Meditate on the Lord as the object of meditation, for by the Lord the whole world is set to activity. Brahmā, Vishṇu, Rudra and Indra have been brought forth by Him; similarly, all faculties along with creatures. His divine majesty has become the Cause, the Universe, the Blissful, as the ether standing unshaken in the mid-air.§
Atharva Veda, Atharvaśikhā Upanishad 2. UPB, 782§
All the sacred books, all holy sacrifice and ritual and prayers, all the words of the Vedas, and the whole past and present and future, come from the Spirit. With māyā, His power of wonder, He made all things, and by māyā the human soul is bound. Know, therefore, that nature is māyā, but that God is the ruler of māyā, and that all beings in our universe are parts of His infinite splendor.§
Kṛishṇa Yajur Veda, Śvetāśvatara Upanishad 4.9-10. UPM, 92§
The seer sees not death, nor sickness, nor any distress. The seer sees only the All, obtains the All entirely. For the sake of experiencing the true and the false, the great Self has a dual nature. Yea, the great Self has a dual nature. Yea, the great Self has a dual nature!§
Kṛishṇa Yajur Veda, Maitrī Upanishad 7.11.6 & 8. UPH, 458§
Inconceivable is this supreme ātman, immeasurable, unborn, inscrutable, unthinkable, He whose Self is infinite space. He alone remains awake when the universe is dissolved, and out of this space He awakens the world consisting of thought. §
Kṛishṇa Yajur Veda, Maitrī Upanishad 6.17. VE, 667§
He Himself fashions all worlds in minute detail. He fashions life, conferring birth. He fashions things big and small—the cauldron, the pitcher and the pot. He fashions these and more—He, the Architect Almighty.§
Tirumantiram 417. TM§
The Primal One, the indivisible great, Himself into several divided. As form, formless and form-formless, and as guru and as Śakti’s Lord. In forms numerous He immanent in jīvas became. §
Tirumantiram 2481. TM§
That intelligence which incites the functions into the paths of virtue or vice am I. All this universe, moveable and immoveable, is from Me. All things are preserved by Me. All are absorbed into Me at the time of pralaya. Because there exists nothing but Spirit, and I am that Spirit, there exists nothing else. §
Śiva Saṁhitā 1.34. SS, 6§
You and He are not two separate; you and He are but one united; thus do you stand, freed of all sectarian shackles; adore the feet of Parapara and with Śiva become One—that the way Siddhānta fulfills.§
Tirumantiram 1437. TM§
Always my action is your action. I am not other than you, because the essence of myself which I call “I” does not exist apart from you. Herein lies the natural harmony between Vedānta and Siddhānta.§
Tayumanavar 2.5. NT, 8§
As wide Earth, as fire and water, as sacrificer and wind that blows, as eternal moon and sun, as ether, as the eight-formed God, as cosmic good and evil, woman and man, all other forms and His own form, and all these as Himself, as yesterday and today and tomorrow, the God of the long, red hair stands, O Wonder! §
Tirumurai 6.308.1. PS, 113§
It cannot be seen by the eye, and yet it is the eye within the eye. It cannot be heard by the ear, and yet it is the ear within the ear. It cannot be smelt by the nose, and yet it is that which makes the nose to smell. It cannot be uttered by the mouth, and yet it is that which makes the mouth to speak. It cannot be grasped by the hand, and yet it is that which makes the hand to grasp. It cannot be reached by the feet, and yet it is that which makes the feet to walk. It cannot be thought by the mind, and yet it is the mind within the mind. It is the Primal One without past or future. Its form is free from age and sickness. It manifests as father and mother. It blossoms as the Self-Existent. It cannot be described as one or two. No artist can portray It. It is that which lies ’twixt good and evil. It ever abides in the hearts of the wise. It permits no distinction between Vedānta and Siddhānta. It is That which dances at the zenith beyond the realm of sound. §
Natchintanai, “That.” NT, 87§