Yoga Vasistha Sara 5.4-5 - This world is deceptive to the wise
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विचारेण परिज्ञातस्वभावस्योदितात्मनः । अनुकम्प्या भवन्तीह
विचारेण परिज्ञातस्वभावस्योदितात्मनः । अनुकम्प्या भवन्तीह ब्रह्माविष्णुशिवादयः ॥5.4॥
In this plane, the one who has become aware of his own Brahman-nature, through discrimination and has realized Brahman, to such a knower of Truth, Brahmā-Vişņu-Śiva, and all the gods, become objects of compassion.
किमिदं विश्वमखिलं किंस्यामहमिति स्वयम् । विचारनिरतस्यैतदसदेव भवेज्जगत् ॥5.5॥
To a person, who is constantly engaged in discrimination, of the true nature of this whole universe, and the very essential nature of his own Self, the world appears as quite unreal or trivial.
The destruction of world and it’d cause, maya, are of three types. The Varaha Upaniṣad 2.69 says:
शास्त्रेन न स्यात् परमार्थदृष्टिः कार्यक्षम नश्यति चापरोक्षम् । प्रारब्धनाशात् प्रतिभासनाशः एवं त्रिधा नश्यति चात्ममाया ॥
First is cessation through logic or through the scriptural discrimination of the Upaniṣads, one experiences that, this world has no absolute reality, only empirical existence. Second is through listening, mental reflection, and the like, knowledge of the Truth arises and then empirical existence of the universe, also changes to illusion. Third happens at the end, of the experiences of prārabdha, when total destruction of ignorance and its product, the universe, takes place.
Cessations of Maya are of three types: First is that by ascertaining falsity (mithyatva), the doctrine of Swami Vidyaranya; Second is the confirmation of, the certainty of the void (abhāva-niścaya); the doctrine of Madhva-acharya the author of the Vivarana; and third is having the knowledge of reminder-substratum, adhishthan-avasesa, as per the author of Vārtika, Sureśvara-acharya.
Swāmī Vidyaranya said in Pañcadaśī, 6.91
तुच्छानिर्वचनीया च वास्तवी चेत्यसौ त्रिधा । ज्ञेया माया त्रिभिर्बोधैः श्रौतयौक्तिकलौकिकैः ॥
This world is "real" to the ignorant; "indeterminable" to the discriminative; and in the vision of a wise one, of firm immediate realization, it appears as "trivial", "deceptive", "unreal" or "void".
In this plane, the one who has become aware of his own Brahman-nature, through discrimination and has realized Brahman, to such a knower of Truth, Brahmā-Vişņu-Śiva, and all the gods, become objects of compassion.
किमिदं विश्वमखिलं किंस्यामहमिति स्वयम् । विचारनिरतस्यैतदसदेव भवेज्जगत् ॥5.5॥
To a person, who is constantly engaged in discrimination, of the true nature of this whole universe, and the very essential nature of his own Self, the world appears as quite unreal or trivial.
The destruction of world and it’d cause, maya, are of three types. The Varaha Upaniṣad 2.69 says:
शास्त्रेन न स्यात् परमार्थदृष्टिः कार्यक्षम नश्यति चापरोक्षम् । प्रारब्धनाशात् प्रतिभासनाशः एवं त्रिधा नश्यति चात्ममाया ॥
First is cessation through logic or through the scriptural discrimination of the Upaniṣads, one experiences that, this world has no absolute reality, only empirical existence. Second is through listening, mental reflection, and the like, knowledge of the Truth arises and then empirical existence of the universe, also changes to illusion. Third happens at the end, of the experiences of prārabdha, when total destruction of ignorance and its product, the universe, takes place.
Cessations of Maya are of three types: First is that by ascertaining falsity (mithyatva), the doctrine of Swami Vidyaranya; Second is the confirmation of, the certainty of the void (abhāva-niścaya); the doctrine of Madhva-acharya the author of the Vivarana; and third is having the knowledge of reminder-substratum, adhishthan-avasesa, as per the author of Vārtika, Sureśvara-acharya.
Swāmī Vidyaranya said in Pañcadaśī, 6.91
तुच्छानिर्वचनीया च वास्तवी चेत्यसौ त्रिधा । ज्ञेया माया त्रिभिर्बोधैः श्रौतयौक्तिकलौकिकैः ॥
This world is "real" to the ignorant; "indeterminable" to the discriminative; and in the vision of a wise one, of firm immediate realization, it appears as "trivial", "deceptive", "unreal" or "void".
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