the dualistic experience which results from the attempts to conceptualise ( vikalpa) reality. It is the state in which ajativada, non-origination, is apprehended. Theory and nature of Atman The verses 3 through 7 discuss four states of Atman (Self). Verse 3 of the Upanishad describes the first state of Self as outwardly cognitive with seven limbs, nineteen mouths, enjoying the gross, a state of Self common in all of human beings. The Mandukya Upanishad, in verse 4, asserts the second state of Self as inwardly cognitive with seven limbs, nineteen mouths, enjoying the exquisite, a state of brilliant Self. The Upanishad's verse 5 states the third state of Self as one without desire or anticipations, where pure conscience is his only mouth, where he is in unified cognition, enjoying the delight, a state of blissful Self. The verses 6 and 7 of the Upanishad states the fourth state of Self as one beyond all the three, beyond extrospective state, beyond introspective state, beyond cognitive state, the state of ekatmya pratyaya sara (one with the Self), tranquil, benign, advaita (without second). He then is the Self, just Atman, the one which should be discerned. Johnston summarizes these four states of Self, respectively, as seeking the physical, seeking inner thought, seeking the causes and spiritual consciousness, and the fourth state is realizing oneness with the Self, the Eternal. Similarities and differences with Buddhist teachings Scholars contest whether Mandukya Upanishad was influenced by Buddhist theories along with the similarities and differences between Buddhism and Hinduism in light of the text. According to Hajime Nakamura, the Mandukya Upanishad was influenced by Mahayana Buddhism and its concept of śūnyatā. Nakamura states, "many particular Buddhist terms or uniquely Buddhist modes of expression may be found in it", such as adrsta, avyavaharya, agrahya, , acintya, prapancopasama. According to Randall Collins the Mandukya Upanishad "includes phrases found in the Prajnaparamitrasutras of Mahayana Buddhism." According to Michael Comans, Vidushekhara also notes that the term prapañcopaśama does not appear in pre-Buddhist Brahmanic works, but in contrast to Nakamura he does not conclude that the term was taken over from Mahayana Buddhism. According to Comans, eventual Mahayana origins of this term are no more than a possibility, and not a certainty. Comans also disagrees with Nakamura's thesis that "the fourth realm (caturtha) was perhaps influenced by the Sunyata of Mahayana Buddhism." According to Comans, Comans further refers to Nakamura himself, who