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* what is the ultimate truth of existence?
* what is the ultimate truth of existence?
* how did the universe originate?
* how did the universe originate?
Obviously no other knowledge source has ever attempted to answer such questions and Upanishads give us the last word on all such matters. Through no other means is it possible for us to get convincing answers to our queries regarding them. Not being the work of man (Apaurusheya) Upanishads are free from the usual shortcomings of all human endeavor such as error, doubt, and deception. It is open to us all to verify their statements by actual experience along the lines prescribed by them. The truths inculcated in them are not mere theories, but facts, and as such are invulnerable.<ref>Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>
Obviously no other knowledge source has ever attempted to answer such questions and it is only Upanishads and other Vedanta texts that give us the last word on all such matters apart from practicing what is given in them. Through no other means is it possible for us to get convincing answers to our queries regarding them. Not being the work of man (Apaurusheya) Upanishads are free from the usual shortcomings of all human endeavor such as error, doubt, and deception. It is open to us all to verify their statements by actual experience along the lines prescribed by them. The truths inculcated in them are not mere theories, but facts, and as such are invulnerable.<ref>Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>
=== Questions ===
=== Questions ===
=== Answers ===
=== Answers ===
The answer to it is found in the conception of a Supreme Being or Brahman as the ultimate cause of the Universe, from whom indeed beings are born, through whom they live and unto whom they return and merge in. The knower of Brahman attains the highest.
The answer to the above natural found in the conception of a Supreme Being or Brahman as the ultimate cause of the Universe, from whom indeed beings are born, through whom they live and unto whom they return and merge in. The knower of Brahman attains the highest.
==== ब्रह्मलक्षणम् ॥ Defining Brahman ====
==== ब्रह्मलक्षणम् ॥ Defining Brahman ====
The characteristics of Brahma comprehensively put forth in Taittriya Upanishad in the Brahmanandavalli defines Brahman thus
The characteristics of Brahma comprehensively put forth in Taittriya Upanishad in the Brahmanandavalli defines Brahman thus
सत्यं ज्ञानमनन्तं ब्रह्म । satyaṁ jñānamanantaṁ brahma । Brahman is Truth, Knowledge, Infinite (Tait. Upan. 3.1)<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 290)</ref>
सत्यं ज्ञानमनन्तं ब्रह्म । satyaṁ jñānamanantaṁ brahma । Brahman is Truth, Knowledge, Infinite (Tait. Upan. 3.1)<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 290)</ref>
He is again defined simply as having सच्चिदानन्दलक्षणम् as defined in Atmabodhopanishad.
He is again defined simply as having सच्चिदानन्दलक्षणम् as defined in Nrsimha Uttaratapaniya Upanishad and reiterated in Panchadashi composed by Vidyaranyaswami.
सच्चिदानन्दमात्रः स स्वराड् भवति । saccidānandamātraḥ sa svarāḍ bhavati । He is effulgent with (the qualities of) Existence, Consciousness, and Bliss (Nrsim. Uttar. Upan.7)<ref>Nrsimha Uttarataapaniya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%83%E0%A4%B8%E0%A4%BF%E0%A4%82%E0%A4%B9%E0%A4%A4%E0%A4%BE%E0%A4%AA%E0%A4%A8%E0%A5%80_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D-1 Complete])</ref>
सच्चित्सुखात्मकं ब्रह्म ...। saccitsukhātmakaṁ brahma ...। The nature of Brahman is existence, consciousness, and bliss (Panchadasi 13.62)<ref>Panchadasi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%8B%E0%A4%A6%E0%A4%B6%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AC%E0%A5%8D%E0% Prakarana 13] )</ref><ref>Swami Swahananda (1967) ''Panchadasi of Sri Vidyaranya Swami (English Translation)'' Madras : Sri Ramakrishna Math (Pages 521-522)</ref>
==== ब्रह्मतत्वम् ॥ Nature of Brahman ====
==== ब्रह्मतत्वम् ॥ Nature of Brahman ====
|Real and Unreal
|Real and Unreal
|Brahman is Real, Samsara is Unreal
|Brahman is Real, Samsara is Unreal
|All aspects about creation are Real
|World is Real with five-fold difference
|Both Brahman and Samsara are Real
|Both Brahman and Samsara are Real
|-
|-
|Efficient cause of the Universe (effect)
|Efficient cause of the Universe (effect)
|Cause and effect are one and the same Brahman
|Cause and effect are one and the same Brahman
|Vishnu is the efficient cause
|Vishnu is the efficient cause of the Universe
|Vishnu is the efficient cause
|Vishnu is the efficient cause of the Universe
|-
|-
|Advocates Unity of Jivatma and Brahman
|Relationship of Jivatma and Brahman
|Absolute Identity (Kevaladvaita)
|Absolute Identity (Kevaladvaita)
|Absolute Distinction (Kevala Bheda)
|Absolute Distinction (Kevala Bheda)