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The Upanishads are Vedanta, the storehouse of knowledge in a higher degree even than the Vedas, with knowledge in the profounder Indian sense of the word, Jnana. Not a mere thinking and interpretation by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a 'seeing of it with the soul' and a total living in it with the power of the inner being,by a kind of identification with the object of knowledge is Jnana.   

The Upanishads are Vedanta, the storehouse of knowledge in a higher degree even than the Vedas, with knowledge in the profounder Indian sense of the word, Jnana. Not a mere thinking and interpretation by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a 'seeing of it with the soul' and a total living in it with the power of the inner being,by a kind of identification with the object of knowledge is Jnana.   

And because it is only by an integral knowing of the self that this kind of direct knowledge can be made complete, it was the self that the Vedantic sages sought to know, to live in and to be one with it by identity.  The Upanishads are epic hymns of self-knowledge and world-knowledge and God-knowledge ('''Ref 5'''). In other countries philosophers try to apprehend the Truth on an intellectual plane. The Upanisadic inquiry is different, the purpose being to realize inwardly the Truth perceived by the mind or the intellect.    

And because it is only by an integral knowing of the self that this kind of direct knowledge can be made complete, it was the self that the Vedantic sages sought to know, to live in and to be one with it by identity.  The Upanishads are epic hymns of self-knowledge and world-knowledge and God-knowledge (Ref 5). In other countries philosophers try to apprehend the Truth on an intellectual plane. The Upanisadic inquiry is different, the purpose being to realize inwardly the Truth perceived by the mind or the intellect.    

The primary question that is often referred to in Upanishads or Vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as Yagya, unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

The primary question that is often referred to in Upanishads or Vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as Yagya, unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

== Brahmavidya Saaram ==

== Brahmavidya Saaram ==

After twelve years of Vedic studies Swetaketu returns home thinking himself to be a ब्रह्मज्ञानिन् (brahma jnanin).  But Uddalaka seeing his son's pride asked him:  <blockquote>''“… तमादेशमप्राक्ष्यः येनाश्रुतं

After twelve years of Vedic studies Swetaketu returns home thinking himself to be a brahma jnanin ''||'' ब्रह्मज्ञानिन् (knowledgeable about the Brahman).  But Uddalaka seeing his son's pride asked him:  <blockquote>''“… तमादेशमप्राक्ष्यः येनाश्रुतं

श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति …… (6.1.2 & 6.1.3)''</blockquote><blockquote>''“…. tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti …''</blockquote>“Dear son, did you ask for that instruction by which the unheard becomes heard, the

श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति …… (6.1.2 & 6.1.3)''</blockquote><blockquote>''“…. tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti …''</blockquote>''“Dear son, did you ask for that instruction by which the unheard becomes heard, the unperceived becomes perceived and the unknown becomes known?'' (6.1.2 &

unperceived becomes perceived and the unknown becomes known? (6.1.2 &

6.1.3)

6.1.3)

fruitless if, with it, one is not able to know the ultimate principle.

fruitless if, with it, one is not able to know the ultimate principle.

Śvetaketu was unaware of such a type of knowledge, though he had studied the

Śvetaketu was unaware of such a type of knowledge, though he had studied the

Vedas properly. So he desired to know what kind of instruction that was. The

Vedas properly. So he desired to know what kind of instruction that was. The father explains thus:<blockquote>''“यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं'' </blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || 6.1.4 ||''</blockquote><blockquote>''“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” (6.1.4)''</blockquote><blockquote>''“यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं'' </blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || 6.1.5 ||''</blockquote><blockquote>''“yathā somyaikena

father explains thus:<blockquote>''“यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं'' </blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || 6.1.4 ||''</blockquote><blockquote>''“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” (6.1.4)''</blockquote><blockquote>''“यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं'' </blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || 6.1.5 ||''</blockquote><blockquote>''“yathā somyaikena

lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” (6.1.5)''</blockquote><blockquote>''“यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं''</blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || 6.1.6 ||''</blockquote><blockquote>''“yathā somyaikena

lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” (6.1.5)''</blockquote><blockquote>''“यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं''</blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || 6.1.6 ||''</blockquote><blockquote>''“yathā somyaikena

nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” (6.1.6)''</blockquote>Meaning: ‘That

nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” (6.1.6)''</blockquote>Meaning: ‘That instruction, my dear, is just as:

instruction, my dear, is just as:  

(i) by a single lump of earth, all that is

(i) by a single lump of earth, all that is

and then, he was unable to remember the Vedas he studied. Later he ate and was

and then, he was unable to remember the Vedas he studied. Later he ate and was

able to remember all. Uddālaka concludes by asserting that mind consists in

able to remember all. Uddālaka concludes by asserting that mind consists in

annam, prāṇa consists in water

annam, prāṇa consists in water and speech consists in energy<blockquote>''अन्नमयं

and speech consists in energy <blockquote>''अन्नमयं

हि मन, आपोमयः प्राणः, तेजोमयी वाक् ''|| ''</blockquote><blockquote>annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk ''||'' (6.7.6).''</blockquote>Uddālaka continues his teaching as in verse 6.8 by explaining what sleep means. In sleep one is fully possessed

हि मन, आपोमयः प्राणः, तेजोमयी वाक् |'' </blockquote><blockquote>''annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk |(6.7.6).''</blockquote>Uddālaka continues his

teaching in 6.8 by explaining what sleep means. In sleep one is fully possessed

by SAT which is his origin (स्वं

by SAT which is his origin (स्वं

अपीतो भवति,

अपीतो भवति,

is a very important one. It scotches all talks about rebirth of the same

is a very important one. It scotches all talks about rebirth of the same

individual. Personal identity is lost on merging with Ātmā which is an

individual. Personal identity is lost on merging with Ātmā which is an

incessant, all-pervading entity, without a second. This fact finds expression

incessant, all-pervading entity, without a second. The 6.8.7 verse is as follows:<blockquote>''स य एषोഽणिमा

ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …|''</blockquote><blockquote>''sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo |''</blockquote>Meaning: ‘He (that Great Being mentioned in the previous verse) is absolute subtleness (subtle

Now coming to 6.8.7, the verse goes like this:<blockquote>''स य एषोഽणिमा

ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …|''</blockquote><blockquote>''sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo |''</blockquote>Meaning: ‘He (that

Great Being mentioned in the previous verse) is absolute subtleness (subtle

essence) which inheres in all that is here; that (all that is here) is Satyam,

essence) which inheres in all that is here; that (all that is here) is Satyam,

He (the Great Being) is Ātmā; you are that (Satyam), O, Śvetaketu.

He (the Great Being) is Ātmā; you are that (Satyam), O, Śvetaketu.

This sentence is seen

repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.

in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also.  This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.

Incidentally, it is the very phrase ‘तत्त्वमसि’ ‘(tattvamasi)’ appearing here, that is designated as one of

Incidentally, it is the very phrase <blockquote>''‘तत्त्वमसि’ ‘(tattvamasi)’'' </blockquote>appearing here, that is designated as one of

the four Mahāvākya(s) in the Upanishads.

the four Mahāvākya(s) in the Upanishads.  

In 6.9, Uddālaka

In 6.9.3, Uddālaka

explains to his son further about how personal identity is lost on being merged

explains to his son further about how personal identity is lost on being merged

with the Supreme Entity as mentioned in 6.8.6, by citing the example of the

with the Supreme Entity as mentioned in 6.8.6, by citing the example of the

insect, or gnat, or mosquito, all continue their existence in the same manner.

insect, or gnat, or mosquito, all continue their existence in the same manner.

This means that they exist as merged in the Supreme Entity without knowing

This means that they exist as merged in the Supreme Entity without knowing

their personal identity, as in the case of nectar of various trees in the

their personal identity, as in the case of nectar of various trees in the honey. The verse is as follows:<blockquote>''‘त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा

honey. The verse says as follows:<blockquote>''‘त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा

पतङ्गो वा दंशो वा मशको वा यद्यद् भवन्ति तदाभवन्ति’ || 6.9.3 ||''</blockquote><blockquote>''ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti. (6.9.3)''</blockquote>

पतङ्गो वा दंशो वा मशको वा यद्यद् भवन्ति तदाभवन्ति’ || 6.9.3 ||''</blockquote><blockquote>''ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti. (6.9.3)''</blockquote>