Thus By Analysing Our Experiences And By Reasoning Based Thereon, We Clearly See

 - that the essential nature of the Self is Existence (Sat), Consciousness (Chit) and Bliss (Ananda). The Vedas postulate the same characteristics for Brahman,

- the Supreme Reality underlying the universe. When the characteristics are identical, there is no justification for thinking that the Self and Brahman

- are two distinct entities. The Vedas therefore teach us that they are identical with each other, This identity is not a matter which we can ourselves know from our

- personal experience or by any amount of reasoning without the help of the Vedas, "Thus by reasoning, the Self is found to be Existent, Conscious and Blissful.

- The Highest Brahman is of the same nature. The identity between them is taught in the Upanishads". Having thus enunciated the absolute truth as declared by the Vedas,

- the Acharya proceeds to consider some possible objection which may suggest themselves to the superficial thinker. A thing can be an object of our affection

- only if we know its nature and realise its worthiness to command our affection. If the Self is not perceived by us, it cannot be an object of our affection.

- If its nature as the highest bliss is perceived by us, we cannot possibly have affection towards anything else. But as a matter of fact, we are having affection towards many things other than the Self.