different re-enters protectively in his mother's womb returns to earth and re-engages again and again in auspicious works and actions. In this manner the Rishi speaks of two distinct experiences – one which is yet to be experienced and the other which is already being experienced repeatedly; the experience which is yet to be experienced is what the Creator does, who creates for creation sake without being concerned about the results of his actions because His actions do not bind Him to anything, who continues to behave as though He is not aware of anything else. The ancient concept of Ṛta expresses the idea of a regulative principle in nature and human society; the cosmic energies (Devas), hostile forces (Asuras) and different spirits (Gandharvas and Apsaras), all are subject to Rta. All actions contribute to maintaining the cosmic order in balance through liturgy; the cosmic order is the manifestation of the Ultimate Reality (Brahman) which is Truth (Satya). The Rig Veda (X.85.1-2) celebrates the relationship between truth and cosmic law (Ṛta). The Rig Veda (VII.56.12) also gives the equation of cosmic law (Ṛta) and truth (Satya), it was by observing the cosmic law the rishis reached the truth. Satya signifies that which is eternal, the supreme, Existence in its own form Sat; rtam signifies that which is evident or perceptible, manifested out of the satya, what has come to be in accordance with satya or that which represents satya. The entire philosophy of the Upanishads, is based on the direct experience of the Vedic people; it is concerned with that knowledge which is common to all experience, everywhere, and not only to some specialized exclusive area of experience. Gaudapada, who rediscovered the Philosophy of Experience and wrote his Karika on the Mandukya Upanishad, too emphasises upon the impossibility of reaching the highest truth unless the totality of human experience or knowledge are taken into consideration and that the experiences in the waking state are required to be matched with the experiences in the other states of consciousness so that the individual inquiry is extended to the possible source of all consciousness. Gaudapada’s interpretation of Maya Ajativada, doctrine that there is no birth or production of substantial or fully real things anywhere or at any time, and therefore no real objective world outside consciousness, is central to Gaudapada who holds that all sensory and mental experience, except the experience of content-less