Acharya Prashant explains that in response to a question about the origin of the Upanishads, he stated that the Upanishad arises from "No." Vedanta is "No"; it is a negation. It is a negation of one's current state of being. The statement, "I do not want to live like this," is Vedanta. If someone honestly says they do not want to live in their current state, they will deeply investigate the reasons for their condition. They will not make excuses or blame others or their circumstances. They will come to understand that a person is ultimately responsible for their own state. This realization leads to the inquiry, "What is it within me that constantly keeps me in sorrow?" This inquiry is the question Vedanta asks: "Who am I?" Who is this "I" that is often found in a strange, rotten state? Where does it come from? Vedanta is not concerned with the physical body—the hand, hair, or nose—but with the one within that suffers. The hand does not suffer; there is someone else inside who is sad, who has desires, who hopes, and then becomes frustrated when those hopes are not fulfilled. Who is this being? Where does it come from? What does it truly want? It runs in one direction for happiness, then another, sometimes finding a little happiness that is as fleeting as a morning star. Who is this being within that seeks happiness its whole life but never finds it? And then, it becomes so dishonest that it starts calling sorrow "happiness," saying, "I am happy, I am fine." This happens because after numerous failed attempts, it loses hope, and the bonds become too tight to break. So, it plays a dishonest game of calling bondage "freedom" and sorrow "happiness." Who is this being within that is both sad and dishonest? Vedanta is the search for this. Vedanta is not for children; it is for adults. It is not about external things like temples, gods, or stories.