahman) is infinite, ‘This’ (Soul/Atman) is infinite. From ‘That’ ‘this’ raises and manifests itself. From ‘that’ when ‘This’ is separated, what especially remains is ‘That’. When infinity is separated from infinity the remaining is always infinity.

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The nature of absolute reality is like space: -

The self of God is like space- That which appears like space is God. Whatever that exist is existing relative to empty/consciousness of space. Consciously Space is different from light, darkness and dark matter. The existence of light, darkness and dark matter are relative to a consciousness of space.

Hindu Scriptures mentions that self of God is like space. ————Man is a creature of his Kratumaya (क्रतुमयः, will, purpose). Let him, therefore, have for himself this will, this purpose: The intelligent, whose body is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever-present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart.

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Download Important Hindu Scriptures 

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