So too, the witness in one body is the same as the Witness in all.

But the Sruthi does not declare that the Jivi is Brahmam, as the statement Aham Brahmaasmi will indicate. It allows a limited, restricted identity. That is to say, the I-ness of the Jiva has to be got rid of by reasoning; then, Brahmam remains as balance, and knowledge dawns of "Aham Brahmaasmi"; this is the restricted process of identity. Continuing as Jivi, one cannot grasp the Brahmam essence; the beggar has to forget his body to recognise that he is the king; so also, man has to bypass the human body, which is the base for his I-personality, to realise his nature, which is divine.

The human personality has to be discarded by inner devotion and discipline and the acquisition of the Divine; then the knowledge dawns that one is divine. Limitation of the Jivi has to be overcome before Brahmam-hood dawns.

Of course, one can get a glimpse of Brahmam-hood during deep sleep when one is free from all mental agitations, or Vikalpas. The Taijasa during dream stage becomes the Viswa in deep sleep stage, and ponders: "Did I all this time travel over various lands, undergo multitudes of experiences? Was not all this a fantasy? I was never involved in all this; I was happily sleeping unaffected by everything". As a man recovering from intoxication, or freed from illness, or as a beggar coming by a fortune and forgetting his indigence, man realises his being Divine and enjoys Divine bliss.

Experiencing identity with the Lord, the Jivi declares, "I am Brahmam, where have all the changing worlds fled? How deluded I was to be caught in the tangle of Jiva and Jagath! Past, present and future do not really exist at all. I am the Sath-Chith-Ananda Swarupa, devoid of the three types of distinction". He is immersed in the Bliss of Brahmam. This is the fruition of Jnana.