Yoga Vasistha Sara 9.23-24 - As is the deity, so is his offering
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आत्मानुभवमात्रात्मा सर्वगः सर्वसंश्रयः । प्रकाशानन्यचैतन्याव्यतिरिक्तोऽनलोष्णवत्
आत्मानुभवमात्रात्मा सर्वगः सर्वसंश्रयः । प्रकाशानन्यचैतन्याव्यतिरिक्तोऽनलोष्णवत् ॥9.23॥
The Self is, of the essential nature of experience only; it is omnipresent, substratum of all the objects and inseparable from the light of unique Consciousness, like the fire is inseparable from heat.
चित्तवर्जितचिन्मात्रः परमात्मावभासकः । सबाह्याभ्यन्तरव्यापी निष्कलो निश्चलाश्रयः ॥9.24॥
The supreme Self is, of the nature of Consciousness, different from the four aspects of the mind-stuff, It is the revealer and pervader of, inside and outside of everything. It is free of limbs and parts and unmoving substratum of all. The four aspects mind-stuff, are the mind, the intellect, the remembering faculty, and the ego.
Naişkarmya Siddhi, 4.22 says:
चक्षुर्न वीक्षते शब्दमतदात्मत्व-कारणात् । यथैवं भौतिकी दृष्टिर्नात्मानं परिपश्यति ॥
Since eyes are not the product of space, they are incapable of hearing sound. Similarly, the knowledge that arises out of the mind-stuff, which is physical, cannot experience the Self, as it is not a product of the Self.
The eyes reveal forms and the ears reveal sounds, because, they are of the similar natures. Thus, it is found that, in variably in every place, there is similar kind of reality, between the revealer and the object to be revealed.
The Self is of the essential nature of, Existence-Consciousness-Bliss; the sense objects also, have the characteristic of manifesting reality. Of course, this characteristic of, manifesting the reality of objects, basically belongs to the Self alone. In this manner, it can be imagined that, both sense objects and the Self, are of same category, because, both have the characteristic of manifesting, that which exists. Therefore, it can also be stated that, the Self illumines everything. Essentially, the Self is Illumination itself. There is no second object at all, other than the Self. The luminosity of the Self and to-be-illumined property of the sense objects - all of these are mere imaginations.
The cessation of the erroneous cognition, of world-appearance becomes possible, only through the false knowledge, that is produced by, the false methodology of discrimination. Pañcadaśī, 7.16-17
कूटस्थोऽस्मीति बोधोऽपि मिथ्या चेन्नेति को वदेत् । तादृशेनापि बोधेन संसारो हि निवर्तते । यक्षानुरूपो हि बलिरित्याहु र्लोकिका जनाः ।।
"I am the eternally-unchanging, inmost-Self" - though this knowledge is unreal, the world-illusion gets destroyed by it. The world-delusion is also unreal. Therefore, by the illusory knowledge alone, the illusory error is destroyed, as the sleep ends, when one sees a dream-tiger. There is a traditional saying that, as is the deity, so also is his offering. For example, cow-dung ashes are, the offerings for the goddess of poverty, Alakṣmī.
The methodology itself, is not the Truth. Acharya Sureśvara also said in Brhadaranyaka-vārtika-sāraḥ, 1.4.358
यया यया भवेत् पुंसां व्युत्पत्तिः प्रत्यगात्मनि । सा सैव प्रक्रियेह स्यात् साध्वी सा चानवस्थिता ।।
One should not cling to, or find interest in the methodology. There is really, no flawless methodology. That means, through which, the knowledge of the inmost- Self, dawns in one, that very methodology, is the best for him. There is no limit of methods, to follow. The methods are diverse, due to the diversity, of intellectual grasping or the capacity, in competent recipients.
The Self is, of the essential nature of experience only; it is omnipresent, substratum of all the objects and inseparable from the light of unique Consciousness, like the fire is inseparable from heat.
चित्तवर्जितचिन्मात्रः परमात्मावभासकः । सबाह्याभ्यन्तरव्यापी निष्कलो निश्चलाश्रयः ॥9.24॥
The supreme Self is, of the nature of Consciousness, different from the four aspects of the mind-stuff, It is the revealer and pervader of, inside and outside of everything. It is free of limbs and parts and unmoving substratum of all. The four aspects mind-stuff, are the mind, the intellect, the remembering faculty, and the ego.
Naişkarmya Siddhi, 4.22 says:
चक्षुर्न वीक्षते शब्दमतदात्मत्व-कारणात् । यथैवं भौतिकी दृष्टिर्नात्मानं परिपश्यति ॥
Since eyes are not the product of space, they are incapable of hearing sound. Similarly, the knowledge that arises out of the mind-stuff, which is physical, cannot experience the Self, as it is not a product of the Self.
The eyes reveal forms and the ears reveal sounds, because, they are of the similar natures. Thus, it is found that, in variably in every place, there is similar kind of reality, between the revealer and the object to be revealed.
The Self is of the essential nature of, Existence-Consciousness-Bliss; the sense objects also, have the characteristic of manifesting reality. Of course, this characteristic of, manifesting the reality of objects, basically belongs to the Self alone. In this manner, it can be imagined that, both sense objects and the Self, are of same category, because, both have the characteristic of manifesting, that which exists. Therefore, it can also be stated that, the Self illumines everything. Essentially, the Self is Illumination itself. There is no second object at all, other than the Self. The luminosity of the Self and to-be-illumined property of the sense objects - all of these are mere imaginations.
The cessation of the erroneous cognition, of world-appearance becomes possible, only through the false knowledge, that is produced by, the false methodology of discrimination. Pañcadaśī, 7.16-17
कूटस्थोऽस्मीति बोधोऽपि मिथ्या चेन्नेति को वदेत् । तादृशेनापि बोधेन संसारो हि निवर्तते । यक्षानुरूपो हि बलिरित्याहु र्लोकिका जनाः ।।
"I am the eternally-unchanging, inmost-Self" - though this knowledge is unreal, the world-illusion gets destroyed by it. The world-delusion is also unreal. Therefore, by the illusory knowledge alone, the illusory error is destroyed, as the sleep ends, when one sees a dream-tiger. There is a traditional saying that, as is the deity, so also is his offering. For example, cow-dung ashes are, the offerings for the goddess of poverty, Alakṣmī.
The methodology itself, is not the Truth. Acharya Sureśvara also said in Brhadaranyaka-vārtika-sāraḥ, 1.4.358
यया यया भवेत् पुंसां व्युत्पत्तिः प्रत्यगात्मनि । सा सैव प्रक्रियेह स्यात् साध्वी सा चानवस्थिता ।।
One should not cling to, or find interest in the methodology. There is really, no flawless methodology. That means, through which, the knowledge of the inmost- Self, dawns in one, that very methodology, is the best for him. There is no limit of methods, to follow. The methods are diverse, due to the diversity, of intellectual grasping or the capacity, in competent recipients.
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