We have seen in the first section ‘What is Vedanta?’ that behind all my pursuits, what I have been seeking is the freedom from the sense of limitation and inadequacy. Logically, I also understand that if I am fundamentally limited, there is no solution to my problem.

Then the only possible solution to my problem is that, I am already free from any bondage and suffering. If this is true, then what keeps me away from this freedom is only ignorance about my true nature. Any ignorance can be removed by knowledge. For gaining any knowledge, I require a means of knowledge. But the means of knowledge such as perception, inference, etc. that are employed by a knower to know things, are not useful for me to know the truth of the knower.

Hence, I need an independent means of knowledge. Vedanta is a means of knowledge in the form of words which reveals the reality of myself as being free from any limitation. The texts of Vedanta unfold this reality with a highly evolved methodology. If it is handled by a competent teacher, this understanding can take place without any doubt or vagueness.

The vision that is commonly unfolded by the texts of Vedanta, namely the Upanishads, the Brahma-Sutras and the Bhagavad Gita, can be summarized in one statement of fact which is presented in the form of an equation : tat tvam asi, you are that.

This is the fundamental fact about myself, the identity between me, the individual with that, the cause of the universe (or Isvara). This equation seems initially totally contradictory, against all my logic and experience, because how can I, as a limited individual be equated to the cause of the entire universe?

In order to resolve this equation, Vedanta explores and analyzes the nature of the individual, the world and the cause of the world. How is the cause of the world related to the world? How am I related to the world and its cause? What is the real nature of all of them?

I am made to discover with the help of the teacher that  they all have their being in one non-dual absolute reality, one limitless whole, which is the truth of everything. The equation that seemed initially contradictory is resolved through the understanding of the implied meaning of the two sides of the equation, the cause of the universe and the individual.

If this is the reality about myself which I am ignorant about, the only and direct means for me is to expose myself to the words of Vedanta to remove this ignorance, the ignorance of what is an already accomplished fact. I just need to choose to know and understand myself as I am.

In addition to the pursuit of knowledge, Vedanta specifies that to understand the vision, it is necessary to prepare oneself for this knowledge, to become a mature human being. Even though it constitutes only an indirect or secondary means for the freedom I am seeking, it is extremely important and necessary condition for ones understanding the vision. For growing to be a mature person, Vedanta highlights the importance of following ethical values, developing proper attitude towards action, discovering relationship with Isvara through prayers and meditation, and practicing various disciplines.

If the role of knowledge and need for personal growth to understand the vision, is clearly understood, my whole life is converted into yoga, a means to become ready for the knowledge. More I grow, more I can appreciate the vision of Vedanta about myself, that I am that one non-dual limitless whole, that is the truth of everything.