2. VEDANTA The “end of the Vedas”. Philosophical schools based upon the Upanişads

3. Vedic ideas Universe is maintained by the yajña, which is performed by Brahmins, and paid for by householders from other vārnas. Thus this is all to do with those who are still living in society, and is based upon action according to your dharma; Karma – Marga.

4. Underlying. The power behind the sacrifice is ultimately one thing. The power that underlies everything is Vāc, like an iceberg, most of it is unknown. Holy utterance (Vāc) is measured as four quarters; wise brāhmanas know these. The three that are set down in secret they do not bring into movement. The fourth is what men speak. They call in Indra, Mitra, Varuna, Agni….that which is One. Rg Veda 1.164

5. Sannyasin. At the end of life in society, it is possible for people to take Sannyas; to renounce everything about the world, even their names & families, and to retreat into the forest to work harder at getting closer to this ultimate reality. Many who did so practiced extreme asceticism and meditation, as a result of which they experienced ultimate reality.

6. Upanişads Those who experienced ultimate reality taught their disciples about the nature of reality, and how to achieve it. These are recorded in the Upanişads (derived from a word meaning to sit at the feet of) These books are esoteric and mysterious; only for the real spiritual adventurer.

7. Jñana – marga Those following this path are following Jñana – marga. Jñana is linked to the Greek  ; meaning knowledge gained through experience. Thus the Jñana – marga is the way of knowledge. This is not intellectual, but experiential knowledge. Their philosophical school is called Vedanta.

8. Ātman The most important one is Ātman, usually translated as “the self”. This is the abiding spiritual reality at the core of all living things. The body is only the support of the eternal self. It is unknowable to the intellectual mind, yet is always present. It is indescribable; “Neti, Neti” (not this, not that).

9. “The ātman is not like this or like that….how assuredly can one know the knower?” Bŗhadāranyaka Upanişad 2.4.14

10. Brahman Brahman is also often translated as “self”, and is a very closely linked concept to Ātman. Here however it is a universal self, a universal spirit which permeates and underpins the universe, without personality or involvement, utterly unknowable through the intellect.

11. That is unmoving. One. Faster than the mind, the gods could not overtake it. It ran ahead. Remaining stationary it outruns all runners. It being present, the cosmic wind sustains all life. Isavasyopanişad. 4

12. Brahman - Ātman The upanişads all agree that there is a subtle and mysterious link between these two; that they are in some way the same; one macrocosmic, one microcosmic. The different schools of vedanta are all attempts to explain different approaches to this dichotomy.

13. That which speech cannot express, but that by which speech is expressed is Brahman. Know that alone as Brahman, not that which people worship here. That which cannot be felt by the mind, but that which enables the mind to feel, that is Brahman. That which cannot be seen with the eye, but enables your eye to see, understand that alone to be God, not what people worship here. Kenopanişad 1.5-7

14. While there is no doubt that you do not perceive the Existent here, it is not to be doubted that it is here just the same. What the subtle essence is, a state of having That as it’s nature is this universe; That is the real, That is the self, That art thou Śvetaketu! Chāndogya Upanişad, 6:13

15. This it is which they seek to know through repetition of the Vedas, thought celibate life, through asceticism, through faith, through sacrifice and through fasting. When one knows this he becomes a Mūni (silent sage). This it is which wandering ascetics seek as their heavenly world when they wander forth as ascetics……..Therefore one who knows this, becoming pacified, controlled, at peace, patient, full of faith, should see the Self in the Self alone. He looks upon everyone as it. Everyone comes to be his Self, he becomes the Self of everyone. Bŗhadāranyaka Upanişad. 4.4. 25, 27.