divinity in vedmantras

Soul is not born nor does ever die; after having been, soul again ceases not to be.

Unborn, eternal, changeless and ancient, soul is not killed when the body is killed

but, even if one thinks of it as being constantly born and dying, even then, one should not grieve!

 Birth is inevitable to what is dead and death is inevitable to what is born. This is the law of Nature. Therefore, one should not grieve.

 For, certain is death for the born and certain is birth for the dead; therefore, over the

inevitable one should not grieve.

This which has been taught  is wisdom concerning Sankhya. Now come to

wisdom concerning Yoga, endowed with which,one shall cast off the bonds of action!

 In this there is no loss of effort, nor is there any harm (the production of contrary results

or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

 In Karma Yoga (selfless action) even a little effort brings immediate

purification of the heart. Purification of the heart leads to fearlessness.

 Here,  there is a single one-pointed determination! Many-branched

and endless are the thoughts of the irresolute.

Therefore When  intellect crosses beyond the mire of delusion, then  attained to

indifference as to what has been heard  [ the shrutis ] and what has yet to be heard [ the brahmasutra ]  because  mire of delusion is identification of the Self with the body and

mind. Brahmasutra  also talks of existence of Brahman as The adhikaranas lay down the fundamental positions with regard to Brahman.

Adhik 1 treats of what the study of the Vedanta presupposes.

 Adhik 2 defines Brahman as that whence the world originates, and so on.

Adhik 3 declares that Brahman is the source of the Veda.

 Adhik 4 proves Brahman to be the uniform topic of all Vedanta-texts.

 Adhik 5  is engaged in proving by various arguments that the Brahman, which the Vedanta-texts represent as the cause of the world, is an intelligent principle, and cannot be identified with the non-intelligent pradhâna from which the world springs according to the Sankhyas.

So when intellect, perplexed by what  has heard, shall stand immovable and

steady in the Self, then  attained Self-realisation.

Human must therefore think that brahman from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty,  attains perfection.

 Human attains perfection by worshipping the Lord through the performance of his own duty, that is, he becomes qualified for the dawn of Self-knowledge.

We have lost the knowledge calling devas by vedmantras and losing the concept of existence of them and thus being surrounded by the fact  ,Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested brahman therefore He who knows that both the unmanifested prakriti and the manifested brahman should be worshipped together,overcomes death by the worship of brahman and obtains immortality through devotion to prakriti , the material science .