In plain words
You are beyond the prāṇa. Your prāṇa has not gone. You have no connection with the body. Being the witness in the state beyond this body and the prāṇa is what Vedānta has taught under the name cidākāśa. We can see the truth of this in worldly terms. In the world, when we have taken on a gross form, if we give anyone even a small cut, the police may come, arrest us and register cases in many ways. For this there is also a kind of law of Dharma. But when you dream that you have killed a judge in a dream, then because you had a dream that you yourself went and killed him, even if you tell him, ‘Sir! Last night I dreamt that I murdered you’, he cannot bring any case. So, because the places of the states, the times of the states and the persons of the states are separate, he stands as a kind of witness in this cidākāśa. He remains distinct from the body, the mind, the intellect, the senses, the citta and Ahaṅkāra too. Next, the mahadākāśa. This is understood only in the nirvikalpa state. Not everyone can reach such a nirvikalpa state. It is not possible to fix bounds for it, or to fix a path for it. That depends on the wealth of our sādhana. Another name for it is the kūṭastha lakṣaṇa. What kūṭastha means is this: when you sing a song with your mouth and hear that song with your own ears, and, fixing your aim on the sound, ‘where is this sound coming from?’, you settle your mind in the place where the sound arises, at that moment this can be called the kūṭastha lakṣaṇa. Some people call this very thing the state of samādhi. Samādhi is only a quality of the mind, not something beyond the mind. That is, samādhi can be called the condition in which we experience both of each pair, good and bad, joy and sorrow, darkness and light, heat and cold, in an even state. With this very thing in view, Arjuna asked Kṛṣṇa, ‘Is the viśva-upāsaka the greater, or is the kṣetrajña-upāsaka the greater?’ That is, taking the akṣara-upāsaka as the nirguṇa-upāsaka and the viśva-upāsaka as the saguṇa-upāsaka, and going by saguṇa and nirguṇa upāsana, they went on to some extent (urging on the path of Bhakti.)