(May 7,2013) Superimposition of the Consciousness

Superimposition of the Consciousness

Divine Life Society Publication: Tattva Viveka – Discrimination of Reality  

Commentary on the Panchadasi by Swami Krishnananda

Annam prano mano buddhir ananda are the five sheaths or koshas. That is to say, the physical, vital, mental, intellectual, and causal are the sheaths. We cross several corridors in a temple to go into the innermost, where the deity of the temple is. Likewise, the deity of the Atman is located inside within the darkness of the ignorance of the causal body. The science of it is that from the feet we gradually move inward, and then through the koshas, one after the other, just as we enter the corridors of a temple. These koshas are covering the Atman, and on account of identification of the consciousness with these koshas –the Self-consciousness of the Atman is obliterated.

The identification takes place by a process called tadatmya adhyasa, mutual superimposition or the visualization of the character of one in the existence of the other.  The character of the iron rod is superimposed on the fire which heats the rod; and the character of the fire which heats the rod is identified with the rod, so that the fire looks long when the rod is long. And the rod looks hot while actually the fire is hot. The heat of the fire is identified with the rod and we say the iron rod is very hot. It is not the iron rod that is hot; it is the fire that is hot. And conversely, we see a long beam of fire. The long beam is not actually a fire. It is the rod. This is called mutual superimposition of factors. The character of the consciousness is superimposed on the sheaths and the character of the sheaths is superimposed on the consciousness. We feel that we are existing because of the consciousness that is true existence. We feel that we are finite because of the consciousness getting identified with the finite sheaths. The hunger and thirst, heat and cold problems in life, etc., are objects of our awareness. The awareness does not actually become the object, as the rod does not become the fire. But in the same way as the rod is identified with the fire, consciousness is identified with the conditions of the sheaths.

When the consciousness of the Atman is identified with the causal body, it looks like it is asleep. When it is identified with the intellect, it looks as if it is arguing, understanding, studying, etc. When it is identified with the mind, it is thinking. When it is identified with the vital body, it is breathing and living. When it is identified with the physical body, it is having all the problems of the outer world. Because the body is going to die, consciousness also feels that it is dying, so we all feel one day that we will die. This happens due to the mutual superimposition of qualities. The samsara, worldly existence of suffering and sorrow, is the effect of the Atman getting identified with these five koshas.

The Atman consciousness is not any of these bodies. None of these five sheaths is to be identified with Pure Consciousness, which is Universal. Consciousness is everywhere and is not located in one place only. It has no divisions or fractions. It is infinite by itself. But each of the five bodies is limited and is the opposite or the contrary of the consciousness, which is all-pervading. We have to lift this Atman out, free this Atman from involvement in the five sheaths, and attain to that infinity of ourselves which is the same as attainment of Brahman. Brahman sakshatkara takes place.

An analysis can be carried on for the purpose of separating the Pure Consciousness from material involvements in the form of this body. Even when the physical body is not there in dream, there is consciousness in dream. That means to say, consciousness exists even independent of the physical body. In the deep sleep state, consciousness exists, but the dream world does not exist. That is to say, as the physical body was not necessary in dream, the subtle body is not necessary in sleep. So we can exist not only without the physical body, but we can also exist without the subtle body. This is seen in our sleep condition. The consciousness in the state of sleep has no consciousness of the subtle body or the physical body.

When we have separated consciousness from the physical and the subtle bodies, we have automatically separated consciousness from the pranamaya kosha, the manomaya kosha, and the vijnanamaya kosha also, because they are included in the subtle body. Only Consciousness is there in the state of  samadhi, and even the causal body does not exist then. So we have now proof that consciousness, which is our real nature, can exist minus the physical body, minus the subtle body and the causal body also.

Consciousness, which is our real nature, is not the physical body, not the vital body, not the mental body, not the intellectual body, not the causal body. Foolishly we identify ourselves with all these, and cry every day, "This is like this, this is like that." We are not really connected with any of these bodies. It is foolishness, a kind of internal adhyasa, a superimposition that has taken place by some internal error. This nature of error has to be analysed while we have now actually come to the conclusion that we are Pure Consciousness independent of all the sheaths.

The moment this is achieved – when we are successful in the elimination of consciousness by dissociating it from all the five koshas – we will realise that our consciousness inside is Universal Existence, Brahman Itself. This will lead us to the realisation of the Absolute Brahman.

Continue to read:

Tattva Viveka – Discrimination of Reality Discourse 4: Commentary on the Panchadasi by Swami Krishnananda

Commentary on the BhagavadGita by Swami Krishnananda

Universal Superimposition Chapter 6: The Philosophy of Panchadasi by Swami Krishnananda

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