Some might be suffering under the doubt: How can the Atma be the Universal Cause? The Atma is the Universal Cause because it is the Universal See-er. The see-er is the cause of all the delusion in this world; the see-er creates silver in the mother of pearl; the varied scenes of the dream-world are the creations of see-er. So too, for the multiplicity of things experienced during the waking stage, the Atma, who is the see-er, is the instrument.

The world is an illusion, which on account of the play of Maya seems to be subject to the evolution of names and forms and involution of the same until the whole is dissolved in Pralaya or Universal Fire, an Illusion disappearing with the Illumination of Jnana, as Light dispels the delusion of the snake with which the rope was covered! Then, the knowledge that the Atma is All, fills and fulfils; one is Atma through and through! That is what the Sruthi too declares.

The Atma is always content and blissful. To you, one thing appears more attractive than another and so this sensual attachment and affection are the results of delusion and desire. It is like a dog that gnaws a bone and when blood oozes out of its tongue and gets mixed with the bone, it relishes the bone all the more for that additional taste. When it gets another bone, it drops the first one and runs after the second. What the Atma does is to super-impose upon the external, evanescent object its inherent bliss and thus envelop that object with a certain attractiveness.

Objects are taken to be pleasure giving, but they are not really so; they only add to the grief. It is ever-changing, this affection towards things seen through the deluded eye; it is limited, not unlimited.

The attachment to the Atma will not undergo any modifications; even when the senses and the body fall, the Atma will remain and infuse bliss. It is unlimited and indestructible. Every one has attachment to the Self, or Atma. It is of the nature of Paramananda. For this reason, it is also described as of the nature of Sath, Chith and Ananda.