Acharya Prashant explains a verse from the Uttar Gita, stating that the explanation is tailored to the language of the person it is meant for. The seeker being addressed is worldly and currently believes only in the tangible world. They are a seeker who is practicing spiritual discipline (Sadhana) against the world, but while living within it. Because they have suffered greatly from the world, they have started on the path of Sadhana, yet their understanding is still limited to the world of senses and objects. Therefore, the language used to guide them must be one they can comprehend. In the worldly sense, 'attainment' means getting something in hand, and 'knowing' means something entering the mind. The term 'realization' (sakshatkar) is used, which literally means 'with the eyes' (sa-aksh) or 'in front of the eyes' (pratyaksh), because this is the language the worldly seeker understands. If this seeker were told that Truth is something that cannot be seen, heard, or conceived, they would become hopeless and abandon their practice, believing such a thing does not exist. For them, existence is tied to what can be perceived by the senses or imagined by the mind. Acharya Prashant clarifies that the 'realization of the Atman' does not mean seeing the Atman as an object. Instead, it signifies the realization of the 'an-atman' (the not-self) for what it truly is. It is the realization of all that which is not the Atman but was mistaken for it. The real meaning is that you will now know the false as false. Previously, you mistook the false for the Truth (Atman). The revelation of the false is a blessing from the Truth. So, poetically, it is said, 'I saw the Truth,' but in reality, you saw the false with the grace of the Truth. The realization of the Atman is the unmasking of the an-atman. This process requires a seeker who is self-restrained, united with yoga, and has conquered the senses, because only such a person's intellect (buddhi) becomes sharp enough to perceive the lie. Otherwise, the intellect, when in service of the false, becomes dull and rusted. The purity and sharpness of the intellect depend on what it serves. If it is engaged in the service of the ego and its tendencies, it remains inert and blunt. But if the intellect is engaged in the service of liberation, it develops a unique sharpness that can cut through all complexities. The choice of what your intellect serves is yours.