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===एकम् सत् || One Supreme Being===

===एकम् सत् || One Supreme Being===

With no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms is the Supreme Being. In this regard, the RigVeda (1.164.46) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti ||</blockquote>Though sages may call Him by different names (such as Krishna, Rama, Paramatma, etc.) there is but one Absolute Truth (Satya), or The One Existence (Brahman) which is source and foundation of everything. Vedas declare the triple nature of Ishvara (called variously as Brahman, Supreme etc) to be Sat-Chit-Ananda (सत्-चित्-आनन्द) and Satyam-Jnanam-Anantam Brahma सत्यंज्ञानमनन्तं ब्रह्मा (Taittriya Upanishad 2.1.1). He is the form of eternal knowledge, universal truth and bliss. He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely '''Brahman''', the all-pervading, impersonal spiritual force or effulgence; the '''Paramatma''', the localized expansion known as the Super Consciousness which accompanies every individual soul in the heart of everyone; and then '''Bhagavan''', the Supreme Personality and form of God. The goal to be achieved by every human being and Concept of God as the ultimate goal are the foundational aspects of Indian theosophical views.<ref name=":02" />

With no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms is the Supreme Being. In this regard, the RigVeda (1.164.46) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti ||</blockquote>Though sages may call Him by different names (such as Krishna, Rama, Paramatma, etc.) there is but one Absolute Truth (Satya), or The One Existence (Brahman) which is source and foundation of everything. Vedas declare the triple nature of Ishvara (called variously as Brahman, Supreme etc) to be Sat-Chit-Ananda (सत्-चित्-आनन्द) and Satyam-Jnanam-Anantam Brahma सत्यंज्ञानमनन्तं ब्रह्मा (Taittriya Upanishad 2.1.1). He is the form of eternal knowledge, universal truth and bliss. He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely '''Brahman''', the all-pervading, impersonal spiritual force or effulgence; the '''Paramatma''', the localized expansion known as the Super Consciousness which accompanies every individual soul in the heart of everyone; and then '''Bhagavan''', the Supreme Personality and form of God. The goal to be achieved by every human being and Concept of God as the ultimate goal are the foundational aspects of Indian theosophical views.<ref name=":02" />

===जीवात्मा || Jivatma===

===जीवात्मा || Jivatma===

In Shruti and Smrti, in Purana and Itihasa, the Self in man is declared to be of the nature of Brahman. The Jivatma is Brahman, as a seed is to the tree, and remains a wanderer in Samsara till he realizes his true Self. Shvetashvatara Upanishad says thus<blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः ।(Shve. Upan. 3.13)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>The measure of a thumb, the Purusha, the Inner Self of all, ie ever residing in the heart of men. Embodied in a form ([[Upadhi (उपाधिः)|Upadhi]]) (casting off the wornout ones), experiencing and evolving through it, reaps his reward in the invisible worlds. Three-fold is his nature - Iccha (Will), Jnana (Wisdom) and Kriya (Action) the laws of which cover the making of Karma for the Jivatma. He goes through the three stages of the evolution of Manas : subjection to Kama, conflict with Kama, triumph over Kama and development of higher intellectual powers. Once Buddhi or Intellect is evolved, Avidya disappears and he attains unity with Brahman.<ref name=":02" /><ref>N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>

In Shruti and Smrti, in Purana and Itihasa, the Self in man is declared to be of the nature of Brahman. The Jivatma is Brahman, as a seed is to the tree, and remains a wanderer in Samsara till he realizes his true Self. Shvetashvatara Upanishad says thus<blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः ।(Shve. Upan. 3.13)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>The measure of a thumb, the Purusha, the Inner Self of all, ie ever residing in the heart of men. Embodied in a form ([[Upadhi (उपाधिः)|Upadhi]]) (casting off the wornout ones), experiencing and evolving through it, reaps his reward in the invisible worlds. Three-fold is his nature - Iccha (Will), Jnana (Wisdom) and Kriya (Action) the laws of which cover the making of Karma for the Jivatma. He goes through the three stages of the evolution of Manas : subjection to Kama, conflict with Kama, triumph over Kama and development of higher intellectual powers. Once Buddhi or Intellect is evolved, Avidya disappears and he attains unity with Brahman.<ref name=":02" /><ref name=":0">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>

===कर्मसिद्धान्तम् || Karma Siddhanta===

===कर्मसिद्धान्तम् || Karma Siddhanta===

Karma literally means action, but every action belongs partly to the past, partly to the present, partly to the future, it has come to mean the sequence of events, the law of causes and effects. So Karma is not simply action, it inseparably includes the consequence of an action also. The Jivatma undergoes it’s own karma, by which each person must experience the results or consequences of his activities and creates his own destiny based on his thought, words and deeds. Hence all things are interlinked together indissolubly, woven, and interwoven inseparably; nothing occurs which is not linked to the past and to the future. As discussed previously, Jivatma is three-fold in nature consisting of Iccha, Jnana and Kriya (Will, Wisdom and Activity) which are expressed as Desire, Knowledge and Action in the lower world of upadhis, of forms and these three fashion a man's Karma, following a definite law. Desire is the key force directing a thought, which in turn determines an action in man. Brhadaranyakopanishad (also given in Shatapatha Brahmana 14.7.2) aptly summarizes it as follows<blockquote>काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसम्पद्यते ॥ ५ ॥ (Brha. Upan.4.4.5)</blockquote><blockquote>kāmamaya evāyaṁ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisampadyate ॥ 5 ॥</blockquote>''Man verily is desire-formed; as is his desire,so is his thought, as his thought is, so he does action, as his action is, so he attains.'' <ref name=":02" /> Shankaracharya comments on this saying "Desire is the root of the world". Thus, Karma siddhanta is based on three aspects '''Desires''' (which impel man towards attachment), '''Mind''' (the creative power makes a man's character),  '''Actions''' (circumstances are made by actions). Karma differs from destiny in that Karma is not a final thing awaiting us, but is a constant becoming, in which future is not just shaped by the past but is also being modified by the present. Karma is said to be of three kinds - Prarabdha, Sanchita, Agami.

Karma literally means action, but every action belongs partly to the past, partly to the present, partly to the future, it has come to mean the sequence of events, the law of causes and effects. So Karma is not simply action, it inseparably includes the consequence of an action also. The Jivatma undergoes it’s own karma, by which each person must experience the results or consequences of his activities and creates his own destiny based on his thought, words and deeds. Hence all things are interlinked together indissolubly, woven, and interwoven inseparably; nothing occurs which is not linked to the past and to the future. As discussed previously, Jivatma is three-fold in nature consisting of Iccha, Jnana and Kriya (Will, Wisdom and Activity) which are expressed as Desire, Knowledge and Action in the lower world of upadhis, of forms and these three fashion a man's Karma, following a definite law. Desire is the key force directing a thought, which in turn determines an action in man. Brhadaranyakopanishad (also given in Shatapatha Brahmana 14.7.2) aptly summarizes it as follows<blockquote>काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसम्पद्यते ॥ ५ ॥ (Brha. Upan.4.4.5)</blockquote><blockquote>kāmamaya evāyaṁ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisampadyate ॥ 5 ॥</blockquote>''Man verily is desire-formed; as is his desire,so is his thought, as his thought is, so he does action, as his action is, so he attains.'' <ref name=":02" /> Shankaracharya comments on this saying "Desire is the root of the world". Thus, Karma siddhanta is based on three aspects '''Desires''' (which impel man towards attachment), '''Mind''' (the creative power makes a man's character),  '''Actions''' (circumstances are made by actions). Karma differs from destiny in that Karma is not a final thing awaiting us, but is a constant becoming, in which future is not just shaped by the past but is also being modified by the present. Karma is said to be of three kinds - Prarabdha, Sanchita, Agami.