SUPERIMPOSITION AND SUBLATION
This Brahman can be understood through the doctrines of superimposition (अध्यारोप) and the sublation (अपवाद) of the superimposed perception. It is only when the object superimposed is sublated (denied through discrimination) that the basis (अधिष्ठान) of the superimposed perception can be realized. The upanishad says: अध्यारोप अपवादाभ्यां ज्ञातव्यासत्तव निर्णयः, by an understanding of superimposition and sublation the determination of Truth becomes possible. So one who wants to attain liberation should certainly know about the doctrines of superimposition and sublation. Therefore a description of these two is attempted in the beginning itself.
In a dim light one gets false’ perceptions of nacre as silver, a piece of rope as a snake, and a wooden post as a man. The same is the case with the perception of this changeful world (प्रपञ्च) in the Atman. For it, (the changeful world), does not actually exist in the Atman. This is superimposition. It is because of the lack of knowledge of the basis of perception which is Atman, that this superimposition of the changeful world on Atman takes place. This absence of knowledge of Atman is what is known by such terms as ignorance (अविद्या), darkness ( तमस्), infatuation (मोह), root-nature which is the source of evolution (मूल प्रकृर्ति ), original state (प्रधान), balanced state of the Gunas (गुणसम्य), the unclear’ (अव्यक्त), illusion (माया) etc. No one can know the cause of this ignorance because it is beginningless.
The concept of the Mula-prakrti (मूल प्रकृर्ति) is to be understood as the intertwined state of the three Gunas of Sattva, Rajas and Tamas, just like a rope made by the intertwining of three threads of white red and dark colour. The cessation of this intertwined state of Mula-prakrti is known as महा – सुषुप्ति, the deep sleep of the Totality. Before the creative cycle starts, an unlimited number of Jivas remain imperceptibly embedded in a state of latency, as countless particles of gold dust can remain in a mass of wax. This can be experienced by all in their own state of deep sleep.
Owing to the maturing of the Karma-potencies of the Jivas at ‘the beginning of the cycle of creation, the Mulaprakrti gets divided into three viz, Maya, Avidya and Tamas. In Maya, the element of pure Sattva (Suddhasattva) predominates. When pure-Consciousness (Brahma-Chaitanya) which is prior to the cycle of creation, reflects in Maya constituted of pure Sattva, that reflection is called Easwara. This reflection is also known as Avyakrta (अव्याकृत = the Unevolved) and Antaryami (अन्तर्यामि = In-dweller, Pervader). This Easwara is the creator of the universe. He has in Him the full reflection of pure Consciousness. But when He comes to be qualified by Tamas, He becomes also the Upadanakarana, (उपादानकारण = the material cause) of the universe. But because of His own plenitude, He is the Nimitta-karana (निमित्तकारण = causal agent) of creation. It is through adjuncts that He becomes also the material cause, though He is in Himself pure Consciousness. Just as a spider produces from itself the threads with which it makes its web, Easwara, associated with Tamoguna, creates the universe from Himself.
Janamejayan's धर्म जिज्ञासा 