He Sees The Self In The Self And Sees All As The Self

 - The real Self is the conscious Spirit, the Purusha of the Sankhyas, the witness who is quite distinct from the gauna atmans - the so called selfs viz., one's own son

- or servant, and the like who are spoken of as the self by courtesy and from the mithya-atmans - the illusory selfs viz., the physical body and the linga sarira looked 

- Upon as selfs only by ignorance of the real nature of the true Self. By the mahavakyas by the scriptural texts teaching of the ultimate truth, one sees, in this very Self

- The Paramatman or the Highest Self who is the cause of the whole universe i.e., one sees the individual Self as one with the Supreme Self.

- They are spoken of as distinct only by a figure of speech like Rahu and his head. Now the Supreme Self is the upadana or material cause of the universe and no effcet

- whatever can exist independently of the material cause of the universe, and no effect whatever can exist independently of the material cause of which it is made

- A pot or a ring for instance is never found to exist independently of clay or gold of which it is made. Therefore he who sees the Supreme Self, the Cause of the universe,

- as one with his own Self, sees the whole universe as no other than his own Self. The Nyaya Vaisheshika and other systems of the sort treat of the mithyatman, the illusory

- self looked upon as agent. The System of Sankhya, no doubt treats of the real Self. But it stops only there; whereas the Upanishads teach also that the real Self is Isvara Himself 

- And is one with the whole universe. A knowledge of this unity constitutes the immediate end. On the attainment of knowledge of unity, avidya ceases. And this fact has been declared by the Atharvanikas in the following words