In this minor upanishad there is a conversation between Ribhu (Guru) and Nidagha (Disciple). Five kinds of errors are specified, that mark bondage and their respective correction that marks liberation: 

अन्नपूर्णोपनिषत्

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भ्रमः पञ्चविधो भाति तदेवेह समुच्यते ।
जीवेश्वरौ भिन्नरूपाविति प्राथमिको भ्रमः ॥ 12॥

आत्मनिष्ठं कर्तृगुणं वास्तवं वा द्वितीयकः ।
शरीरत्रयसंयुक्तजीवः सङ्गी तृतीयकः ॥ 13॥

जगत्कारणरूपस्य विकारित्वं चतुर्थकः ।
कारणाद्भिन्नजगतः सत्यत्वं पञ्चमो भ्रमः ।
पञ्चभ्रमनिवृत्तिश्च तदा स्फुरति चेतसि ॥ 15॥

—Annapurna Upanishad 1.37–38
Translated by AGK Warrier

Five delusions

The Annapurna Upanishad asserts, in verses 1.13 to 1.15, that delusions are of five kinds. 

The first is believing in the distinction between Jiva (living being) and god as if they have different forms.

The second delusion, asserts the text, is equating agency (actor-capacity, person-ego) as Self.

 Assuming Jiva as equivalent – and permanently attached – to body is the third delusion, states the text.

The fourth delusion is to assume the cause of the universe to be changing, and not constant. 

The fifth delusion, asserts the Upanishad, is to presume the unchanging Reality in the universe to be different from the cause of the universe. These five delusive premises, asserts the text, prevents the understanding of Self.

Their correction is as follows: 

1. बिम्बप्रतिबिम्बदर्शनेन भेदभ्रमो निवृत्तः ।

By recognizing the ‘original’ and the ‘reflection’ are really non-different, the error of ‘difference’ between Jiva and Ishwara is removed. 

2. स्फटिकलोहितदर्शनेन पारमार्थिककर्तृत्वभ्रमो निवृत्तः ।

The analogy of redness in crystal teaches that the doership/agency, katrutva, a person thinks is his true nature, is gone. The redness only appears in the crystal due to proximity of the red flower. So too the agency one experiences is actually in the body-mind complex, but wrongly perceived in the Atman, due to proximity.  

3. घटमठाकाशदर्शनेन सङ्गीतिभ्रमो निवृत्तः ।

By knowing that the pot-space and house-space are only conditionings of unconditioned space,  the delusion that one is indeed endowed with the three bodies/sharirams: kAraNa, sukshma and sthUla, is dispelled. The gross and subtle bodies are only upadhis created by avidya (kAraNa sharira). Once this is known the delusion of being a jiva is dispelled.

4. रज्जुसर्पदर्शनेन कारणाद्भिन्नजगतः सत्यत्वभ्रमो निवृत्तः ।

The cause-effect analysis teaches us that the effect does not have a separate existence apart from the cause: This aspect of x having no existence apart from its cause y, is analogous to the superimposed snake having no separate existence from the substratum rope. Similarly the world, the effect of, the superimposition on Brahman, has no separate existence from Brahman. This realization dispels the false idea that the world is real (just like the knowledge of the rope dispels the erroneous idea that the world is real.)  

Shankara has on several occasions equated the clay-pot analogy with the rope-snake analogy. 

5. कनकरुचकदर्शनेन विकारित्वभ्रमो निवृत्तः ।

The understanding that the ornament is non-different from gold dispels the error that the world is a transformation of Brahman. When understood and viewed from the teaching of the Chandogya Upanishad: वाचारम्भणम् विकारो नामधेयम्, मृत्तिकेत्येव सत्यम्, the effect, ornament, is not really a transformation of gold.  

तदाप्रभृति मच्चित्तं ब्रह्माकारमभूत्स्वयम् ।
निदाघ त्वमपीत्थं हि तत्त्वज्ञानमवाप्नुहि ॥ 16॥

By contemplating on the above lines one would clearly realize he is Brahman and the appearance of the world is not real, and will get established in Brahman. The Guru Ribhu instructs and blesses his disciple Nidagha: You too thus contemplating attain the knowledge of the Self. 

This reminds us of the commentary of Shankara for the Bh.Gita 2.16: You too Arjuna, on the lines of the Jnanis,  viewing the transformations in life as mithya, practice forbearance. (Such a practice will result in the actualizing of the Jivan-mukta state). 

Om Tat Sat