Brahmasutra Adhyaasa Bhaashyam

Brahmasutras
Adhyasa Bhashyam Bhagavatpaada Adi Shankaracharya Translation Uday Acharya AXyas> Superimposition
Objection: The words and the meanings of You and I which are in the nature of object and subject are mutually opposed like darkness and light. When it is evident that they cannot assume the nature of each other, much less can their attributes be mutually transposed.
Hence, the superimposition of the object (the meaning of the word You), and its attributes, on the conscious subject (the meaning of the word I), and conversely, the superimposition of the subject and its attributes on the object, can only be considered false.
Vedantin: Yet, it is natural human practice rooted in wrong knowledge to assume I am this or This is mine by superimposing upon each the characteristic nature and the attributes of the other.
They are unable to distinguish between real and unreal and their respective attributes, although they are absolutely distinct.
Question: What is Adhyaasa (superimposition)? Reply: It is the illusory appearance, similar to memory, of something previously experienced, seen elsewhere.
Some define it (Adhyaasa) as the superimposition of attributes of one thing on another.
Others, again, define Adhyaasa as the delusion born of nonperception of difference (between the superimposed and the locus of superimposition.)
Others, however, say that whenever superimposition occurs, locus appears as possessing a contradictory attribute.
But there is no contradiction as to (the definition regarding superimposition being) the appearance of attributes of one thing on something else.
We experience in the world ( illustrations of Adhyaasa ) a shell appears as if it were silver; one moon appears as two.
Objection: But how is possible that the inner Self which is not an object be mistaken for an object or its attributes? People only mistake object that is present nearby (i.e. perceptible) to be some other object. The inner Self, unassociated with the concept of You is a non-object according to you.
Vedantin: The Self is not an absolute non-object, for it is the object of the I concept. Also the self is universally known for its nature is Aparoksha (immediate, never indirect).
Again there is no rule that one should only mistake an object situated nearby (i.e. perceptible) for another object. Children conclude that the (imperceptible) sky has attributes like surface (dome shaped) and impurities (overcast) etc. Hence there is no contradiction for the non-self to be mistaken for the inner Self.
The wise consider Adhyaasa, thus defined, to be ignorance (Avidyaa). Knowledge (Vidyaa) is the ascertainment of the real nature through discriminative analysis. Thus, the locus of superimposition does not associate with the defects or merits (of the superimposed entity) even to the smallest degree.
It is because of Adhyaasa (also known as Avidyaa) between the Self and non-self, that all empirical activity relating to knowledge and its means become possible. All the scriptures referring to injunctions, prohibitions, and liberation too (presuppose this superimposition)
Doubt: But how can the means of valid knowledge such as perception, (inference) etc., and scriptural texts reveal things that fall within Avidyaa? Vedantin: A person cannot be a knower (pramaataa) without the identification with body and senses, in terms of I and mine, and consequently the means of knowledge cannot be operated. For without the employment of the senses, perception and the other means of valid knowledge cannot operate. The senses too cannot function without a physical basis.
Without a superimposed I notion, the body cannot undertake independent activity. In the absence of all these (conditions), the unconnected Self cannot become a knower. And, without a knower, there is no way by which the means of knowledge can operate. Hence perception and the other means of knowledge, including the scriptural texts fall within the scope of Avidyaa.
This also follows from the non-difference (in the activities of humans as compared) with animals. When animals etc. become aware through the contact of the senses (ears etc.) and objects (sounds etc.), they withdraw from the unpleasant and are drawn towards the pleasant. For instance, the cow runs away seeing a person approaching with a raised stick thinking He wants to hit me, whereas it moves eagerly towards a person whose hand is full of green grass. The wise person too acts similarly ay by withdrawing from strong, fierce-eyed, screaming people wielding swords, and approach people of the opposite type.
Therefore, men and animals are the same in transactions concerning knowledge and its means. Perception and other transactions of an animal are clearly known to be based on non-discrimination (between its body and its self). Going by this similarity, we conclude that the perception and other transactions of even the enlightened person, at that instant, is (based on) similar (grounds of avidyaa).
In case of transactions connected to scriptures, it is true that the person eligible (for such activity) is intelligent and not ignorant of the selfs connection to the other world (after death).
However, this qualification does not include self knowledge born Vedanta the self which is beyond hunger and thirst, bereft from differences like priest, warrior, and free from birth and death, for such knowledge is neither helpful (for rituals), nor is it compatible with the qualifications (for rituals).
Prior to revelation of Self knowledge, the scriptures operate within the scope of ignorance and do not transgress it. For instance, texts like A Braahmana shall sacrifice operate by assuming superimposition of specific conditions like profession, life-stage, age on the self.
We have earlier stated that Adhyaasa is the cognition of something on something different from it. A person superimposes external attributes on himself; for instance, he thinks himself as able or disabled if his wife, or son is able or disabled. Similarly he superimposes physical attributes on himself saying, I am fat, lean, fair, standing, walking or jumping; He superimposes the sensory attributes on himself saying I am dumb, one eyed, impotent, deaf or blind.He superimposes on himself mental attributes like desire, resolve, doubt, understanding, etc.
In this way superimposing (external attributes) on the inner Self which is the object of the I concept and witness of all activities (superimposed on it), one conversely superimposes the inner self witness of all, on the mind, (body) etc.
Thus, the beginningless and endless natural superimposition, in the nature of mistaken cognition, and source of agency, enjoyership, etc. is directly experienced by one and all. The study of the Vedanta texts is begun now, for the purpose of eliminating this cause of sorrow, and for gaining knowledge of oneness of Self. That all the Vedanta texts have this purport, we shall demonstrate in this analytical study (Mimaamsaa) with respect to the Self (Shaariraka). ------------

Brahmasutra Adhyaasa Bhaashyam

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Brahmasutras

Some define it (Adhyaasa) as the superimposition of attributes of one thing on another.

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