The Atman has to be realised, as distinct from this drisya world, all this that is 'seen'. This is possible only when one has the Viveka to be freed from the bondage to Prakrithi, and to release oneself from the Avidya that tells him that the 'seen' is indeed the real. Such Viveka has to be acquired by the practice of the Ashtanga, the Eight-fold Discipline, which cleanses the Avidya that darkens the Intellect. Then, the Intellect becomes pure and sharp and it gets directed towards the Atman. Ignorant people, to whom the understanding of the Atman is beyond reach, delude themselves by the belief that they can derive joy from the objective world which their senses can experience. If only one reflects a little, even the little joy thus derived will be found to be only the same Atmananda and not something separate! For, everything everywhere is Ananda, is Amritha. All Ananda is Atmananda.

But, when one can rest in the endless coolness of the actual Full Moon sailing in the sky, who be content with the painted moon and its painted light on a piece of canvas? Who will care even to cast a glance at it? As the saying goes, Will a honey-sucking bee ever drink the bitter juice?"

So too, the Sadhaka who has tasted the nectar of self-knowledge, the knowledge of the Atman, can never relish, thereafter, the sensory objective world. The person engrossed in a painted moon can never know the real moon. So too, men deluded by the attraction of Prakrithi grope about in their ignorance of the Atman, and wallow in the unreal manifold world shaped by the three gunas. On the other hand, the learned man who seeks the reality gives up glittering falsehood and revels in the Atman, deriving Santhi therefrom.

So, never mistake the Drisya the "seen", to be permanent or true! You cannot exult in anything else except the Ocean of the Ananda of the Indivisible Undivided Atma, or Brahmam. You can get real and full contentment only in the significant, sweet meaningful experience of the Parabrahmam Itself; only that can give solace from this cycle of birth and death. These unreal things can never afford contentment; the present is without existence and significance. Nothing other than the Atman can ever, at any time, in any manner confer any benefit, or bring about any Santhi. It cannot put an end to sorrow and shower Ananda.