1. Sacred Literature
“Truth can not be suppressed and always is the ultimate victor." -the Yajur Veda

2. Hindu Scriptures Include over 200 books
Two general types of sacred literature
Shruti – knowledge that is revealed by prophets & seers
Smriti – literature made by man

3. The Vedas Oldest of the Hindu scriptures
Based on oral chants and stories brought to India during the Aryan invasion
Comprised of 4 different books
Rig-Veda – 1028 hymns to the deities
Yajur-Veda – Priests handbook – fire sacrifices
Sama-Veda – Melodies, chants and tunes
Atharva-Veda – Magical formulas & spells

4. The Upanishads
These are the philosophical commentaries that occur at the end of each Veda
Form the basis of Hindu philosophy and wisdom – some of the most philosophical meditations on the meaning of life, existence – hugely influential
Develops the concepts central to Hindu belief

5. What concept is being developed in the following excerpt
What concept is being developed in the following excerpt? What is the possible meaning?
When identified with the ego, the Self appears other than what it is. It may appear smaller than a hair's breadth. But know the Self to be infinite. (Shvetashvatara Up. 5:8-9, p. 229)
Critical Thinking Strategies:
What do I already know?
What does this remind me of? Have I seen or heard anything like this before?
What do I need to know in order to solve this problem or riddle?

6. Exploring Upanishads
When we believe that our physical self, and the material world, is real and all there is, we lose God. When we focus on our spiritual self, we become God

7. Selection A:
Like two golden birds perched on the selfsame tree, intimate friends, the ego and the Self dwell in the same body. The former eats the sweet and sour fruits of the tree of life while the latter looks on in detachment. As long as we think we are the ego, we feel attached and fall into sorrow. But realize that you are the Self, the Lord of life, and you will be freed from sorrow. When you realize that you are the Self, supreme source of light, supreme source of love, you transcend the duality of life and enter into the unitive state. (Mundada Up. 3:1-3, p. 115; also compare Shvetashvatara Up. 4:6, p. 225)

8. My interpretation:
Self indulgence and the pursuit of material gain and sensory pleasure ultimately lead us down a path of disappointment and misery.

9. Selection B:
He is fire and the sun, and the moon and the stars. He is the air and the sea, and the Creator, Prajapati. He is this boy, he is that girl, he is this man, he is that woman, and he is this old man, too, tottering on his staff. His face is everywhere….He is the blue bird, he is the green bird with red eyes; he is the thundercloud, and he is the seasons and the seas. He has no beginning, he has no end. He is the source from which the worlds evolve…From his divine power comes forth all this magical show of name and form, of you and me, which casts the spell of pain and pleasure. Only when we pierce through this magic veil do we see the One who appears as many. (Shvetashvatara Up. 4:2-5, P.225)

10. Selection C:
The Self desires only what is real, thinks nothing but what is true. Here people do what they are told, becoming dependent on their country, or their piece of land, or the desires of another, so their desires are not fulfilled and their works come to nothing, both in this world and in the next. Those who depart from this world without knowing who they are or what they truly desire have no freedom here or hereafter. But those who leave here knowing who they are and what they truly desire have freedom everywhere, both in this world and in the next. (p. 192 ???)

11. My interpretation:

12. Selection D:
He has renounced all selfish attachments and observes no rites and ceremonies. He has only minimum possessions, and lives his life for the welfare of all. He has no staff nor tuft nor sacred thread. He faces heat and cold, pleasure and pain, honor and dishonor with equal calm. He is not affected by calumny, pride, jealousy, status, joy, or sorrow, greed, anger, or infatuation, excitement, egoism or other goads; for he knows that he is neither body nor mind... The Lord is his true home ... for he has entered the unitive state. Having renounced every selfish desire, he has found his rest in the Lord of Love... He offers no ancestral oblations; he praises nobody, blames nobody, is never dependent on anyone. He has no need to repeat the mantram, no more need to practice meditation. The world of change and changeless Reality are one to him, for he sees all in God. (Paramahamsa Up. 1,2,4, pp )