If our perceptions are different, the objects we perceive in them are also not necessarily different because the very same object may come to be perceived differently, for example, a rope as a snake. Likewise, the very same things seen as things of the world, come to be seen as the Self when one attains true knowledge of everything as the Self (sarvātmabhāva). Here, the ways of seeing are different but what is seen also is not different on that account. What was earlier being seen as anātman or various forms of duality is itself now perceived to be non-different from the non-dual Self. Upon...

If our perceptions are different, the objects we perceive in them are also not necessarily different because the very same object may come to be perceived differently, for example, a rope as a snake. Likewise, the very same things seen as things of the world, come to be seen as the Self when one attains true knowledge of everything as the Self (sarvātmabhāva). Here, the ways of seeing are different but what is seen also is not different on that account. What was earlier being seen as anātman or various forms of duality is itself now perceived to be non-different from the non-dual Self. Upon such seeing, the anātman does not disappear or get sublated; rather it appears in a new light altogether, as nothing different from the Self itself.