In plain words
This vijñāna has nothing to do with science, that is, with the science of matter. In the science of matter, reflection keeps shining. That is why they called it ‘prātibhāsika’. A small example. You got angry and struck the table in front of you hard. You boast only of your own might: ‘I struck the table hard.’ But in truth, when you struck the table, it struck you too. That is why your hand too was hurt. This is precisely the prātibhāsika principle. In it everything has its reaction, resound and reflection. So what belongs to it is only worldly knowledge; it can never be vijñāna. True vijñāna belongs to Constant Integrated Awareness. The Ānanda gained through it does not change. It is not the Ānanda that lies within the five kośas.
The Annamaya kośa is the gross form; the Prāṇamaya, Manomaya and Vijñānamaya kośas, the three together, are the subtle form. The Ānandamaya kośa is the causal form. The turīya state is beyond all of these. It is the great causal form. What is beyond the cause is the great cause. If you want to know such a principle, you must understand the principle of the five kośas. All these kośas only cling to the Ātma and play about it; in truth the Ātma has no connection with the kośas. But you, without journeying as far as the Ātma, keep only the body in view and think that it is the body that does everything. The body is only an instrument.
Learn the learning that knows no death
Students! For what purpose are you pursuing these studies? You study only out of attachment to the body. You hope to earn money through your studies and to enjoy comforts. But the comfort you hope for is neither in studies nor in money. When you pass in your studies, you feel happy. But how long does that happiness last? It lasts only until you join a job. Once you join the job, sorrow begins: ‘The promotion has not come!’