Yoga Supta Baddha Konasana

They arise from the power of delusion which causes limited beings to be continually subject to birth and death and the enjoyment of heaven and hell. But in reality merit and demerit exist apart from the pure Self, which is of the nature of pure consciousness and massive bliss. 30 Having described the power of delusion in manifesting the non-existent, the author now indicates the origin of this power of delusion in the following verse: This darkness of delusion, which is manifested through apparently existing objects, makes one experience the non-self in things which in fact are identical with the Self. As has already been stated, it is universal delusion which, being of the nature of non-cognition akhySeti of his fullness, is manifested in all perceivers and perceived objects existing on the different levels of creation.1 It has been stated in an unnamed text: That which is really unmanifest cannot be manifested.

Despite the fact that manifestation cannot be logically explained except as Yoga Supta Baddha Konasana supreme consciousness, and despite everything being essentially non-different from the supreme consciousness that is manifested through the medium of the physical body, objects appear as different from the Self in the form of objects of cognition, and also as external to and different from the cognisor or subject. Nonetheless, they are essentially one and identical with supreme consciousness. The experience of the Self in the not-self such as the physical body experienced by the embodied being is nothing but the experience of matter, which is unreal and as such occurs through the negation of consciousness. In other words, the manifestation of objects that are really non-manifest, caused by external residual impressions vfisanBs, is never seen. But the Self, being of the nature of self-luminous light, is free in manifesting itself as an object in the form of the properties of blue, happiness, etc.

Therefore it is held that the real monistic nature of the Self, which is constituted by the experience of the pure aham self-experience in the form of Self, expressed in the form of a subject-object relationship, is not manifested; only the unreal distinction between subject and object is manifested during everyday worldly experience. It is for this reason that delusion has been compared to darkness that is due to the absence of the manifestation of the true nature of the Self. While maintaining that the experience of the Self in the not-self is preceded by the experience of the not-self in the real Self, the totally delusive nature of ignorance is now described. The experience of the Self in the not-self, such as the physical body or the vital air, is like darkness superimposed on darkness. It can be likened to a boil formed on the burned part of the body.

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