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

3. Vedic ideas Universe is maintained by the yajña, which is performed by Brahmanas, and paid for by householders from other varnas. 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 Vac, like an iceberg, most of it is unknown. Holy utterance (Vac) is measured as four quarters; wise brahmanas 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. Upanishads Those who experienced ultimate reality taught their disciples about the nature of reality, and how to achieve it. These are recorded in the Upanishads (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. Atman The most important one is Atman, usually translated as “the self”. This is the abiding spiritual reality at the core of all living things. 'That Self is hidden in all beings and does not shine forth” (Katha Upanishad 3:12)

9. Apophatic A concept from Western Philosophy, an Apophatic thing may only be described in negative terms – thus “God is not this small rubber ball” is correct, whereas “God is good” is not, as “goodness” is an inherently human concept, and thus cannot be applied to God.

10. Atman The Atman provides the consciousness and awareness of each living thing. 'That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides’. (Katha Upanishad 4:3).

11. Atman The Atman is the spiritual element that is subject to Samsara. As a man leaves an old garment and puts on one that is new, the Spirit leaves his mortal body and then puts on one that is new. (Bhagavad Gita 2:22).

12. Atman The Atman is unknowable to the Intellect. “The atman is not like this or like that….how assuredly can one know the knower?” (Brihadaranyaka Upanishad 2.4.14)

13. Atman This experiential knowledge will give liberation from samsara. 'He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.' (Katha Upanishad 3:15).

14. Brahman Brahman is also often translated as “self”, and is a very closely linked concept to Atman. 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.

15. Brahman Brahman is the spirit pervading and upholding the entire universe. 'My dear child, it is true that you cannot perceive Being here, but it is equally true that it is here. "This finest essence,—the whole universe has it as its Self: That is the Real: That is the Self: That you are, Svetaketu (Chandogya Upanishad VI.xiii. 1-3)

16. Brahman Is often represented by the Sound “Om” (Aum). 'That (imperishable) syllable (Om) means Brahman, that syllable means the highest (Brahman) Katha Upanishad 2:16

17. Brahman - Atman The Upanishads 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. Different ways of articulating this mysterious relationship are expressed in the different schools of Vedanta.

18. 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. Kenopani ş ad 1.5-7

19. 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 Muni (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. Brihadaranyaka Upanishad. 4.4. 25, 27.