The objections to the Anivachaniya nature of Maya by some Pandits are like: as if one should say that “it is impossible to see the Sun because we cannot throw the rays of the candle upon it.”
If knowledge is the relation of an object to a conscious subject, it is the more complete, the more intimate the relation; and it becomes perfect when the duality becomes transparent, when subject and object are identified, and when the duality is seen to be simply the necessary expression of the unity, – in short, when consciousness passes into self-consciousness. That is the highest knowledge, why call it Unknowable? This highest knowledge is one with Peace and consciousness (Chit).
(How can the knower be known?) Why not? As the lightning sleeps in the drew-drop, so in the simple and transparent unity of Self-consciousness there is held in equilibrium that vital antagonism of opposites, which as the opposition of thought and things, of mind and matter, of spirit and nature seems to rend the world asunder. The intelligence is able to understand the world, or in other words, to break down the barrier between itself and things and find itself in them, just because its own existence is implicitly the solution of all the division and conflict of things.
“Ekoham Bahu syamah”
When we say that knowledge is possible, we imply that the intelligence can raise itself above the accidental, partial, changing point of view which belongs to the local self. If each man were to make this false ego the Ptolemaic geo-centre, neither intellectual nor moral life could possibly be his.
Compare with: Do unto others as you would they should do to you.
The points of view of the family, the State, and humanity should be ours.
A clear indication of all being my Self.
The most moral and most enlightened is one who has thoroughly realized himself as the Self of all.