Yoga to help you fall asleep for The Self is the supreme Lord himself who is ever free and who experiences all in himself. This is his nature. At the same time he is present in all subjects as the experiencer. Because of all this, his nature remains ever the same even in the states of birth and death. He has the capacity to accomplish the most difficult tasks, remaining always the same supreme consciousness even while at the same time experiencing heaven or hell as a limited subject. His form as a fettered being pasu, which is conditioned by such factors as merit, demerit, heaven, hell, hunger, and thirst, etc., is only possible because the supreme Lord manifests them by his own light and experiences them in himself. They only come into being through him and can have no existence apart from him. Under such circumstances how can these be regarded as factors negating his nature as the supreme Lord? When an object such as the physical body is created, it is subject to destruction. But there can be neither birth nor destruction of the pure consciousness that exists eternally. We may therefore conclude that the supreme Self is one who, while becoming many in the form of countless numbers of subjects and objects, manifests himself also as the one supreme experiencer, and thus the doctrine of non-dualism advocated by us remains unrefuted. Yogarftja’s introduction to verse 8 It may be asked: If it is established on logical grounds as well as on the basis of Agamic texts that the Self inherent in all is universal in nature, and that pure consciousness constitutes the core of its being and the substratum of all manifestations on account of its omnipresence, then why Is a lump of clay, which is held to be non-different from the Self, not experienced as the Self? If a lump of clay is also admitted to be of the nature of the Self on account of the Self’s omnipresence and inherence in all, then the distinction between animate and inanimate is eradicated. How can day-to-day mundane life, which is based on the difference between animate and inanimate life, exist in the absence of such a distinction? The author Abhinavagupta gives the following reply:
Although Rahu remains constantly moving about in the sky and is not ordinarily visible, when it happens to settle down on the disc of the moon at the time of a lunar eclipse, it is seen and recognised as this is Rahu. When at other times Rahu is not seen despite its existence amidst other heavenly bodies, it is taken to be non-existent. In the same way, although the Self exists in all, constituting the innermost being of all things, and is also cognised through all self-experiences, it is not perceived by all as this is the Self. But when an object of cognition is revealed by being reflected in the intellect-mirror or in the mirror of pratibhit the conscious mirror of the Self of embodied beings, the Self becomes an object of cognition along with the object, as in the cognition of sound in the form of I hear the sound. During such cognitions, the Self consciousness as the Self existing in insentient matter like a lump of clay, etc., is revealed in the intellect on account of its association with the cogniser Self. Both the consciousness underlying the lump of clay and the cogniser Self are revealed together simultaneously in one cognition I perceive the lump of clay. All are then able to cognise the Self as reflected in the mirror of the intellect.1 However the Self, though existent in a lump of clay, appears as non-existent to the cognisor on account of its being covered by a thick veil of tmuas darkness, like Rahu in the sky when not appearing on the disc of the moon. The supreme Lord, exercising his divine powers, creates objects such as the physical body, etc., from that which is essentially of the nature of Self or consciousness, and makes them the cognisors or subjects, infusing in them ego consciousness aha m til while simultaneously creating another set of objects as the objects of cognition. This constitutes the basis and rationale of the distinction made in the world between animate subjects and inanimate objects of cognition. For this reason, on the mundane level the lump of clay is considered to be an inanimate object of knowledge, and the cognisor associated with the physical body as an animate subject. But from the point of view of the supreme Lord, the distinction between the inanimate and the animate does not exist, and the world’s conventional understanding of their difference has no significance. An opponent might ask: If the Self is automatically revealed without any exception in the intellect during the cognitive process, then why do all persons not become the knowers of their real Self, as no distinction could then possibly be made among them as knowers of the Self? And yet some individual beings are liberated while remaining in the embodied condition as a result of obtaining knowledge of their real Self, becoming omniscient and omnipotent, while others only aspire to climb the ladder of spiritual wisdom after having made themselves fit to receive the knowledge of the Self. Still others, devoid of the knowledge of their real Self, remain as worldly creatures fettered by their deeds, meritorious or otherwise, due to dharma or adharma. To what extent can these differentiations among individuals be explained by reason?
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