If we understand about raw material thoroughly, it is easy to know about anything made of that substance. For example, if you know the soil, you will know about the pots, plates, etc. made of clay. Also, if you know the gold, then you will know the jewelry made out of gold. In the same way, you should try to know that knowing which will help you know everything else.
Sri vidhya is same as Atma vidhya. It is being described from names 583 to 589.
Atma vidhya as explained in Aithareyopanishath:
Parameswara wished to create again the same way as he did in the previous kalpa. He created the worlds. Created the rulers. created senses. He finally created humans who resembled himself. Then he thought he should enter the human body. There are two ways to enter. 1. From the top of the head 2. From the bottom of the foot. It is characteristic of the servant to enter from the foot. So the Paramatma entered the human body from the head. That is soul (Atma). Parameswara with Hakaara Sangnya merged with nature to form a Shabala brahma and got trapped in this body with 9 holes and 10 indriyas. This is jeevaatma. If this jeevaatma manages to leave the body in the same way as it entered the into it, it is called liberation. It merges again with paramatma.
As explained in Taittareyopanishath:
Bharugumaharshi, son of Varumanaharshi in the Tatiriyopanishath asks his father to teach the knowledge of the soul. This has been explained in the past in the name of Panchakoshandharsthita.
As explained in Brihadaaranyakopanishath:
Prajapati once made a announcement about the soul. “The soul does not sin. There is no old age. The death will not consume it. Grief does not touch. The soul has no appetite. A Man must pursue the quest for truth and learn about the soul.
Hearing this, Indra, the king of the angels and Virochan the king of demons become disciples of prajapati to learn about the soul. Virochon thinks that the body is soul and leaves. But Indra goes on the quest of soul again and again. In the end, Brahma is pleased with Indra and explains him the divine knowledge of the soul. The body is ephemeral. When the last moments arrive, the death consumes the body. The ephemeral body is the habitat of the eternal soul. As long as the body is in the soul it appears that is it enjoying or suffering. But it is not true. Organisms can only develop comforts because the soul is in contact with the body. When separated from the body, the soul does not have these bonds. The yogi rejoices in the sense of soul, liberated from material things, and discerns the soul as distinct from the mind and senses.
As explained in Kathopanishath:
The Vajasruvu makes a yaaga called 'Vishajit' and gives his son Nachiketu to the Yamadharma Raju as part of it. Yama was not at home as the Nachiketu approached. He returns after three days. Nachiketu waits for Yama until then. Having come to know about Nachiketu, Yama offers him 3 boons. Nachiketu asked Yama to teach him the divine knowledge of soul as part of the third boon. Yama explains to Nachiket like this.
“Many people are not even entitled to hear the divine knowledge of soul. That's why they don't like it. Some people don't mean to listen to it. It is also remarkable to find a teacher who has experience the soul and is able spread the knowledge.
One cannot realize the self/soul by learning vedas, various sciences, listening to the sermons or preaching. It is only possible by the soul. The soul shows its true nature to the deserving person.
The soul is only perceived by the subtle mind. It is everywhere. But it does not show up. A person who knows that the soul has no form, ordor, taste, beginning or end has triumphed death.
As explained in Chandogya upanishath
The son of Uddaluka is Swethaketu. After completing education he asked his father to explain the knowledge of self-realization. Uddalaka said, "although rivers flow from east to west, from west to east, they eventually merge into sea.
The sun evaporates the sea water and turns into clouds. Clouds rain down on the hills, canals, lakes and rivers. The water flow and finally meet in the sea. When the water is flowing, it may be called as the Ganges, or a Donkawagani, or a Budare. But all these, as they merge into sea, have no particular identity. The creature, in any form, loses its form after getting together in a sea of consciousness. This is the nature of the soul. That is you Swathaketu"
In the same way, Upakosala gets the phylosophy of soul from Agni. The earth, the moon, and the sun are all forms of that parabrahma, it is what is present in the sun in the sky is in me and in you. The north-souths of the east west, the soil, the water, the sky, the stars are all high. The lightning in the sky is what is present in me. The same charisma spread throughout universe. The same spirit. The same Brahman.
All the Bhuma vidhya taught to Narada by Sanathkumara , was the science of soul.
In this way, the science of soul is described in all Upanishads. The knowledge of Parabrahman is self-consciousness.
