The Vedas are divided into two parts. The first part is called the "legal action part", the 'vidhi bhaaga". It contains the system or administration of our life. Systematic and methodical life leads to ending of desires (vaasanaas) and increase in peace and happiness in life. In this manner, the legal action part of the Vedas, which gives us direction on what is our duty and what is not, emphasizes the word. Law is mostly comprised of words.
The second part of the Vedas is concerned with the correct investigation of objects. But the type of investigation here is quite unusual. All objects in the universe are known through the senses, mind and intellect. But, the one to whom these objects are known, can never be known by any senses, mind or intellect. Each specific sense organ is a means to know its respective object, but can never reveal an object in totality. Even if all sense organs report an object, they still cannot reveal an object in totality. This is because we can only know those objects that have impressions (sanskaaraas) in our minds. Even cause and effect relationships are ascertained by the intellect. Through assertion and negation, cause and effect is known in this manner: That from which something is created and in which something is destroyed is the cause. That which is born and dies is the effect. Or, that without which an object cannot exist, and that which exists without any object is the cause, and the object itself is the effect. But this cause and effect, this coming and going is happening in front of the intellect, and the intellect itself is born and is destroyed. In this case, our intellect, experience or thought cannot reveal the illuminator or witness of the intellect. The witness cannot become the scene.
Even if the witness wants to see itself then, through identification with the thought flow of the intellect, it will only know that "I am" (aham asmi) but will remain the witness even of this thought flow. It will never illumine "I am not". "I am" - this thought flow will remain in the waking state, it may stay in the dream state, but will not remain in the sleep state. In this manner, the identity of the witness is different than both the thought flows of "I am" and "I am not". Whether it is endless or not, whether it is all-pervading or disconnected, whether it is non-dual or not - this matter cannot be ascertained through any logic, means or through witnessing. For knowing the true identity of this witness, Vedanta is necessary.
All paths of worship have the emphasis of the speaker, that is why all statements of worship are primarily faith-based. But the knowledge of the Upanishads does not emphasize the speaker. It emphasizes the subject. Whether what has been described is true, who said it, is not important. If the Vedas say "fire destroys cold" it does not glorify the Vedas, since that statement is common knowledge. Whatever fact can be ascertained by observation is not the specialty of the Vedas. That which cannot be experienced or observed by the senses, is described properly. This is the specialty of the Vedas.
Vedas describe brahman. Brahman exists all spaces, all times and all objects, yet transcends them all. It appears as though divided, but is indivisible. There is no distinction of "I, he and you". Such an indivisible brahman cannot be the object of anything, that is why the "neti neti" method of the Upanishads is used to reveal the non distinction of brahman from the self. That is why the identity of the self with brahman is the realm of the Vedas, and the tradition of the Upanishads exists to reveal this knowledge.
The meaning of Upanishad is the instruction of brahman (brahma vidyaa), and it can only be obtained by approaching a teacher. "Upa" = upasangmya, which means showing up in front of a teacher in a prescribed manner. "Ni" = "nishchayena", which means squeezing the essence of all triplets such as knower-knowing-known, all visible objects. "sad" = "jnyaanam", which means the one essence, the self which is of the identity of knowledge, and is the non-dual brahman, this instruction is called brahman. "Sad" also means uprooting, destroying. "Upa" also means sitting next to the essence, "ni" means with conviction, "sad" means of the world, that which destroys its bondage, such an instruction is also called "Upanishad". That part of the Vedas where this is explained is called "Upanishad". It is also called Vedanta. This part of the Vedas, which casts a light on the truth, gives prominence to the meaning, not to the words, the speaker or the language.
In this manner, the knowledge of the unity of self and brahman reveals the true object on one hand, and on the other hand, strangles the worldly intellect, which is the root of all misfortune, and in doing so frees us from all bondages. This is also the identity of liberation.
If you consider yourself to be the doer, then it means only that you should commit merit, not sin. If you consider yourself an enjoyer then you should not get sorrow, and get joy, this is what it means. If you consider yourself to be the witness, then you are above all attraction and aversion, that is the only meaning. But Vedanta says that you are not the witness. You are brahman, it means that you are infinite, any division in you is only an illusion.
When all illusions of division are erased, then confusions of communalism, regionalism, nationalism and so on, debates of communism, socialism, all of which are causes of conflict, all these misfortunes go away from you. Once you know that you are the non-dual brahman, then not just the residents of one universe, but residents of billions of universes, the entire creation becomes your true identity. In this there is no ego, no competition, no attraction or aversion. Living such a immediate free, peaceful life, becoming free from all rancour, and becoming free from all sins and sorrows, requires the knowledge of "who am I". Life after Vedanta knowledge become simple, straightforward and free of deceit. Then there is no feeling of injustice or hatred towards anyone. Having obtained that knowledge, result oriented actions do not drag us to heaven or hell.
Even Ishvara cannot force us to go anywhere. The Vedas cannot tell you "you need to do this". Vedas are meant for the "doer" and you are under the purview of Ishvara's kingdom as long as you are holding on to maaya and prakriti. Ishvara is not the controller of awareness which is his true identity. He only controls the adjunct or the upaadhi. The individual soul is bound by the rope of "me and mine" which exist in the adjunct of the mind. Ishvara controls the adjunct on the basis of actions. By identifying itself with the adjunct, the individual soul accepts the control of Ishvara. The self, being ever unattached to anything, does not have anything to do with any of this.
In this manner, obtaining the knowledge of the identify of self with brahman is to obtain liberation. For him whose mind has been purified, contemplation of brahman through association with a teacher is the only method of attaining liberation. And contemplation of brahman will only happen when there is curiosity of brahman.
Impurity of conduct is the dirt of action, attraction and aversion is the dirt of desire (vaasanaa mala), fluttering of the mind is agitation (vikshepa), the illusion in the mind is the veil (avarana). All these are indications of an impure mind.
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