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It is already stated that in non-dual philosophies the middle principle like 惭腻测腻 has an unavoidable significance as a linkage between the ultimate reality and the visible world. In both Advaita and 笔谤补迟测补产丑颈箩帽腻, the functions of 惭腻测腻 are for the same. In both systems the concept of 惭腻测腻 has two aspects one positive and the other negative. The positive aspect is directly connected with the ultimate reality as his creative power for the creation of the world, without which nothing can be created.^[1] The negative aspect of 惭腻测腻, in the form of ignorance, which has the concealing power, deluding power and projecting power, is more connected with the individual self.

In both systems the ultimate reality is beyond the complex of name and form. In Advaita, when the 厂奴迟谤补 speaks of Brahman as cause or through whom the language of the Veda and the manifestation of the cosmos appear, they are strictly speaking through myth and actually intending discourse about Brahman. This Brahman and the 惭腻测腻 cannot detach with each other. So 惭腻测腻 can be explained as the ignorance of knowledge or Brahman. It acts as the veil and the passageway. As the veil, it is the conceptualization of language and the name form complex. As the passageway it is inquiry into Brahman. In this aspect 惭腻测腻 is the measure of the immeasurable. 惭腻测腻 acts as a pointer to Brahman through analogues of world experience in reference to knowledge of Brahman.^[2] In 笔谤补迟测补产丑颈箩帽腻 also the 惭腻测腻 and the worldly sufferings created by it prompt the individuals to inquire about the ultimate reality.