In the sacred inquiry into the nature of the Self, it is revealed that there is an Eater—one who grasps and enjoys both the moving and the unmoving, the sentient and the insentient. This teaching arises clearly from the context of the scriptures, guiding the seeker to a deeper understanding. Within the mysterious depths of existence, two selves are said to enter the cave of the heart, for such a vision is indeed found in the sacred texts. This duality is further clarified by the presence of a qualifier, distinguishing the two. The true Self is recognized by its inner presence, dwelling within all beings, and by the specific designation of its place and attributes. It is further distinguished by being the source of happiness, for the scriptures speak of one who is marked by bliss. Thus, it is established that this Self is none other than Brahman. The journey of the soul, as described in the Upanishads, further supports this truth. The other possibility is rejected, for the true Self is endless and unrestricted, while the alternative is bound and limited, which is impossible for the ultimate reality. In the teachings about the Inner Ruler, the Divine, and the world, it is the qualities of Brahman that are attributed, not those of any other entity. Tradition may speak of another, but that one lacks the attributes described in the scriptures and is bound in embodiment, unlike the free and all-pervading Brahman. Both the embodied and the supreme are studied as distinct, each with their own characteristics. The true Self is described as invisible and subtle, qualities that are not found in the other two. The distinction in qualification and designation makes it clear: the Self is neither the embodied soul nor the elemental forces. Further, the mention of form in the texts points directly to Vaiśvānara, the cosmic being, for a general term is used with a specific intent. If it is suggested that this understanding comes from inference, that may be accepted, provided it aligns with the scriptural revelation. If one objects that the Self is established within only by words and not by direct experience, this is refuted, for perception and instruction both affirm the presence of the Self, which is also studied as the inner person. For this reason, the Self is neither a mere deity nor an element of nature. Even if one were to approach it directly, there is no contradiction, as sage Jaimini affirms. Āśmarathya adds that the Self is known through its manifestation, while Bādari points to the power of recollection. Jaimini further declares that the Self is attained, as is shown in the scriptures, and in this context, the sages themselves proclaim Him. This Self is described as the abode of heaven and earth, named so by the texts. The liberated souls are said to approach and attain this supreme abode. It is not known merely by inference, for the scriptural term does not apply to anything else, and this Self is the supporter of all life. The difference between the Self and the non-self is clearly designated, and the context further supports this understanding. The Self is the one in whom all things subsist and who consumes all, as the scriptures declare. Bhūman, the infinite, is taught to be identical with the serene, the peaceful Self. This is further supported by righteousness, for the greatness of the Self is perceived in the support it gives to all creation. The imperishable is so called because it upholds the vast expanse, reaching even to the sky, and this is affirmed by its command over all things. Otherness is excluded, for there is none other than this Self. The scriptures describe this Self as the one who sees and acts, indicating that it is truly He who pervades all. The subtle nature of the Self is revealed in subsequent teachings, and the use of words such as “going” and “speech” further mark the presence of the Self, as these are the signs by which He is known. Finally, the greatness of the Self is perceived in its role as the ultimate support of all, for in Him all things find their rest and fulfillment.