Acharya Prashant explains that in our way of living, there are two entities for us: the world and ourselves. We talk about the world and we talk about ourselves. When we talk about ourselves, we see ourselves with the same instruments and in the same way that we see the world. With the same eyes that we see these walls and this fan, we see our own body, and we give this body the name 'I'. So, the division we have made between the world and ourselves is actually a division within the realm of the phenomenal world. For you, the world is visible. In this visible world, there are two parts: one part is this table, and the other part is this hand placed on the table. I call this table the world, and I call this hand 'I'. But the similarity between the table and this hand is that both are parts of the phenomenal world, the world that I experience through my senses. When we say we want to know ourselves or take care of ourselves, we are actually gathering information about the world seen through the eyes. We have given one part of the world seen by the eyes the name 'I'. Our 'I' is not behind the eyes, but in front of the eyes. These same eyes have seen this table, and these same eyes have seen the hand placed on the table. Whether you talk about the table and investigate it, or you investigate this hand, both these things fall under 'avidya' (ignorance). The meaning of 'avidya' is the knowledge of all those realms that come under the experience of the senses. The Upanishads say that one who remains engrossed in 'avidya' is heading towards decay; only death will come to their hands. Then there is 'vidya' (knowledge). What is 'vidya'? 'Vidya' is to ask oneself clearly, 'Whatever is coming through the eyes, to whom is it going? Who is it that says, 'my eyes'?' And if the eyes belong to someone, then the eyes do not have their own independent existence. Then the eyes are just like a canal that is supplying information and material somewhere. The Upanishads say that the one who has attained 'vidya' along with 'avidya' has completely conquered death. The Upanishads are composed for the fundamental purpose of taking you beyond fear, affliction, and death. They are concerned with your life, your mind, and your real sufferings. The Upanishads are not concerned with any tradition, custom, or culture. They are not about any special, paranormal, or mystical experiences. All these things are the webs of your mind. The Upanishads are about bringing you out of the traps your mind is caught in, out of the chains your life is shackled with. This is the purpose of the Upanishads.