In this manner, in all superimpositions, the ignorance of their substratum is the cause. Because of that alone, the as-if-mating of the illusory superimposed upon the real substratum appears, and becomes the cause of the superimposition. This ignorance is illusory, in other words, it is different from real-unreal, indescribable, and is the cause of the superimposition (the I and mine nature) - this is the opinion of the Vivarana school. And this superimposition of the nature of I-mine alone is illusory knowledge - this is the opinion of Shree Vaachaspati Mishra. But, in both opinions, both superimposition and ignorance are illusory.
The following points should be clarified with regards to the definition of ignorance, as it pertains to our investigation:
1. There is no cause of ignorance. The cause of ignorance is ignorance. There is no effort required for the attainment of ignorance. Effort is needed for removal of ignorance.
2. Ignorance is beginningless and with end. If ignorance is with beginning then there would have been no ignorance, because there would have been its absence prior to its creation. No matter how old ignorance is, it is removed through knowledge. Therefore ignorance is with end.
3. Ignorance is removed by the knowledge of the identity of its basis and object. For example "I do not know brahman", in this experience, the basis of the ignorance is "I" and the object is brahman. When the knowledge of "I am brahman" arises, then by the identity of the basis and object, ignorance ends.
4. Ignorance is not a negative or absence-oriented entity. The absence of knowledge is not ignorance. Illusory knowledge is called ignorance.
5. The nature of ignorance is that it is different from real-unreal, indescribable. It is not real since there is no ignorance in the absolute reality (paramaartha sattaa). It is also not unreal since its effects which are superimposition, bondage, they are clearly experienced. It cannot be both real and unreal since both of these are opposed to each other. That is why the Vivarana school says that until the knowledge of brahman happens, we should treat ignorance as indescribably and continue the discipline of contemplation of brahman.
Question : We should still not engage in contemplation of brahman because superimposition is natural, how can it possibly be removed through contemplation of brahman?
Answer : We should definitely engage in contemplation of brahman because even though superimposition is natural, it can be removed. Through examination, illusory knowledge is removed. "I am this, and this is mine" - this is illusory knowledge. When the examination of the accurate nature of "I" and "this" arises then "I" is real and "this" is superimposed upon it, in other words is illusory, this experiences happens. The real and illusory cannot possibly have any relationship. Through this examination, "I am this" - this object-superimposition and "this is mine" - this relationship-superimposition, both are removed at once. In reality, contemplation of brahman removes knowledge-superimposition. The afore-mentioned superimposition ans not different than the knowledge-superimposition.
Superimposition is natural, the meaning of this is simply that superimposition has a transactional reality, therefore we should strive to remove it. It is removed through contemplation of brahman. Superimposition is natural for an ignorant person, and illusory for a knower. But in transactions, it is same for both.
Question : Those objects which belong to the same plane of reality can be mutually gained and lost. So then, contemplation of brahman and superimposition should fall in the same palce of reality. Then what is the greatness of brahman knowledge?
Brahman knowledge is the sole remedy for the disease of the world. Therefore, brahman knowledge is extremely great for the mumukshu. Yet it is correct that superimposition and brahman knowledge are in the same (transactional) plane, only then will there be a remover-removed relationship between them. But superimposition is a thought flow that is a creator of illusory knowledge, and superimposition is also removed by a thought flow that is a creator of the knowledge of the identity between the self and brahman, which is the brahman-shaped thought flow. After the removal of ignorance, this brahman-shaped thought flow (brahmaakaara vritti) merges into its basis, the self-brahman, and the spontaneous nature of the self becomes established as brahman knowledge in that form.
Question : "I am brahman" - isn't this also a superimposition?
Answer : No. "I am brahman" is not a superimposition. The real nature of the "I" is the pure witness. That great statement which removes the witness's disconnectedness is "I am brahman". If brahman was a disconnected entity, and then if it were accepted as the I, then "I am brahman" would have been a superimposition. This statement removes all delusion about the non-disconnected real nature of the I. The reality of the brahman-shaped thought flow is the same as that of the superimposition, but it is not a superimposition itself. We will say more about this later.
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