A questioner, after reading the Sarvasar Upanishad, observes a pattern where concepts like the three states of consciousness (waking, dream, deep sleep) and the five elements are described as impure consciousness, while the fourth state (Turiya) and the bliss sheath (Anandamaya Kosha) are presented as pure consciousness. He asks if these are different ways of pointing to the same truth and also shares his fear of losing his identity (asmita) during spiritual contemplation. Acharya Prashant affirms that the various methods in the Upanishads, such as the three states, the five sheaths (panch-koshas), and the six distortions (vikaras), all indeed point towards the same Truth. He explains that the Upanishads provide knowledge not because we lack it, but to dismantle the false knowledge we have already accumulated from our body and society. The more worldly knowledge a person has, the more they need the Upanishads. The purpose of all these different methods is to liberate us from our internal falsehoods. For instance, the Upanishads teach that all our waking activities—eating, walking, talking—are part of a single state of consciousness, the waking state, a lie we otherwise wouldn't recognize. Using the analogy of a glass full of poison, Acharya Prashant explains the process of spiritual purification. The mind is the glass, and it is filled with the poison of false, conditioned knowledge. The mind fears being empty, as it equates emptiness with death. Therefore, the Upanishads pour in true knowledge, which is like pure water. This true knowledge doesn't stay; it evaporates. However, in the process, it dilutes the poison. This is the method of Vedanta: to empty the mind. He clarifies that since the mind cannot hold onto the Truth, it evaporates, but ignorance, even in small amounts, multiplies. This is why continuous practice (sadhana) is essential, and there is no final, permanent state of enlightenment or liberation. Acharya Prashant further elaborates on the concept of Turiya, the fourth state, describing it as a state of solitude (ekant). It is not about being physically alone but about having an inner space untouched by the world, a space that is the true Self (Atma). While one's duties may lie in the world, one's love must be for this inner solitude. He also discusses the practice of chanting a name (Naam-jap), explaining that its purpose is to free the mind from the multitude of worldly names and forms it is entangled with. The mind has a habit of chanting, so the saints provide a special, non-worldly name to chant, one that cannot be easily corrupted by associating it with worldly stories or forms. Chanting a high ideal keeps the mind occupied and saves it from trivialities.