Now another question arises. In all examples of superimposition, the substratum and the superimposed are outside each other. But, in the superimposition of the world on the self, the self is inside the body-mind-senses and the world is outside. The self and the world are not similar in appearance also. Therefore there is no possibility of superimposition.
Here is the resolution. It is not a rule, for superimposition to happen, that only near or external objects can undergo superimposition. Non-discriminatory people superimpose convexity or dirt etc. upon space. This is seen in statements such as "The sky is shaped like a tumbler" or "the sky is clear, the sky is dirty". But even if there is an insistence that both the substratum and the superimposed both need to be objects [and not subjects], then we say that the inner self also is not completely object-less because it is the object of the I-sense. This I-sense (aham artha), in the form of the object of the I-thought-flow, is immediately and universally experienced. That is why superimposition is possible in this universal aspect (amsha).
The I-sense is sometimes perceived, sometimes not. It is perceived in waking and dream, not in deep sleep, not in unconsciousness or samaadhi. When it is not perceived, then sorrow also is not perceived. This leads us to the fact that this I-sense alone is the root of all sorrow. The mixed up form of the I and the this, the "this-like I" (yaha vaala mai), this alone is the I-sense. Therefore, all sorrows have this superimposed form (the I-sense) at their root. This alone is the root superimposition that is the seed of all afore-mentioned superimpositions. Even though obtained through nature, this is not the absolute reality, because on knowing the identity of the substratum of the "this" (brahman) and the illuminator of the "this" (self), it is removed.
Some scholars term superimposition itself as ignorance. I am this body, the body dweller, the individual soul or something else which is disconnected - this is superimposition and knowing in this manner is ignorance. I am brahman - this thought-flow-knowledge is science which is the remover of all afore-mentioned superimpositions (ignorance). The self is the substratum of science and ignorance (vidyaa and avidyaa). Therefore, the self is the self-illumined real-only (sanmaatra) entity. It does not have any relation with the pros or cons of th eignorance-prone superimposition or the science-born thought-flow.
Question : Superimposition does not happen in conclusively known entities (padaartha) and also not in conclusively non-known ones. If some aspect is known, and some aspect is not, then superimposition happens. When the rope is not clearly seen in darkness then first "there is something here" is known, after that "this is a snake", such a delusion is known. If the rope knowledge happened conclusively, or not happened conclusively (I cannot see anything here), then the delusion of the snake would not happen. But the self would either be known or not known. Then how does delusion happen there?
The self is self-illumined. The indication of self-illumination is : "remaining ever immediate even in the desire for mind ans senses". There is one aspect of this in which there is scope for ignorance and superimposition, and that which is "immediate" is where science (vidyaa) lives. From this alone is the self become regular known and specifically unknown. and the scope for superimposition remains in this known-unknown self.
By being "non-known" (avedya), the self-illumined self is the substratum of ignorance and by being "immediate" it is the substratum of science. In other words, the self alone is the substratum of science and ignorance. The seeker should keep in mind that if you only contemplate that the self desires the mind and senses, then ignorance will sit inside your intellect. And if you contemplate that "I the self am self illumined and ever immediate" then there will come the light of science in your intellect and ignorance will be destroyed.
In this manner, the superimposition of the not-self upon the self is proven to not be out of the realm of possibility.
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