As has been shown, the Self exists in its own sovereign glory. It is not like the pañca-bhūtas or the various celestial bodies and products made up of these. Self by its nature is full, comprehensive, and nothing besides it is there in any manner. It has its mystic inscrutable power, which can display anything, and change and undo it as well. Creation is such a phenomenon, which appears to be, but verily does not, like the dream world and objects hovering nowhere in one’s sleep.

Neither creation nor the worldliness one notices and interprets is there in reality. Everything like our birth into it and consequent needs and processes, follows this first factor called the world. If the first factor is itself non-present, how can other things be?

What is the attainment aimed at? The seeker, doing his sādhanā to attain the siddhi he sets before him, is like making a plan to capture a kingdom one encountered in dream. Even the siddhi becomes non-present.

How firmly has Gaudapada sung in his Karika (2.32 ) on the Mandukya Upanishad: No soul is ever born, this universe does not prevail. This indeed is the supreme truth, where nothing is ever born. He adds: Neither is dissolution nor evolution. None is bound, none yearning for liberation, none liberated either. How human intelligence pursues the knowing process to this extent of clarity, definiteness and self-sufficiency! A bewildering wonder!