Three kinds of Adhyasa or Superimposition
Afflictions like hunger and
thirst will continue as long as there is this body, in spite of the fact that
one has acquired a kind of knowledge of the difference between the Atman and
the body. The associations are of three kinds, and these associations are known
in Sanskrit as adhyasa. The first one is known as bhramaja adhyasa – superimposition caused by
sheer ignorance. The second one is sahaja adhyasa –
superimposition which is natural to existing conditions. The third is karmaja adhyasa – superimposition
that is the outcome of the existence of the body itself.
The first one, known as bhramaja adhyasa – superimposition
brought about by sheer ignorance – is the transference of values between the
intellect and the Atman, pure and simple. The universality of the Atman, which
is eternity in its essential nature, is wrongly transferred to the individual
principle known as the intellect, and then there is a false feeling that the
individual is longstanding – eternity itself.
We do not feel that we are
going to die tomorrow. That feeling never enters our mind because of the
transference of the perpetual or eternal character of the Atman to the
individuality principle that is our intellect. If this transference of values
were not to be there, every moment we would be in fear of death and there would
be no incentive to work; even for a moment we would not lift even a finger.
On the other hand, there is
the transference of the qualities of the individuality principle (intellect)
upon the Atman, pure and simple, on account of which we begin to feel that we
are limited in location. We are in one place only; we are not in different
places. We are ignorant; we are not omniscient. We are very helpless, not
omnipotent, and we are located in one place only. That is finitude.
Finitude in space, finitude in
knowledge, and finitude in power – all these three kinds of finitude are
imposed upon us by the transference of the individuality character of the
intellect onto the Atman. Because of the Atman's character getting reflected or
transferred to the individuality principle, we feel that we are going to live
for endless years. There is a sense of permanency to our existence on account
of this other kind of transference, the transference of the Atman's character
upon the intellect. This kind of mutual transference of values from Atman to
intellect and intellect to Atman is called bhramaja adhyasa
– superimposition of characters caused by sheer ignorance, bereft of proper
understanding.
The second one is called sahaja adhyasa, or the natural
superimposition taking place between the consciousness reflected through the
intellect and the ego principle. When the Atman consciousness gets reflected
through the intellect, it assumes the awareness of individuality. We feel “I
am” in our personal character, and the consciousness of personality, or I
am-ness, is simultaneous with the consciousness of egoism – intense attachment
to the personality itself. The consciousness of personality is identical with
attachment to personality. This is natural superimposition, or sahaja adhyasa.
Karmaja
is the third superimposition, the transference of the characters of finitude
upon the physical body, and the transference of characters such hunger-thirst,
heat-cold, etc., which are felt by the body, upon the intellect.
Now in the case of the jivanmukta, or the person who has realized
the Self, the first adhyasa is
checked off. He will not feel that this personality is transferrable to the
Atman or the Atman is transferrable to the individuality principle. On account
of this severance of the original adhyasa, which is
based on ignorance, he will not take rebirth. But he will continue to be in
this world with this personal body as long as the other two karmas persist. The reflection of
consciousness of the Atman through the intellect will continue in the case of
the jivanmukta purusha also – that is, he will
know that he is existing as a person. And he will also feel the pinches of
hunger and thirst, heat and cold, as long as the prarabdha
karma continues – that is, the
third kind of adhyasa – karmaja, persists.
This is with reference to this
particular verse which says hunger and thirst, etc., will be seen to be present
even in the case of those who are enlightened; but this feeling of hunger and
thirst, etc., is to be attributed to the ego consciousness rather than to the
original Atman itself.
Excerpts from:
Three Kinds of Adhyasa or Superimposition - Commentary on
the Panchadasi by Swami Krishnananda
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