demonstrative pronouns, Being and Non-being the singular subject which is one without a second, in which condition it applies to anything falling within the range of human experience. Advaita elucidation According to Sankara, aham (I-sense secured in introspection, visayi) and idam (thou-sense sense secured in extrospection, visaya) are polarly related, they are as opposed as light and darkness. Idam Brahman refers to etadakshara - Brahman as the objective unity and the tadakshara – Brahman refers to the subject, the Atman i.e. Brahman as Itself, which cannot be an object matter of pramana-jnana since the Atman is non-dual and does not have the knowing and the known in it. Reality is to be cognized objectively as an idam as the goal by looking inwards otherwise the vidhi-vakyas would serve no purpose. Beyond "I" is not any person knower or doer but the transcendental ground of "I", the unspeakable; the indeterminate cannot be spoken about directly. Sankara condemns avidya or Adhyasa, the wrong apprehension of a content where it is not nor can ever be, which the true knowledge of idam or Brahman alone can eradicate. The idam aspect of ahamkara reflected by the light of the pure self becomes the object of the "I-sense". Brahman cannot be known in the objective attitude as an object somewhere in the beyond as an idam. Advaita Vedanta holds Brahman as the Atman and Brahman as idam sarvam ("all this"). Yoga and Shaivite elucidation The Yoga school of Hindu philosophy considers the Individual Self inseparable from and identical with the Universal Self. Shiva represents the supreme consciousness Brahman; the subject (consciousness) which is the positive Shiva-tattva is called aham and the object ('power of consciousness') which is the negative Shakti-tattva is called idam('this'), the former which pervades the thirty-five tattvas being passive is dependent on Shakti (idam) for creation to occur. The three principal modes of Shakti are iccha-shakti ('will power'), jnana-shakti ('power of knowledge') and kriya-shakti ('power of action'). Sadashiva-tattva, which is the first thing with a cause, identified with iccha-shakti consists of both aham, and idam, Ishvara-tattva identified with jnana-shakti accounts for aham recognizing idam, and Sadvidya-tattva identified with kriya-shakti is the complete "subject-object unity". In Cit-shakti, Ananda-shakti, Iccha-shakti, Jnana-shakti and Kriya-shakti the svatantraya of Shiva is reflected. Shakti-tattva too is a reflection of Shiva-shakti. The four tattvas are not created by the energies of Shiva but are an expression or ushma ("heat")