The nonduality cannot be theorized. All theoretical nonduality is based on the false self.

The ego, body, universe are a mere mirage created out of  consciousness, which is the innermost self. Illusion   is like Banyan tree, which has roots above and branches below to reach the ground, where they root secondary trunks all around. One cannot recognize the beginning or the end; neither its shape.

The seeker has to  get rid of  this illusion with the sword of wisdom and realize the fact that,  the consciousness alone exists,  all else is mere mirage created out of consciousness.  Thus the ego, body and the world are mere part of the mirage. The one who is able to grasp this truth he becomes aware the birth, life, death and the universe are unreal on the standpoint of the true self, which is consciousness. Thus being judgmental on the base of the false self (ego) leads one  to  imaginary hallucinated  truth.

The non-duality cannot be theorized. All theoretical non-duality is based on the false self.  All the religious based non-duality is based on the false self. Non-duality has to be grasped and realized only through self s-search not by reading books, hearing sermons, mastering the scriptural knowledge. 

The seeker has to drop all the accumulated knowledge and verify the facts of his own existence.  

As long as a person clings to the belief in causality, the experience of duality will prevail as reality. But when this attachment to causality wears away, the duality becomes non-existent as reality.

The three states are created by false knowledge; therefore nothing in it is eternal. Everything, again, as one with Ultimate Reality, is unborn; therefore there is no such thing as destruction.

Birth is ascribed to the individual; but such birth is not possible from the standpoint of Reality. Their birth, life and death are part of the illusion. That illusion, again, does not exist.  The illusory sprout is born of the illusory seed. This illusory sprout is neither permanent nor destructible. The same applies to the individual and the world.

The term permanent or impermanent cannot be applied to the birthless self. What is indescribable in words cannot be discriminated about as permanent or impermanent.

As in dreams the mind acts through illusion, presenting the appearance of duality, so also in the waking state the mind acts through illusion, presenting the appearance of duality. There is no doubt that the mind, which is in reality non-dual, appears to be dual in dreams; likewise, there is no doubt that what is non-dual i.e. Consciousness, appears to be dual in the waking state.

The unreal cannot have another unreality for its cause, nor can the real have the unreal for its cause. The real cannot be the cause of the real. And how utterly impossible it is for the real to be the cause of the unreal!

As a person within the waking experience through false knowledge appears to handle objects, whose nature is inscrutable, as if they were real, so also, in dreams, he perceives, through false knowledge, objects whose existence is possible in the dream alone.

Gnanis teach causality only for the sake of those who, afraid of non-creation, assert the reality of external objects because they perceive such objects and also because they cling to various social and religious duties.

Those who, because of their fear of the truth of absolute non- creation and also because of their perception of external objects, deny non-creation is not affected by the evil consequent on the belief in creation. This evil, if there is any, is insignificant.

As the line made by a moving fire-brand appears to be straight, crooked, etc., so consciousness, when set in motion, appears as the perceiver, the perceived and the like.

As the fire-brand, when not in motion, is free from all appearances and remains changeless, so consciousness, when not in motion, is free from all appearances and remains Changeless.

When the fire—brand is set in motion, the appearances that are seen in it do not come from elsewhere. When it is still, the appearances do not leave the motionless fire—brand and go elsewhere, nor do they enter into the fire-brand itself.

The appearances do not emerge from the fire-brand, because their nature is not that of a substance. This applies likewise to consciousness, because of the similarity of the appearances.

When consciousness is associated with the idea of activity, as in the waking or dream, the appearances that seem to arise do not come from anywhere else. When consciousness is non-active, as in deep sleep, the appearances do not leave the non-active consciousness and go elsewhere, nor do they merge in it. The appearances do not emerge from consciousness, for their nature is not that of a substance. They are incomprehensible, because they are not subject to the relation of cause and effect.

A substance may be the cause of another substance and a non- substance, the cause of another non-substance. But the individual cannot possibly be anything like a substance or a non-substance.

The three states are not caused by the mind, nor is the mind caused by them because they are mind itself.  The mind is a myth on the standpoint of the consciousness as self. Hence one has to hold to the principle of absolute non-creation.

In a dream one sees the whole variety of individual,.  These entities, which are within the dream, do not exist apart   from the witness of the dream. Likewise, the dream is an object to the formless witness or true self or consciousness. Likewise the waking experience is also an object to the formless witness or consciousness.

The waking man, wandering about in all the ten directions in his waking experience, sees the whole the variety of individuals are within the dream. Similarly there are a variety of individuals in the waking world. The waking also disappears as a dream. The witness of the three states is within but it is apart from the three states.  It is within because it is the formless clay of the three states and it is apart as the formless witness of the three states, it is apart because it is not an entity or identity within the waking /dream.

The waking  or dream cannot exist independently without the formless witness/true self. There is no evidence of the existence of the one without the other; they are cognized only through each other.