Far more deserving of attention is the theoretical system of the Uttara-Mimamsa, or "Second Inquiry." For it not only systematises the doctrines of the Upanishads--therefore usually termed Vedanta, or "End of the Veda"--but also represents the philosophical views of the Indian thinkers of to-day. In the words of Professor Deussen, its relation to the earlier Upanishads resembles that of Christian dogmatics to the New Testament. Its fundamental doctrine, expressed in the famous formula tat tvam asi, "thou art that," is the identity of the individual soul with God (brahma). Hence it is also called the Brahma- or Çariraka-mimamsa, "Inquiry concerning Brahma or the embodied soul." The eternal and infinite Brahma not being made up of parts or liable to change, the individual soul, it is here laid down, cannot be a part or emanation of it, but is the whole indivisible Brahma. As there is no other existence but Brahma, the Vedanta is styled the advaita-vada, or "doctrine of non-duality," being, in other words, an idealistic monism. The evidence of experience, which shows a multiplicity of phenomena, and the statements of the Veda, which teach a multiplicity of souls, are brushed aside as the phantasms of a dream which are only true till waking takes place. The ultimate cause of all such false impressions is avidya or innate ignorance, which this, like the other systems, simply postulates, but does not in any way seek to account for. It is this ignorance which prevents the soul from recognising that the empirical world is mere maya or illusion. Thus to the Vedantist the universe is like a mirage, which the soul under the influence of desire (trishna or "thirst") fancies it perceives, just as the panting hart sees before it sheets of water in the fata morgana (picturesquely called mriga-trishna or "deer-thirst" in Sanskrit). The illusion vanishes as if by magic, when the scales fall from the eyes, on the acquisition of true knowledge. Then the semblance of any distinction between the soul and God disappears, and salvation (moksha), the chief end of man, is attained.