Yoga Vasistha Sara 3.21-22 - Liberation is the correction of incorrect understanding
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अनात्मन्यात्मधीर्बन्ध स्तन्नाशो मोक्ष उच्यते ।
अनात्मन्यात्मधीर्बन्ध स्तन्नाशो मोक्ष उच्यते । बन्धमोक्षौ न विद्यते नित्यमुक्तस्य चात्मनः ॥3.21॥
To impose, the concept of the Self on the non-Self, such as body and so forth, is the bondage and destruction of that very incorrect understanding, about the Self, is called liberation. The ever-free Self, has neither bondage nor liberation, at all.
दृश्यं नास्तीति बोधेन मनसो दृश्यवर्जनम् (दृश्यमार्जनमिति) । सम्पन्नं चेत्तदुत्पन्ना परा निर्वाणनिर्वृतिः ॥3.22॥
In fact, this visible universe does not exist, as it is a mere semblance or false-appearance, with this understanding, when the attribution of reality, to the objects of perception, has completely vanished from the mind, only then there arises, the supreme bliss of liberation.
The three words, prātītika, prātibhāsika, and pratibhāsa, are generally used, to mean the same thing, but there are, some subtle differences among them.
According to trisattāvā-vāda doctrine, that which is experienced, at the time of perception during the waking state - and also has its empirical existence, such as happiness, suffering, and the like, is called prātītika. Again, the rope-snake and the like, which are visible during the waking state, are called prātibhāsika. They are also visible at the time of perception (pratīti); but that snake is, a mere appearance only (prātibhāsika); it has no empirical existence.
The perception and creation doctrine, dvisattāvā-vāda, is of two types: the perception itself is the creation" (drsti srsti) and creation at the time of perception (srsti drști). In Dristi Sristi, perception, drsti, means the knowledge of the Self, while in (srsti drști) drsti means, the mental modification of ignorance. In Dristi Sristi, visible objects are, pratibhāsa only. The consciousness of the Self, alone appears as the visible objects or there is no object, that is superimposed upon the substratum, Brahman (arthyādhyāsa). Only the superimposition of Knowledge, upon the worldly objects (jñānādhyāsa), is accepted. In Sristi Dristi, Drști, the objects of mere appearance (pratibhāsa), arising at the time of, mental modification of ignorance, are accepted.
If the universe of duality, like space and so forth, is unreal or it does not exist - then why is it perceived? To answer this question, Pañcadaśī, 2.70 says:
भातीति चेद्भातु नाम भूषणं मायिकस्य तत् । यदसद्भासमानं तन्मिथ्या स्वप्नगजादिवत् ॥
If the unreal object is perceived, let it be so. That is undoubtedly, the ornament of delusion. That which does not really exist, yet becomes the subject of perception and is seen, is indisputably called "false" (mithyā), in Vedanta. For example, elephants and the like, seen in a dream, but, none really exist at all. Such objects are, well known as "false". The whole universe, including the sky and all, which are visible during the waking state, is also, a mere appearance only, like a dream; they are not really there.
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