This is in accordance with the word vedānta. Anta, the end of or through veda, knowledge. The knowledge that makes all other knowledge superfluous. Why? When I know the only truth (of myself), I know the truth of everything (everything is myself).

Veda Anta and Uttara Mīmāṃsā are equivalent to the final logic of the Vedas, revealed in writing in the Upaniṣads. It is knowledge that puts an end to all knowledge. So called because it comes after all the preparatory work of the pūrva mīmāṁsā (previous investigation), which is equivalent to the great first action part (karma-kāṇḍa) of the Vedas.

Thus, the words uttara or anta (from vedānta) mean “last,” because it comes after qualifying through the karma and upāsana yoga of karma kāṇḍa. After that, you are told only one message (śravaṇa): “tat tvam asi”, you are that. If, after hearing, this is not yet fully understood, reflection (manana) and contemplation (nididhyāsana) follow this knowledge.

We might say that uttara mīmāṃsā comes after the five philosophical schools (darśanas) of the Vedas. Because it concerns the highest non-dual knowledge, which refutes the previous five other schools. Refutation here actually means elevating through negation (bādha). Then uttara becomes uttama, the supreme of the supreme.

We could also say that uttara mīmāṃsā embraces all other philosophical schools, because it refers directly to the self, which is consciousness, the independent substratum of all modes of thought. It is the final investigation, the final knowledge which, once understood, also cancels itself out (bādha). What remains is that which is insolvable (abhāda), that which is inalienable. One's own existence, outside of which there is nothing, shining as consciousness.

Uttara mīmāṃsā is thus the ultimate (uttara) self-examination (ātmā mīmāṃsā). Why ultimate? He who passes through the gate of knowledge finds no way behind him, and no way in front of him, and is simply (sādhāraṇa)...