consciousness, is illusion or Maya, which doctrine of Maya is in conformity with the Vedantic reaches and conclusions regarding the sole ever-existing eternal real entity (paramarthatah), Brahman, which has nothing different from it, and none whatever outside it (advaita), whose reality can be known ('experienced') through the cultivated meditative experience of non-dual consciousness. He maintains the doctrine that the universe was not created at all but takes some cognisance at least of the world as real, though it may be for the perfection of mystical endeavour or ethical conduct even though, philosophically, he may regard it as not having been created at all. Gaudapada’s concept of experience Brihadaranyaka Upanishad (II.iii.4-5) tells us that the essence of that which is gross, mortal, limited and defined is the eye, which means that the mental mode associated with comparison is connected with the eye which perceives things and qualities and gives rise to duality and multiplicity i.e. separateness; the eye is the Sun which is the defined but the defined is that which moves within the eye. Gaudapada explores the transcendences by the Self of the three states detailed by the Upanishads and speaks about Vaishvanara, the all-pervading and met with the eye, experiencing the external things; Taijasa which is inside the mind, as experiencing the inner things and Prajna is the mass of consciousness in the space within the heart, all three interlinked by memory as "I". In this context, Sankara explains that on cessation of the activity called memory Prajna becomes free from diversity and there is no functioning of the mind; perception and recollection are merely vibrations of the mind; in the absence of these there is merely existence of an un-manifested state in the heart. Therefore, the indescribable state of Turiya, is neither a void nor an unreal illusion without a substratum, and is held to be the all-pervasive source of all entities. Vaishvanara and Taijasa are held to be conditioned by cause and effect; Prajna is conditioned by cause, but cause and effect do not exist in Turiya. Cause and effect spring into being so long as there is mental preoccupation with cause and effect; there is no origination of cause and effect when engrossment with cause and effect becomes attenuated. As long as there is mental preoccupation with causality so long does the worldly state continue; when engrossment with causality is exhausted, one does not attain the