Vedanta What is it ? How many types of Vedanta is there ?

 Out of inquisitiveness people do ask about knowing something new. Since time immemorial ancient sages have revealed many secrets of this universe which are related to both the gross and the subtle world that we witness .

    What the sages have discovered in their  inner self is a great vast knowledge which have implication both in action related i.e. the rituals in the gross world and the knowledge part connected with the inner world. It is the Mantras which are depicting these many things. All these Mantras are in Vedas.

In those Mantras there are portions where it is spoken about our Real Self, the Consciousness, The Atman, the Brahman. these are Upanishads, they come under Vedas. It is Vedanta. Upanishads are Vedanta. Also since it come at the last of Vedas generally so they are called by the name Vedanta.

Furthermore another definition may come: there are six basic schools of philosophies in ancient Sanatana civilisation; they are i)  Sankhya Darshan  ii) Vaisheshik Darshan  iii)  Naya Darshan            iv) Patanjal Darshan   v)  Purva Mimangsha  vi)  Uttar Mimangsha.   This last one Uttar Mimangsha is Vedanta Darshan.

In other words we can say Vedanta actually connects us with our inner Self and thereby helps us to attain unimaginable strength in oneself. It reveals the inner divinity already in men.

Then there can be many types of Vedanta viz. Advaita Vedanta, Dvaita Vedanta, Vishisthadvaita Vedanta and so on..

Birth of Adi Sankaracharya a sudden revelation

  It has been long since that I had been writing anything either in social media or even in my blogs. The journey of this life had been very dramatic and full of ups and downs. But it is for sure that I learnt a lot from the Life. I have met with so many people since became a sanyasi (monk), spoke to many about Advaita Vedanta , the highest of the philosophies but few were really conversant with the intricacies of Vedanta. And most of the people I met have not even tried to go deep in the information and seek for the reality of the information that are been presented to them.

    In the monastic life my interest grew with Bhagavad Gita  since I have read the Bhagavat Gita with the commentary of Acharary Madhusudan Saraswati - "Gudartha Dipika". Starting from 2006-2007 I stayed in Varanasi for a long period of time nearly 9 years with small pauses and gaps when I used to visit Kolkata or some pilgrim sites. While residing there out of mere inquisitiveness and interest I thought to look for the place where that great sage, Madhusudan Saraswati used to stay during his times. I came to know from the book that he lived by the river bank of Ganges in Choushatti Ghat . So I went visit that Ghat to find out where that sage actually lived, and thought that there might be some temple where actually Acharya Madhusudan Saraswati stayed and if i could sit there for a while that would be a great achievement for me in my life , because Madhusudan Saraswati was a great scholar and a great Yogi as well as a Great Gyani. I was a big admirer of him. After searching for few days I came to realise that none of the residents of that Ghat actually knew about him. Few elderly persons told me to visit the near by Ashrams but all efforts went in vain. So my dream of finding the seat of the great sage slowly evaporated in thin air. At that time when the enthusiasm was at the bottom suddenly a suggestion came up to visit the Sumeru Matt. This Sumeru Matt is a very old monastery, founder of this Matt is Adi Sankaracharya, and it is situated in the Daswaswamedh area by a very narrow lane which was not very far away from our Ashram- Vedanta Bhavan. Hence again came the light to lit the lamp of hope to get a chance to sit for a while at the seat of the great sage. I jumped out to visit that Sumeru Matt. But my enthusiasm was tested by fate, though I was so near in finding the fact where could be the actual seat of Madhusudan Saraswati yet I was made to wait for two more days for my entrance in the great sacred monastery which was established by Adi Sankaracharya. However somehow I managed to enter the monastery after two days and there I came to meet two very old aged monks one is Giri and another one is Parvat. The meeting was very exciting one we exchanged many words of wisdom and lastly they inquired about my visit. And told me it is now very hard to say where actually Madhusudan Saraswati actually sat on the bank of river Ganga because the course of the river has been shifting further east from west and they informed me that this Matt where I visited was not the one which was established by Adi Sankaracharya. The ancient Matt was washed away many times in flood and some other calamities. The actual Matt was established by Sankarachrya in the area somewhere in present day Luxa is, in Varanasi. The KashiRaj gave that land and helped to erect that Matt which with the passage of time has moved to present day place at dasaswamedh area. This new Matt land is as well donated by Kashi Raj. Since the course of river ganga is shifting further towards east from west all the old significant places have either been changed or lost or destroyed with time, so it is not possible for me to find out the actually seat of Madhusudan Sarswati any more, the old monks told me like that.

 I was like in despair , but asked the old monks if the river shifted further east then when actually did this event happen? They informed me that this shifting of Mother Ganga happened many times, and the original site where Adi Sankaracharya actually raised that Matt, the river shifted from that place long ago; more than say 1200-1300 years ago. This information stirred a fresh inquisitiveness in my heart. I repeated if that was like some 1200 or 1300 years ago? They said yes, it is like so it may differ a bit but it did happen so and even also there was a conjoining of river Godavari and river Ganga somewhere near present day Godoliwa . I thought how this could happen, since I have read that Acharya Sankara was born in 686 AD ( few other say 787). Then  it is nearly 1300 years ago that this Matt was built and as soon it was built it was to be moved further east. Then I realised this can not be true.

Later in my study time I found that Mohammad the founder of Islam left this earth in 732AD, I saw that within 50-100 years muslim kings entered Kasmir and many battles were fought  with kings there. But never I can see that Sankara mentioned anywhere about this new religion or even his next generation of monks  have mentioned it either, not in any texts. This is a big anomaly. Soon I realised that it was not those monks that were in falasity rather the data that Sankara was born in the year 686AD is completely false.

Upon finding such a revelation I searched a bit over internet and found that yes, Sankara was born much earlier than what is said in general information, it was in great difference, nearly around 500-600 BC was Sankaracharya born . And some unverified data showed me that after 1910 when some important texts from Kanchi Matt were destroyed the goverment then deliberately presented the data of Sankara's birth year to be 686 AD.

    Whatever may be the truth. I realised from my own experience that though I could not found the much sought sitting place of Acharya Madhusudan Saraswati , it is true that our mighty and great ancient culture has been willfully moderated and changed to enable some deformities in it .

   Today is Sankara's Birth day, we are very lucky that the Advaita Vedanta philosophy which has become the light house for the whole world now and showing the human civilization path for love and oneness. And Sankaracharya was the earliest exponent of this Advaita Vedanta. By following the direction of the remains of upanishadic culture definitely we shall be able to lead all from; form to formless, from darkness to light and from death to immortality.

WHAT IS GOD?

God is the one who creates, maintains and destroys this creation.

When we see this beautiful world around us we are charmed with the magnificence  of the it, and soon the idea creator developed . Since we have a limited sized body and shape , we also thought God to be of some sort of humane and imagined God to be having limbs like us to carry out works and senses like us to collect information and look after the creation.

 Vedanta however describes God to be in a different way. it says the one who identifies oneself with the consciousness pervading the Maya is Eeswara or God.

 So we see that the conception of God has got nothing to do with any size or shape, though however we can imagine a shape to God but consciousness doesn't have got any shape.

What is this consciousness anyway?

--- this is the subject of Vedanta, consciousness. To make people aware of this consciousness one is introduced with the idea of sentient and insentient. To know about this consciousness the whole Vedanta is devoted. Upanishads are the part of Vedas and they speak of this consciousness.

What is Vedanta

Vedanta is an eternal knowledge that shows and takes one to the realm of supreme bliss surpassing this phenomenal world that we experience.



Vedanta speaks about the real identity of us.
It is the Upanishads which reveal this knowledge to know the Self or Atman.

The Veda has basically the ritualistic part, and the knowledge part.  In the ritualistic part all the different rituals are described and directed. Whereas the knowledge part speaks of the Self or Atman or Brahman, the real identity of us.  This is also known as Upanishads or Vedanta.

Adhyasa

The superimposition of one entity on another is called 

adhayas. The silver seen on the conch-shell or snake seen on a rope is famous among the learned. Conch-shell appears to be silver; in this phenomenon the silver that we see is artha-adhayas and the knowledge of the cognition of silver is called gyan-adhayas. The Brahman apparently reflects on the mind-stuff and mind-stuff seems to become conscious. In empirical behaviour it is often seen that people use to impose Self on non-Self and vice versa as they say that “I am body”.  Although I am different from this body still in practice we assume ourselves to be body. The Self is sentient and conscious and body is insentient and not conscious. The imposition of subjects on one upon another and vice versa; as well as their qualities makes possible this dual reality in the phenomenal world. Further, people use to say “my body”; where it is the imposition of the qualities. Here the difference between the subjects is easily cognised (“My body”). I am sentient and this body is insentient still we recognise ourselves as “I am body”. How come this became possible? How come the sentient and conscious thing could possibly be regarded as in union with insentient and not-conscious one? Actually when cognition like – “my body” develops then apparently on pure consciousness the mind-stuff is imposed and in mind-stuff the pure consciousness is imposed resulting an “I” like apprehension. But this I is neither purely conscious nor purely a mind-stuff. As for instance when we say- “red hot iron-rod”; we do not mean the iron or the fire instead we mean in between iron and fire like a thing. The semblance of Self. The reflection of Consciousness on the intellect is known as Chidavasa. The intellect is insentient and unable to illumine, again Consciousness itself is one and without any attachment or attribute or company hence inactive. The intellect is very pure and clear hence when it comes in close vicinity with the Consciousness it appears to be conscious itself like an iron rod when heated in fire assumes to take fire. In the same way apparently the intellect and Consciousness assumes to take the character of each other due to superimposition, caused by avidya (delusion). The reflection of consciousness on intellect is known as semblance of Self or Chidavasa.

This superimposition of Self on non-Self is and non-

Self on Self which has commenced this empirical behaviour is annihilated only through the direct and immediate experience of oneness with the Brahman (Self realisation). Only Brahman is truth and this world is falsity. But this falsity or unreality is unreal in what sense? That which is neither real (sat), nor non-real (asat), but indescribable (anirvachaniya). By this indescribable means this dual phenomenon came into existence. By indescribable maya this imposition seems to have happened. Why indescribable? It is because this is neither real nor unreal. And there cannot be anything which is in essence real and unreal altogether. The existence of this world cannot be said unreal because we see this world empirically, also cannot be said real because its very existence vanishes with the Self-Knowledge. Furthermore nothing can be real and unreal altogether. Since in no way this could be ascertained hence it is called as indescribable (anirvachaniya).

“Man is god”. Still we don’t see God in everybody. We see man-woman, good-bad, and friend-foe. By nature we are divine, but due to ignorance we become prey to lust, greed, anger, ego etc. The superimposition of phenomenal world on Brahman is propounded as indescribable in Vedanta. The famous snake on rope instance is well known to the learned community. The snake is imposed on rope due to ignorance. In this same way that attribute less Brahman distinct from the attributes has become this phenomenal world. We ourselves are complete but we crave for other things assuming ourselves to be incomplete, this apparent lost completeness of us is due to avidya or ignorance. The ignorance makes us to believe that we are finite, meek and weak and etc. where as in reality we are divine in nature. Our real nature is thus veiled by the ignorance and we find our existence to be changing apparently at every moment of our life. When we watch an elephant made of clay, we don’t see the clay we see the elephant. An idol of Ganesha carved in stone seen as Ganesha; and when we see the Ganesha then we do not see the stone, then again when we see the stone then we don’t see the Ganesha. We have developed varying perspective with every different individual and see things around us differently by ourselves.  We are human and we are limited this is our strong notion that we have developed. This world that we witness is very true to us, like a child playing with its toys and always assumes those toys are very real! “I feel myself always in everything. The irony however is that I think I am feeling others this is illusion or ignorance. The day you know that no one ever exists other than you, all your mental blocks shall be cleared. And who are you? Search- search by holding your thoughts. And you have to find it because this is the only truth.”~ Bhagavan

Chidavasa

The semblance of Self. The reflection of Consciousness on the intellect is known as Chidavasa. The intellect is insentient and unable to illumine, again Consciousness itself is one and without any attachment or attribute or company hence inactive. The intellect is very pure and clear hence when it comes in close vicinity with the Consciousness it appears to be conscious itself like an iron rod when heated in fire assumes to take fire. In the same way apparently the intellect and Consciousness assumes to take the character of each other due to superimposition, caused by avidya (delusion). The reflection of consciousness on intellect is known as semblance of Self or Chidavasa.

The Isa Upanishad: Verse-4

Bhagavan once said, we do not know the origin of us that is why we are “Anath” i.e. orphan. 

It is the ignorance that veiled the real nature of Atman. By not knowing the real nature of the Self one becomes slayer of the Self. Contrariwise what is that knowledge by knowing which one becomes free? Upanishad Speaks thus:

अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् ।
तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥४॥

anejadekam manaso javiyo 
nainaddeva apnuvanpurvamarsat ।
taddhavato'nyanatyeti 
tisthattasminnapo matarisva dadhati ॥ 4॥

It is constant, unmoving and one only, faster even than mind. The senses (a manifestation of the gods who by virtue of their satta illumine) cannot overtake It since had run ahead and ever present everywhere. Staying stationary, because constant, It outruns all other runners. Because It is there the “Matarisva”, the one known as Hiranyagarva possessing twofold power of action and knowledge; allots or supports all activities.

Here rises an objection that how could the constant and motionless Atman become faster than the mind?

Since the Atman is constant so it is stationary still then how come it reaches any place earlier than mind?

The answer to this is: there is no contradiction when this being interpreted from the aspect of being conditioned or unconditioned states of Atman. The Upanishad said ‘unmoving and one’ in respect of Its unconditioned state. Again when It becomes conditioned by the limiting adjuncts, the mind, the internal stuff characterized by volition and doubt It appears to be present anywhere even before the mind reaches that place; so it is called the faster than mind. It is well known that mind though encased in the body and in this world is able to reach the ‘Bramhaloka’ in a moment through volition; hence known as the fastest thing in this world. This fast mind on reaching very rapidly to the Bhramhaloka, feels as if that loka is illumined by the Self-consciousness already. That is why the Upanishad said “faster than mind even”. This very reality of Atman cannot be perceived by the Gods (Gods: here the senses are referred to as gods because they are the element through the world is known). The revealing nature of the senses makes them to be called as God. Mind is faster than the senses because the senses cannot alone reveal the objects without mind. Because of the interposition of the mind-stuff even the semblance of the Self is not perceived by the senses. Since the Atman is all-pervasive; It outrun the mind and reaches there even much earlier.

That all-pervasive Atman in Its real unconditioned state is free from all worldly attributes and adjuncts and which is immutable; appears to be experiencing all worldly things and seems to be many to the non-discriminating foolish people in relation to their different individual bodies. Hence the verse said so. The Atman in its apparent motion outruns the entire fast running ones such as the mind, the speeches and the senses which are distinct from the Self. Actually by remaining constant the Atman endures and outruns every other thing by its Omni-presence.

It is because of the presence of the eternal consciousness the Atman, ‘Matariswa’; air- so called since it moves in space-which sustains all life, which is of the nature of activity, on which depend all the body and senses, in which all  belong to, which is called ’Sutra’, and which holds together the entire world, that “Matariswa” allots the activities-consisting in the efforts of creatures as well as fire, sun, clouds etc. which flames illumines or rains etc. It allots or supports, as is known from the Vedic texts “From His fear the wind blows” (Taitteriya II-vii-1). It means all these causality, activity appear to be perceived because the eternal conscious reality, the Self the source of everything is there.

The Isa Upanishad: Verse-3

Still however a doubt is arisen that how could the 

Upanishad spoke of path of action (karma) when the 

first verse taught the pursuit of Knowledge for the 

person of renunciation?

Definitely the antithesis between knowledge and 

action (karma) is irremovable like a mountain. 

Following the creation of the universe these two paths 

did emerge – the path of karma and the path of 

renunciation (Giving up desire of three kinds of desire 

viz. desire for son, desire for wealth, and desire for 

worlds; the path of detachment). In scriptures some 

where the path of renunciation has been sung in 

praise and elsewhere has praised the path of Karma. 

In Mahabharata it has been said that; these then are 

the two paths on which the Vedas are established: 

one consists of duty characterised by attachment and 

the other is clearly marked by detachment.

However be the superiority of these two paths, it is 

the Knowledge of the Self that is sought by the 

seekers from time immemorial for Liberation.

Knowledge is power, Knowledge is immortality; but 

variant are its form in this world of multiplicity. So to 

avoid the manyfoldedness of this relative knowledge a 

great Absolute knowledge is spoken of in the 

scriptures by knowing which every other thing is 

known and thereby achieving the origin and source of 

everything. For those people who are devoid of this 

Absolute Knowledge the Upanishad says:

असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः ।

ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥३॥

asurya nama te loka andhena tamasa''vrtah ।
tanste pretyabhigacchhanti ye ke chatmahano janah ॥ 3॥

MEANING: Those worlds of devils are covered by 

blinding darkness. Those people that kill the Self go to 

them after giving up this body.

(‘Asurya nama te loka’) the worlds belonging to the 

devils, (’andhena tamasa''vrtah’) are covered by 

blinding deep darkness. (’ tanste 

pretyabhigacchhanti’) To these they depart after their 

demise (’atmahanah’), those that kill the Self(‘janah’).

Asura are those who are not realised and did not 

identified the obvious identity of the individual Self 

with the Absolute Self are all devils, even gods who 

thus has not achieved the (atmangyan) oneness of 

one’s self with the Absolute are devils as well. The 

word –loka is used for those places of residence 

where the results of karma (action) are perceived or 

enjoyed. From these regions people take birth in this 

world or the meaner, after perceiving the fruit of their 

good deeds.

By not knowing the real nature of the Self one does 

roam in this cycle of birth and death. The real nature 

of man is eternal, immortal. But people due to 

delusion think themselves to be mortal and limited to 

a shape and caste and creed. They think this world to 

be very real and assume the existence of their’s 

depends on the mortal physical body or those of the 

subtle ones. The Self is free from decrepitude and 

death. The inexplicable nature of ignorance veils upon 

the real nature of the Self as a result the knowledge of 

the Self remains concealed from the ignorant. They 

are called the killers of the Self as because by 

assuming the Immortality of the Self resulting from 

the existence of the Self; to be mortal. Since they slay 

the Self, they are subject to birth and rebirth again.

The Isa Upanishad: verse- 2

It is surely hard for a person to renounce because all our senses are ‘outward’; and to draw them inside and keep the mind focused on the thought always is difficult in general people’s lives as because they are busy in the material world. And to cognise the Self (Atman) from the forest of non-self (anatman) is tough for them. For them the Upanishad is saying:

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतँ समाः ।

एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥२॥

kurvanneveha karmani jijivisecchhataD samah ।
evam tvayi nanyatheto'sti na karma lipyate nare ॥ 2॥

MEANING: “By doing Karma, indeed one should wish 

to live here for a hundred years. For a man, such as 

you (who wants to live thus), there is no other way 

than this, whereby may not cling to you.”

At that time the maximum time a person lived was 

one hundred years, generally. So it is said that if one 

wishes to live that long span of life then he should do 

so by performing actions (karma, then the rituals like 

agnihotra etc...).

‘Kurvan iba iha’, only by doing here ’karmani’, karmas 

(action) such as (agnihotra) a sacrifice etc one should 

wish to live ‘satam samah’, a hundred years. ‘Evam 

tvayi’  for you, who have such a strong desire for 

life;’nare’  for a man identifying oneself to be same 

with human, (The real nature of us is Consciousness, 

which is the Reality and this is the Existence and Bliss 

Absolute; which has been wrongly mis-identified to be 

one with the human personality.) ‘na asti’ there is not; 

‘anyatha’ any other way; ’itha’, other than this, the  

present way of  life viz. performing rituals like 

‘agnihotra’ etc.., by which method , ‘karma na lipyate’, 

karma may not be clinging with you. Therefore one 

should desire to live by doing actions as prescribed by 

the scriptures such as ‘agnihotra’ etc...

The Upanishadic thought actually a very brilliant one 

declaring clearly to the people that one should be very 

true to oneself. Suppose a person is there who does 

not have that degree of nonattachment (vairagya) 

which is very much essential for enlightenment 

through Knowledge Absolute (liberation) but has the 

earnest urge to achieve the goal of human birth by 

realising unity of the individual Self with the Absolute 

self. For him it becomes tough as the scriptures here 

prescribes the aspirant to fix one’s mind fully 

absorbed to the Absolute and detach totally from this 

material world. Tough, because his mind more often 

pulls him backwards and reminds him of the world 

that he has left. Here is the brilliance of the Vedas, the 

Upanishad tells him to take the path of action, and 

perform the rituals; in modern times he should do the 

right without any association with action or its fruit. 

(Each action has some result as its fruit; which in turn 

generates another set of actions and fruits). And 

eventually he is lead to the deliverance after 

thoroughly cleansing his mind through these selfless 

actions. The ancient Upanishad thus actually gave a 

way out for everyone to reach Peace Absolute.

Bhagavan says: “be perfect with yourself, staying true 

to one’s own conscience is an austerity. It is one of 

the primaries of religion.” Actually one should not 

deviate from the one’s own natural tendencies, rather 

when interest develops in this path of spirituality one 

should try slowly turn all the tendencies towards God. 

So Upanishads gave a way out for those people who 

have a strong desire for the life to exercise the actions 

which are instructed by the scriptures and eventually 

they achieve deliverance as well.

Verse - I Isopanishad

 ॐ ईशा वास्यमिदँ सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥१॥
om isa vasyamidam sarvam yatkincha jagatyam jagat ।
tena tyaktena bhunjitha ma grdhah kasyasviddhanam ॥ 1॥
Om. All this whatsoever moves on the earth- should be covered by "Isa" the Lord. Protect (your Self) through that detachment. Do not covet anybody's wealth(do not covet- for whose is wealth?)

One who lords over (has the power) is ‘Isa’. He who regulates controls, rules is the supreme Ruler and is supreme Self of all is the Lord. Since He is the indwelling soul of all and He is the self of all hence rules all. So (Isa) by that Lord in His real form as the Self, everything should be covered (vasyam); whatever that moves (jagat) on the earth (jagatyam).

(Whatever we see in this world is moving; for moving means there is a birth to it, it stays, it grows, it reaches its culmination point, it decays and lastly it falls in the hand of death or it stops to exist in the form that we witnessed it to be.)

So all these is to be covered by one’s own Self, by the Lord, through his supreme reality(present in the realisation) as because He is the indwelling Self of all and “I am all this”; all this that is unreal ; whatever is ‘Jagat’(moving) ,i.e. whatever is not real to be covered by one’s own supreme Self.

Whatever moves means the apparent duality, the effect of ignorance; characterising ideas such as agentship, enjoiership,etc;  which is superimposed on the real nature of the Self.

Bhagavan spoke to us about Vedanta in such a lively pattern that more often we in our day to day life did find these words of Upanishads very practically true. One such instance is that while I was adolescent I went to see a movie in a cinema-hall and watching the movie and all the time I was in search to see the Screen, on which the movie is being projected. Because the other day Bhagavan narrated me the vedantic thought how everything that we experience is false, by giving the example of a movie; that it is no matter how brilliant the heroine is dancing on the screen or how violent the scene is, fire is there altogether fountain is there as well but in reality that heroine was never there nor those violence nor even the hero or the fire or the fountain, all the while there was screen, and we thought there was all those movement!  The whole experience of emotion or drama or action is but falsity.

In this same way all this doership, agentship, enjoiership and everything else are falsity. Only truth is the real Absolute Being, the Self. That’s why the Upanishad asks us to cover everything with the supreme Self. Every type of modifications such as doership or enjoiership or everything else any name, form or action will be abandoned through the contemplation of the Self, which is the Truth Absolute.

He, who thus has fully immersed in the thought of Self or supreme Being has only competence for renouncing (tena tyaktena) three kinds of desire; desire for son, desire for wealth and desire for the world after and hence not for karma (action).

Since one is totally engaged in the thought of the Self as God so to him this mundane world is already lost and he therefore is detached from this world. Through that detachment and not by any abandoned thing one should protect one. So through renunciation one should protect (bhunjithah).

But protect what? When one realises the Supreme he should keep his mind fixed in that, till the mind vanishes and one becomes the Bramhan Itself. Because with great luck we get the opportunity of a human birth and the realisation of the oneness with the Absolute Self is the main purport of the scriptures and the goal of human being.  So one should protect it till he Becomes.

And those who have thus renounced desires, (ma gridha) do not covet; do not cherish any desire for wealth. Do not long for either your or anyone else’s wealth (kasya svid dhanam). The Upanishad here uttered in this way that- whose is wealth? Putting the question in denial Upanishad is asking not to cherish, because nobody has any wealth which can be coveted. Cover everything by Lord; all this is but the Self, everything belongs to Self and the Self is all. So do not cherish, do not covet.

Thus 1^st verse says, the main purport is to protect the Self with firm devotion to the knowledge of the Self after renouncing the three fold desire for sons etc.