4.2 Subject Matter (Vishaya)

The subject propounded by all Vedantas is the self-evident knowledge of the identity of the self and brahman. In this regard, two kinds of statements are found in the Upanishads : (1) Those statements that separately discuss the identity of the self and brahman. Such statements are called intermediate statements (avaantara vaakya). (2) Those statements that discuss the identity of the self and brahman. These are called great statements (mahaa vaakya). Upanishadic statements that discuss topics related to the body, or methods and results, or the creation-sustenance-destruction of the world are placed in the category of intermediate statements. This is because they aim to investigate the self (meaning of the term tvam, tvam padaartha) or Ishvara-brahman (meaning of the term tat, tat padaartha). Intermediate statements are useful in the attainment of the great statements.
 
The action section in the Vedas is called "karma vibhaaga". The statements pertaining to that section have been analyzed by Jaimini in his Poorva Mimaamsaa treatise. It contains instruction (shaasana) and discipline (anushaasana) as well as the reward for its observance and punishment for its disregard. Establishment of law (dharma) and worship (upaasana) in life is its goal. Thus, statements concerning action and worship are placed in the category of intermediate statements.
 
The section concerning knowledge in the Vedas is called Upanishad. The analysis of statements pertaining to knowledge is found in the Uttara Mimaamsaa treatise authored by Vyaasa. It is also called Vedanta philosophy (darshana). It contains a report (shamsana) of the real object (vastu). Knowledge also is of two types : thought flow knowledge (vritti jnyaana) and self evident knowledge (siddha jnyaana). Thought flow knowledge removes ignorance. Self evident knowledge cannot create or remove anything. So then, the knowledge arised out of the great statements removes ignorance in the form of the knowledge of difference of the self and brahman. And the self evident knowledge of the self, which follows the removal of ignorance, is liberation. Liberation is the ultimate result. There is no other result of liberation.