Concepts, in dual nature, are caused by Illusion (Mitya), and emotions are caused by Delusion (bramam). Both Mitya and bramam are as a result of Avidya caused by Maya. The world appearance is an illusion (mitya). It is similar to innumerable waves on the surface of the Ocean. It is said that in the case of an individual, 'deha-bhodam' is 'mitya' (illusion) and 'deha-abhimanam' is 'bramam'. So long as 'deha-bhodam' exists, one cannot escape concepts. However, one can come out of emotions by gaining knowledge (vidya) although both vidya and avidya emanate from Maya - a power inherent in Brahman.
Emotions arise only when concepts are viewed in dual nature and reacted upon by the individual mind. If only concepts are viewed together
with the help of knowledge, one can outlive emotions. One's understanding of the Reality behind the dual appearance, through vidya (knowledge) helps in this respect.
Concepts shall continue to exist even after realization of their true nature. The appearance of mirage shall continue to remain even after our gaining knowledge about its true nature. Similar is the case in the analogies of 'rope and snake' and the 'ocean and waves'. We may name the terms 'mirage', 'rope' and 'ocean' as primary illusion and the appearance of 'water on the mirage', 'snake on the rope' and 'waves on the ocean' as 'secondary illusion' (deception). Reality is that state where all the three 'knower, knowledge and known' become One. So long as 'knower' is there, there shall be a distinct 'knowing' and 'known object'.
It has been asserted by the Ancients thus: "Aham bhojanam, naiva bojyam na bhoktha" (I am neither the food nor the eater nor the act of eating). This declaration, of course, is from the Absolute level of Truth.
At the conventional level, all the three - knower, knowledge and known shall be distinct. At the 'divine level' knower and known shall be absorbed by pure knowledge, and only knowledge shall remain as 'Chit'. At the Absolute level, "Bliss" alone 'is'.
A few concepts (illusion) and emotions (delusion) are listed hereunder, to make this passage more understandable:
Concepts: subject-object; spirit-matter; birth-death; male-female; good-bad; eternal-temporal; small big; knowledge-ignorance; harmony-diversity; static-dynamic; cause-effect;
Emotions: attraction-repulsion; pleasure-pain; love-hatred; agitation-calmness; pride-humility;
