The foundation and corner stone ef Mulla Sadra's attitude toiuards man depends on his whole philosophical system of Transcendent PhilosopfD, tuhich is plunged deep!J into his metapysical vieiv efman as a microcosm in whom creation returns to its source and multiplidty to its uniry; The prindples of his stttcfy provide, therefore, the last link in the rycle of his cosmology and a kry for the understanding ef the macrocosm in a ivqy that it stands between all things, and all things have appan'tions and signs uitbin it and in a wqy that the elements are best mixed and all the faculties ef the Soul assembled and potentia!!J it can adopt every attribute and quality in existence. It is in the same spirit that Mui/a Sadra tells us that God has placed everything that is in the Universe in man and he is considered to be Divine vicegerent, epiphatry of divine name, and macrocosm that extends its relevanry toiuard its source, the Divine, on the one hand, and toiuard the immeasurable cosmos, on the other. Also he insists thatpotential!J every man is Universal Man but in actuality on!J the prophets and the saints can be called l?J such a title and can be foll02ved as prototypes ef the spiritual life and guides on the path ef realization. This article intend to represent a fe1.v ef Mtt!la Sadra 's teachings on man as one small example with Knmvledge and nnsdo»: as the highest attributes that caused the superiority of him 'to the others. The soul is a part andparcel ofhim that accompanies him from the highest station to the lowest level of being. Nian cannot know all that is in the Universe ry going around and stucfying because life is too short and the world too large; on!J ry stucfying himse!f can he come to the knoivledge of all things which already exist within him. This article also treats various dimensions of the knowledge of the soul and its role in the knowledge of God and the divine act (macrocosm).