Thursday, October 10, 2013

7.7 Indications Of Superimposition

Now the question is this : what are the indications and means of superimposition? If superimposition is known by some means, then it becomes a real entity. In that situation, it cannot be removed through knowledge. And if it cannot be known by some means, then it is an unreal entity, and does not need to be removed. In both cases, contemplation of brahman becomes meaningless. We nee to understand that even thought superimposition is not the target of any means, yet it is visible everywhere. "I am ignorant" - this is a common experience of all intellects. The proven affirmation of this experience is superimposition. Superimposition is experienced, that is why it is not unreal, but it is removed through ignorance, so it is not real either. Therefore superimposition is different from real and unreal, and is indescribable. He in whom this superimposition is happening, it is happening in regards to his own brahman nature, therefore it can be removed by the knowledge of the identity of the self and brahman. This alone proves the importance of contemplation of brahman.
 
Vedanta does not posit that there is superimposition in the self. Through non-discrimination, the not-self appears to be superimposed on the self, this is the view of Vedanta.
 
What is the indication, the definition of superimposition? It was said earlier that the mutual ascribing of the properties of the subject and object is superimposition. The false appearance of the characteristics of one on the other is superimposition. Or knowing something as something else is superimposition. This is the extremely subtle definition of superimposition by Shree Shankaraachaarya Bhagavaan. Another of his definitions is : "Superimposition is like memory. The false perception of a prior-seen object on a presently-seen object is superimposition".
 
For example, due to darkness, recalling and perceiving a prior seen snake on the rope in front of you is superimposition, and this superimposition is fit to be negated upon the accurate knowledge of the rope. Similarly, one moon is seen as two (due to a defect in the eye). This is superimposition.
 
The appearance of an object is no proof of its reality. Appearance is of two types : obstructed appearance (baadhita bhaasamaanataa) and non-obstructed appearance (abaadhita bhaasamaanataa). The appearance of an object where its absence is seen, this is obstructed appearance. The entities that are fir to be obstructed are called illusory (mithyaa), not just because they are not known. All gross-subtle-causal materials of the world are obstructed-appearances since, for them, "is-is not" (asti naasti) both suffixes can be used. The pot is and the pot is not, both kinds of knowledge refer to the pot. Therefore the pot is obstructed appearance. When the shruti describes the creation and destruction of the universe, its intent is to portray the universe as obstructed appearance.
 
Conversely, the self, the "I", the witness, is non-obstructed appearance. This is because "I am not", such a knowledge never happens to anyone anywhere anytime. Brahman, Ishvara, supreme self are non-obstructed appearance since they are non-distinct from the self.
 
The other name of obstructed appearance is manifestation (avabhaasa).
 
The rope and snake illustration of superimposition needs to be understood clearly. The following ingredients are needed for superimposition:
 
1. Darkness
2. Rope
3. The impressions of a snake in the seer
4. The similarity of the shape of a snake and rope
 
The meaning is : When the rope, due to darkness, is not accurately perceived, then due to the shape similarity of the snake and rope, the memory of the prior-seen snake happens in the non-cognized rope, and we undergo the delusion of the snake in the place of the rope. This delusion is called superimposition. In the same manner, this should be understood to happen in other places.
 
How does this translate to our situation? The world in brahman, and the I-mine-ness of the body in the self, in the darkness of ignorance, is known, through a superimposition, like the snake on the rope. But, just as the accurate knowledge of the rope causes the removal of the snake delusion when light shines, in the same manner, by the knowledge of the identity of the self and brahman, the superimposition of the nature of the world-delusion is removed. Here follow some doubts and their answers on this topic.

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