Superimposition

追加: 2026-05-26

[00:07:47]Oh, bong Foreish proiatra.

[00:08:23]Shiadishu.

[00:08:44]Om shanty shanty shanty hurryom.

[00:09:01]May my speech be accorded with the mind.

[00:09:05]May my mind be accorded with the speech.

[00:09:09]Oh self-evalgent one Brahman, reveal thyself to me. May you both speech and mind be the carriers of the highest truth to me. May not all that I have heard depart from me.

[00:09:25]May I be able to join day and night through this study with Brahman.

[00:09:34]I shall utter what is verbally true. I shall utter what is mentally true.

[00:09:41]May that Brahman protect me. May that Brahman protect the teacher. May that protect me.

[00:09:49]May that protect the teacher.

[00:09:52]Om. Peace. Peace. Peace be unto you all.

[00:10:04]Good morning.

[00:10:08]This morning I am going to speak before you one interesting subject matter from the point of view of philosophy Indian philosophy and spirituality both and it is very common term you know but you don't have a very clear understanding of it and it is superimposition.

[00:10:46]The Sanskrit word of superimposition is odiasa.

[00:10:52]The whole Indian philosophy especially the badto philosophy based on this fundamental principle.

[00:11:04]Sorry, last Sunday I spoke about the existence.

[00:11:15]What does it mean by existence in Indian philosophy?

[00:11:22]It is very profound concept of existence because what we think as existence it is not always the real existence.

[00:11:43]So I explained last Sunday about that.

[00:11:49]So this Sunday I am going to deliver before you the concept why according to Bedanto why don't we see the real thingto says that what we see it is not real but we know yes it is real everything is real.

[00:12:27]There is a beautiful uh story Sri Ramak Krishna referred in the gospel of Sri Ramaku Krishna.

[00:12:36]A poor I mentioned that uh story last Sunday probably a poor farmer was there.

[00:12:45]He was very poor. So obviously his wife always you know uh bugs with uh him and says that yes you please bring money this that etc etc but this poor fellow um he has nothing to do.

[00:13:11]Well, so one night he was sleeping and he started dreaming and in the dream in the dream he saw that he is eating his lunch, a sumptuous lunch with lots of items, you vegetarian, non-vegetarian, etc., etc. Plenty of uh items he is eating sumptuously in a golden plate, in a golden bowl and with his grandson and granddaughter.

[00:14:04]Very happily they are eating.

[00:14:07]And it looks like he doesn't have any problem any financial problem. He's very happy. So he enjoyed whole night he enjoyed the dream.

[00:14:21]And in the morning when he got up then again that thought came to his mind. Oh my god I am extremely poor.

[00:14:32]So his dream was so intense that he asked his wife, can you please tell me what is true this poverty or I ate whole night sumptuously in the golden plate and I enjoyed that one true? Which one is truth?

[00:14:58]So this is our question also.

[00:15:02]What is the proof that what you are seeing in the waking state that is true?

[00:15:12]How can you say that is true?

[00:15:17]We are uh Sunday evening we are studying uh Vuramuni in San Jose and just this portion we are studying that the psychological function what we have in our mind is exactly same in dream state and in waking state.

[00:15:48]So how can you say so everything mind is preparing what we are seeing in the waking state and in the dreaming state the external things doesn't have any value because our mind is creating the external things.

[00:16:16]What is the proof? Dream. In dream our eyes is closed. Our eyes is not functioning.

[00:16:25]Nothing is functioning.

[00:16:28]But still we can see the external worldly things very intensely.

[00:16:36]We are enjoying.

[00:16:41]So who is doing that?

[00:16:45]the same function in the waking state also.

[00:16:57]So it is said that our mind is creating these objects and our mind is enjoying.

[00:17:04]So enjoyer and the observer creator both are our mind.

[00:17:18]And beyond this our mind has another power to get rid of all these things.

[00:17:28]So everything is doing our mind that is the culprit.

[00:17:34]However, what is the superimposition? So what we are seeing actually according to Vanto it is superimposed thing not the real thing something is topping over something so in the you know in the cake and in other things we put the topping I don't know I don't know cooking. So I think that is called topping. No.

[00:18:13]So that is the same thing is happening.

[00:18:23]What is the example? What is the proof?

[00:18:26]Bedanto always give logic.

[00:18:29]What is the proof?

[00:18:32]Bananto says yes. The example of rope and snake.

[00:18:40]There is a rope.

[00:18:42]Another example I can give the silver and oyster.

[00:18:48]If you put a oyster shell under the sun, it reflects and you think it is it is a silver.

[00:19:00]So same thing another example the mirage the rainbow rainbow is superimposing on the water bubble and air and sun it is real at the same time it is unreal.

[00:19:30]Mirage it is real at the same time it is unreal lots of things are there. So which we are seeing over something the top one is the false the real one is the bottom one the subtractum the real one is called subtratum in Sanskrit it is called odishtana And this whole process is called udyasa.

[00:20:16]Odi then abhasa.

[00:20:20]Soasa.

[00:20:22]Odi means odishtana the subtractum and abhasa mean is the knowledge the knowledge what we are getting. So vidanto says that what we are seeing everything is nothing but superimposition.

[00:20:40]The real thing is one oneness of existence and that is Brahman and on the top of the Brahman all diversity.

[00:20:52]So unity in diversity only one thing it becomes diversified that is the fundamental thing and according to Bedanto the whole philosophy based on this particular false reality.

[00:21:19]What we are seeing this is false. It is not only in the external world mainly it is implied in individual.

[00:21:37]How it is implied in individual this body consciousness.

[00:21:44]I am that. I am this.

[00:21:49]I am XYZ.

[00:21:51]And I am a doctor. I am an engineer. I am a male. I am a female.

[00:21:59]I have something.

[00:22:01]I have a house. I have a car.

[00:22:06]So all these me and mine.

[00:22:12]And this body consciousness everything according to vanto is nothing but superimposed.

[00:22:25]So the underlying reality is atman and superimposed thing is our ego.

[00:22:41]So this particular bondage or aidya they said it is because of aidya ignorance.

[00:22:50]For ignorance we have this notion that I am Mr. something something and I am engineer I am a doctor.

[00:23:04]I have house. I have a car. I have something.

[00:23:11]I am educated. I am illiterate. So like that all these me and mine and all these things. And from here they conclude that who is enjoyer then? Who is enjoying and suffering?

[00:23:28]Yes, that is also false.

[00:23:32]So the enjoyment and suffering all are you are thinking and it is quite natural. It is quite easy to understand because in dream you are enjoying but waking state you are suffering. So when the state is changed and deep sleep nothing nothing in deep sleep you do not have anything.

[00:24:05]So when this state of consciousness is changing your suffering your enjoyment your happiness is also changing.

[00:24:17]So our happiness and suffering doesn't depend upon the external worldly things. Again it depends upon our state of consciousness.

[00:24:38]Because when a beautiful precious things is by your side and you are sleeping deep sleep, how can you understand where is your desire, greed etc. nothing.

[00:25:01]So it proves that it depends upon our again our mind and mind has this superimposition.

[00:25:16]So unless we remove the superimposition of our mind nothing is going to happen. So everything what why this philosophy why this spirituality everything is because of one reason and that is happiness permanent happiness and peace.

[00:25:41]We do not have permanent happiness and peace.

[00:25:46]We try to seeks lot of things to make ourself happy.

[00:25:56]But at the end of the day when we calculate how much happy we are we find that okay nothing. We expected lot of things but nothing we could achieve.

[00:26:14]So many reasons so many factors.

[00:26:22]So all these things are nothing but same object for eternal happiness.

[00:26:29]And it is said eternal happiness in one place Swami G delivered a talk and he said only one thing is necessary if we can understand that we are not this body. If body consciousness will go, everything will go.

[00:26:52]So because everything is connected with our body and nothing else.

[00:27:01]If we can somehow or other remove this body, how can we remove this body consciousness?

[00:27:08]If we can remove this superimposition, if you we can understand this is not a snake, this is a rope.

[00:27:20]And how can we understand this is not a snake, this is a rope.

[00:27:25]If we turn on a light in other ways, if we have the knowledge, light means a kind of symbolic. Light means Yes.

[00:27:38]The knowledge, knowledge is a kind of light.

[00:27:44]So if we have the knowledge then we can easily understand this is not a snake.

[00:27:49]This is a rope. Very simple.

[00:27:52]So knowledge is required.

[00:27:55]And knowledge is required for what?

[00:27:58]To understand what is superimposition.

[00:28:02]And then only what we can do we can logically understand that the superimposition of me and mind the body is false.

[00:28:18]The real thing is underlying consciousness.

[00:28:23]At least if we try to think it and it will go you know culminate afterwards.

[00:28:34]It is not going to happen tomorrow but the process we can start that is the important thing.

[00:28:46]So philosophically it is important for vanto philosophy and again spiritually it is important because at least if we cannot get the eternal happiness at least we can eliminate our suffering worldly suffering.

[00:29:14]Now there are four important things. If you can understand these four things then you can understand the superimposition only four things and it is very simple.

[00:29:30]I am taking the example of oyster and silver.

[00:29:39]I I can't take the example of rope and snake but I can take the example of oyster and silver because if light sunlight is sunlight falls on the shell of a oyster then it shines like a silver. So oyster and silver this example I shall take. So four things what is happening? It is very simple. What is happening there?

[00:30:12]First condition is this.

[00:30:17]We have to understand if we do not understand we cannot remove our superimposition.

[00:30:23]The first thing is we must you must have the knowledge of the difference.

[00:30:33]Difference of what?

[00:30:35]Difference between silver and oyster.

[00:30:42]If we don't have this knowledge of difference between silver and oyster, then if light is brought, then we could not understand.

[00:30:53]If we don't have the knowledge that this is snake, this is rope.

[00:30:58]Then if light is brought then we cannot understand what is rope, what is snake.

[00:31:04]So we first condition is this we must have the knowledge of difference between these two things silver and oyster.

[00:31:17]And in Sanskrit term it is called ba. Ba means discrimination.

[00:31:24]Ba in Sanskrit terms it is called. So this first second first the knowledge of difference.

[00:31:38]Second, the knowledge of similarities because we cannot say that superimposition happens between a tree and a rope or a pond and a rope. It is not possible because these are not similar.

[00:32:07]There must be a similarity.

[00:32:12]The silver and oyster, the shining, the brightness, that is the similarities.

[00:32:22]The snake and rope, there are some similarities.

[00:32:27]If there is no similarity, then there will be no superimposition.

[00:32:33]There must be some kind of similarities.

[00:32:39]There is a second. It is called sadishogana. Shadisha means same looking same shadana.

[00:32:47]Then the third point is that we must have some kind of knowledge, previous knowledge.

[00:32:56]previous knowledge about the silver.

[00:33:02]If we do not have the knowledge of silver, then how can we understand it is a silver?

[00:33:13]We must have the knowledge of silver. We must have the knowledge of snake.

[00:33:18]Otherwise, how can we understand that is a snake?

[00:33:24]So we must have this kind of knowledge.

[00:33:27]The samosasaric knowledge.

[00:33:30]It is called samoscaric knowledge.

[00:33:33]Previous knowledge.

[00:33:37]And the fourth thing is the knowledge of the subtratum.

[00:33:45]The knowledge of the oyster. If we don't have the knowledge of the oyster then how could I understand that this is a oyster.

[00:33:54]So these four points we have to remember the knowledge of difference the knowledge of similarity the knowledge of superimposed thing and the knowledge of subtraum.

[00:34:12]These four things we have to remember that's all all arguments are on the is these four points.

[00:34:30]Let us see the example.

[00:34:33]If we see the oyster as silver number one, then we don't have the knowledge of difference.

[00:34:43]When we do not have the knowledge of difference that this is oyster, this is uh silver. If we do not have then superimposition takes place. If we do not have the knowledge of difference that this is rope this is snake then superimposition when we have the knowledge we find these are two things is very simple so knowledge of difference then knowledge of similarities we would have the knowledge of similarities between the two I gave the example that superimposition doesn't happen between a pawn between a pond and a rope.

[00:35:33]There must be similarity should be there. The third point, one should know the existence of silver.

[00:35:44]Unless we have the knowledge of silver, how can I know this looks like a silver?

[00:35:50]If we don't have the knowledge of a snake then how can we know that it looks like a snake.

[00:35:58]So we must have the knowledge previous knowledge about this.

[00:36:05]And then the last one must have the knowledge about the oyster or about the rope. Otherwise how can we understand that is a rope.

[00:36:23]Same thing the knowledge of subtractum the knowledge of superimposed thing.

[00:36:31]Now this is the external example. Now if we come back to the individual because our main target is to remove the superimposition from our own mind. That is the target always shankarachara and all other adi they targeted individual not the outside world.

[00:37:02]So it is post shankara development.

[00:37:05]Even Swami Viveanandha he did not talk about maya about the ignorance about the illusion about the external superimposition.

[00:37:18]He talked about he delivered a talk in London about Maya but that's all he did not talk much about Maya. He said try to avoid maya because if you try to analyze maya you will be trapped because you can cannot find the answer because it is on it cannot be explained.

[00:37:52]So if we come back to the individual we find a different picture here little bit comp complicated.

[00:38:00]So individual doership and the enjoyership on the atman I have already mentioned this is the superimposition this is the two themes two things and let us see whether these four points is satisfied in this respect or not. So these four points we have to satisfy.

[00:38:22]So superimposed the doership ego or something what whatever you said the body on the atman that is the things and it is not happen because you know we do not have the knowledge of above four points here.

[00:38:45]How? Let us see the first is the knowledge of the difference.

[00:38:54]So body and atman.

[00:38:57]So brahmosutra. So actually why it is very important this superimposition it is because shankarachara the whole brahmosutra we know the it is a fundamental scripture of bedanto the brahmosutudra you know. So brahmosutra what shankarachara did in brahmasutra shankarachara wrote a huge commentary brahmasutra was there goda his guru from before shankarachara brahmasutra existed but what shankarachara did he wrote a huge commentary on this superimposition And that's all.

[00:39:48]And most of the people very rarely some except some very scholarly pandits except that all study only four verses.

[00:40:02]It is called chhatusutri.

[00:40:05]This odyasa and chhattusutri four verses that's all.

[00:40:12]That is the standard reading of scriptures. The study of Brahmosutra and the Odyasa is the main important thing in Brahmosutra and Shankarachara wrote it and in Udhyasa regarding this first point we must know the difference between the two.

[00:40:41]He gave very important line from our mean very noviceses. When we are novice at that time we are habituated of learning this particular expression.

[00:41:00]This is the expression.

[00:41:05]Those who knows Sanskrit they can easily understand it. Yusmad means you. Osmod means me.

[00:41:16]Proa means knowledge. Aosara it is not there. In super imposition the difference between you and me is not there. That means they don't know the difference. Unless you know the difference, how can you remove the superimposition? So first important point is you must know the difference between the two. If you don't know the difference, then you you see the snake on the rope. So you must know the difference between snake and no rope. So that that expression shankarachara gave you and me difference. What kind of difference? Just we see the difference between you and me.

[00:42:09]Means here the first condition of superimposition what is called bbeca bbeca the separation is absent.

[00:42:22]But shankara by expression told us that subject atman and object what is superimposed that is ego or me or mind is completely different.

[00:42:36]Although we cannot understand this difference but it is exactly different thing. How it is different?

[00:42:46]So then he said they came to the next.

[00:42:50]So this is a sadisha. The next what what kind of difference is there?

[00:42:58]He saidashab how it is the difference just like a day and night.

[00:43:19]It is different but we cannot understand that it is completely different like day and night. Day and night cannot be at the same time.

[00:43:33]It is impossible.

[00:43:35]Similarly, the atman and the body and the other things are completely different.

[00:43:46]But we are thinking yes body is I.

[00:43:57]So that is what he expressed.

[00:44:08]So it is just different like a day and night but we do not understand that.

[00:44:15]So in the case of third point also what is the third point? We have to understand the superimposed thing, the snake, the silver. We must have the knowledge of that third point. In this case means in individual case first two points we cannot understand.

[00:44:39]Second third point also we cannot understand. That is why it is difficult to understand in individual case that we are not atman, we are body. The third case also it is difficult because regarding the doership we have the halfoff kind of uh experience.

[00:45:03]We have the samoscaras definitely for the body and etc. We know that that this is body but the knowledge that we have about the oyster is a kind of halfoff condition. We are not sure regarding atman. We have no any idea.

[00:45:25]That is the four point I shall come.

[00:45:29]So it is a silver or the oyster as illusurary existence. It is a kind of illusionary existence.

[00:45:38]Our existence we know the body superimposition.

[00:45:41]We do not have the full idea.

[00:45:45]It is illusurary existence.

[00:45:47]In last Sunday I spoke about existence and I mentioned what is illusurary existence. It is called pratihashika.

[00:45:58]It is a kind of illusurary existence.

[00:46:05]So this third point is a kind of illusurary existence. When there is strong opinion of the existence of silver formed then we see the empirical silver.

[00:46:19]So how we can this real thing empirical thing in in in last talk I said there are three types of existence according to pedantto.

[00:46:36]One is absolute existence that is the existence of Brahman.

[00:46:42]One is empirical existence what we see in this world and another is illusurary existence that is what we see in the dream.

[00:47:00]So one is babohharika empirical.

[00:47:03]How this empirical existence we see if the illusurary existence is very strong then we see the real thing.

[00:47:17]If the snake is very strong then we make it sure that no no it is not rope it is snake.

[00:47:32]So similarly what we are seeing in the outside it is nothing but the strong knowledge of illusionary knowledge. That is when illusory knowledge is very strong intense then it will become empirical knowledge.

[00:47:56]That is what is happening. So illusorary type of superimposition and this empirical type of superimposition. Two types of superimposition takes place. But it is difficult how these two types of superimposition can take place. It is also not possible.

[00:48:16]So according to Vantu we see that these four types of things are not possible.

[00:48:26]So in case of superimposition the egoism on atma because of ignorance it happens.

[00:48:40]That is what is happening.

[00:48:47]And again the atman is nirhuna you know. So how can one super how can we know that why we cannot explain what is brahman because brahman don't have any attributes it is niruna.

[00:49:12]How can we uh introduce a person?

[00:49:16]How do you introduce a person? You see, if you try to introduce somebody, how do you do that?

[00:49:24]That person is tall.

[00:49:26]That person is fair complexion.

[00:49:30]That person is wearing blue shirt.

[00:49:35]So all these are attributes. You know if do not have any attribute how can you introduce you do not have name do not have any kind of attributes name is also one kind name and form is the attribute you know so if there is no kind of attribute how can we introduce that is why we cannot introduce Brahman only they say sitanand that is also not the clear you So that is important point. So what we find what I gave the example the example I gave regarding oyster and this for superimposition of atman. It is not logically possible. They came to this conclusion.

[00:50:31]But how it is happening that is the point.

[00:50:35]They said yes it is possible.

[00:50:39]Why?

[00:50:41]Now they give the argument. They said yes logically they are saying but sometimes some ex exceptional things are also happening.

[00:50:54]What are those things?

[00:50:57]They said the first condition how they approve the first condition.

[00:51:05]The first condition is the knowledge of separation.

[00:51:12]The difference between here in this case the difference between the body and the atman.

[00:51:22]So they said yes there is difference because I said that it is my hand. So my hand it it itself proves that hand is not me.

[00:51:35]I am different. My hand is different.

[00:51:40]Now the counter argument they gave they said it is a huge logic you know it is those who can understand it is very interesting. They said see there are something who is called Rahu.

[00:52:00]Those who are Indian perhaps they have some idea about Rahu. Rahu is a demon.

[00:52:08]So once he swallowed either sun or moon I don't know which one.

[00:52:17]He swallowed either sun or moon whatever I think sun. He swallowed sun and sun came out from his belly.

[00:52:31]So that is what the story and why it came out from the belly because he doesn't have the head.

[00:52:42]>> Huh?

[00:52:43]>> Cut the throat.

[00:52:45]>> Okay. came out and the top becomes Rahu and bottom becomes becomes >> oh so yes this is the puranic story so Vishnu cut his head and he came out from there so he did not have the head he has only the body is head and mouth and everything so the example they are giving here that if we Say that Rahu that means Rahu's body is only Rahu. If Rahu says my head then my head means Rahu and Rahu's head is same because he doesn't have head.

[00:53:35]Rahu used to eat with his body.

[00:53:42]So they gave this is this kind of exception although we are saying my hand but it is a kind of Rahu's body.

[00:53:56]So this is me itself.

[00:54:01]So in this way they argued for the first. So difference is there at the same time difference is not there.

[00:54:10]The second point is the knowledge of similarities.

[00:54:15]How can we know? We do not have any idea about atman.

[00:54:23]So what knowledge we will have about the atman. The second is the knowledge of uh the uh similarities and we do not have this shape of atman. So how can we do that?

[00:54:39]So they said another condition of superimposition is similarities.

[00:54:46]When there is similarities, superimposition possible. We know that.

[00:54:51]But some scholars say that superimposition is not possible when there is no similarities.

[00:55:03]That is also possible.

[00:55:05]What is the example they gave?

[00:55:09]They said that the smell of ketuki flower, there is a flower called ketuki.

[00:55:17]The smell of ketuki flower is not similar to the smell of sorpandha. Sorpandha is another flower.

[00:55:31]So keti flower smell is not similar to the smell of shogandha. But most of the people they think that the smell of ketuki flower is just a sharp gandha. They mistake by this is a sharp flower instead of ketuki flower.

[00:55:55]So there is no similarities but the superimposition is possible and it is happening there that is why it is possible.

[00:56:07]Now the third point the third point is the knowledge of the silver. The knowledge of the snake the superimposed thing. What is superimposed?

[00:56:25]The third point they defer third point also the third point says for the superimposition we must have the knowledge means deeper knowledge samoscaric knowledge about the superimposed thing means silver or snake.

[00:56:45]The scholars they say it is not always necessary for us to have the deeper knowledge of the superimposed things. In many cases superimposition also happens when there is no deeper knowledge about the superimposed things means the silver.

[00:57:09]In many cases the error generates another error.

[00:57:16]So deeper impression comes when there is intense illusurary existence. And when there is a illusionary existence is very intense then we see the uh imminent uh existence.

[00:57:44]So that is what it is said in this case actually one error generates another error and that error generates another error. That is what is happening because our ignorance there is only one atman but this atman and the ignorance is coming down from the eternity m of ghana is coming down the when we get the iness when we were born.

[00:58:30]Why a baby cries it is nothing but the expression of I am hungry.

[00:58:43]If the baby doesn't have this iness why he is crying.

[00:58:52]So he has some kind of iness identity.

[00:58:59]And that identity grows slowly slowly slowly slowly slowly slowly and then selfrespect a story is there the German philosophers I think get German philosophers when his son said I then he threw a very big party.

[00:59:35]He said my son developed his ego and he was very happy the identity.

[00:59:46]So his son developed identity.

[00:59:50]So this grows. So that is why it is said that the ego it is always coming down from the eternity when we are born before that even before that this amankara it is a creation it is before the satama rajas when satamar rajas come into existence before that this ioness comes anara because these are the main ingredient of developing an individual.

[01:00:37]So that is what it is said it generates error after error. Now the fourth condition is knowledge about the subtratum.

[01:00:50]Knowledge about the atman.

[01:00:56]The condition of this point is partial knowledge about the subtratum. What we are having actually it is partial knowledge about the subtratum. We have the awareness that I am. We all have this awareness that we are sitting on the chair.

[01:01:22]But that is partial awareness. Partial knowledge about our atman. So we have partial knowledge about our atman and we have partial ignorance. That is what we are having.

[01:01:39]So from this the definition of superimposition they framed the definition of superimposition.

[01:01:50]And again who framed this definition?

[01:01:55]None but Shankarachara.

[01:01:57]So Shankarachara says rupo it is in Sanskrit. It is very simple Sanskrit.

[01:02:12]That's all.

[01:02:18]Sriupo means it is a kind of memory.

[01:02:21]Smiti means memory.

[01:02:24]So memory means it is generated by the memory. So sriti rupo porro I shall explain this. What is porro? somewhere else. Purbodishto means we have seen earlier and abuhash bhasho means knowledge.

[01:02:48]Aubhasha means negative way.

[01:02:52]It is a false knowledge that is called abhashu.

[01:02:59]So if we explain all the terms then you can understand what does it mean by superimposition.

[01:03:08]So bespati explained abhashu means abushado or abomo the tiredness or down etc. By the way here two things are very important to know those because we are now discussing the vanto philosophy.

[01:03:30]So Shankarachara wrote vanto philosophy but after that two persons they wrote the gloss the gloss means tikka on shankarachara's note shankarachara commentary is there on shankarachara's commentary two persons they wrote gloss one of them is bhachpati mitra and the theory of this gloss of bachmati misra is called bhamotei.

[01:04:04]I told the story last Sunday uh in uh San Jose why it is called bhamotei. So Bhamotei was his wife. Bachospatuti's wife and Bachaspati was writing this Bachaspati tika gloss but he never looked at his wife in his life.

[01:04:31]So every day when it is evening dark then his wife used to come and put a lamp so that he can write. So one day he saw a lady is putting a lamp in front of him and he's writing. Then he asked who are you?

[01:04:57]Then that lady said, "Oh, I am your wife."

[01:05:02]Then Bachpati became very sad and very sorry. Said, "I am extremely sorry." And he put the name of his gloss bamote.

[01:05:17]So from then on he was he used to be absurd in himself so much, >> right?

[01:05:27]Right. Right. That is >> and in that occasion she burst into tears.

[01:05:34]>> Right. Right. Right.

[01:05:34]>> And he said I'll make you immeable.

[01:05:38]>> Right. Right. Right. That is why he uh put the name that bhamotika. This is one.

[01:05:47]This is called bhamoteika.

[01:05:50]Another is bibono school. The two schools are there and it's called as bibono school. And that is that was written by procashhat mjoti. These two glosses are there on shankarachara.

[01:06:05]So here it is said you see the bachi in bhamotei this that means in bhamotei he said this abashu means it is a kind of uh and it is ghanodasa and bishayasa both.

[01:06:23]Now this situp rupo and purbadishto are used in terms of creating superimposition.

[01:06:31]The important point of superimposition is parroash.

[01:06:37]So porra means the wordupo means what we have seen. Then porra.

[01:06:42]Porutra means not proper subtractum which is not proper subtractum that is called parro.

[01:06:55]And then situpo to which we can remember to establish similarity. Purbodisha means similarity and based on samoscara what we know because of previous perceiving is called purbudishrishta abhasha.

[01:07:17]So this is the thing of means the samosar the third point what I mentioned then the word parra means not proper subtratum means which is the subtractum the knowledge of subtratum the fourth thing and then that purodrishta this this this uh false knowledge or the kind of uh tempered knowledge. What we uh understand then if we explain this particular view we find it is said that in the same frame of reference related with us we are present at the same time we are not present that is what is happening because our knowledge is partial We think we are Atman but at the same time we said we are not atman we are the body. So these two types of knowledge we are generating actually and this is because of the super imposition. In case of the silver and oyster the silver is present in the nectar in the oyster at the same time silver is not present in the oyster. So all these two types of uh thing is generating. So means generated from the memory like prior experience.

[01:09:07]So this superimposition is temporal and at the same time etal eternal.

[01:09:14]So as long as we do not understand see in individual case it is temporal. If we know it immediately it will go. The moment you can understand that this is not a rope but a snake your superimposition goes but as long as you cannot understand it will continue. So it is eternal at the same time it is temporal.

[01:09:48]So these dualities always persist as long as we do not have the samadhi.

[01:09:59]Take the example I give you another example when you have learned bicycle uh or you have learned swimming. Try to understand. Try to remember that if I ask you when you have learned it, you cannot reply that. Why? Because while practicing suddenly you find you are uh you can uh you know do the bicycling or you can float suddenly you find you can float. So there is no exact learning these things when you are learning going on practicing but suddenly you found that okay I am floating I have learned swimming the same thing in the bicycle also suddenly you found okay I have the balance and I I I am paddling the bicycle so exactly In the same way when exactly this superimposition knowledge is going it is very difficult to understand at any moment or any point it can go and when knowledge will go you can understand that that's all.

[01:11:42]So all these studies and exercises are bringing the light to understand this is not snake but rope but when can we understand that that is the point when we can understand we don't know maybe we have to practice okay 2 years 3 years 4 years then suddenly We find we are floating in the swimming.

[01:12:18]Exactly when it will happen. Nobody knows. And it varies from person to person.

[01:12:30]But this whole thing is because all these dualities it is partial partial because of our ignorance.

[01:12:42]And what kind of ignorance? That is also difficult. What kind of ignorance? There is no definition of this ignorance because we don't know what is this ignorance.

[01:12:55]It is real.

[01:12:57]At the same time, it is unreal.

[01:13:00]How can you say that there is no rainbow?

[01:13:06]We cannot say because we can see that it is there.

[01:13:11]But at the same time, it is not there because you cannot use it.

[01:13:23]If something is there, you can use it.

[01:13:25]You can get the effect of it. There is no effect.

[01:13:30]The snake you find on the rope cannot bite you.

[01:13:41]So that is why it is called maya is onu.

[01:13:47]You cannot express it. The problem is you cannot express it. It is there at the same time it is not there.

[01:13:58]But this superimposition is there. And when we can get rid of this superimposition, well, we don't know when we can learn swimming, when we can learn biking, that's all.

[01:14:22]But on the other way, yes, the grace, grace is another option.

[01:14:32]Okay, thank you.

[01:14:53]for dur shant.

[01:15:33]May all be happy. May all enjoy good health. May all see happy events.

[01:15:40]May all be freed from miseries.

[01:15:44]May all be freed from dangers.

[01:15:47]May all realize what is good.

[01:15:51]May all be actuated by noble thoughts.

[01:15:54]May all rejoice everywhere.

[01:15:57]May the wicked become virtuous. May the virtuous attain tranquility.

[01:16:02]May the tranquil be free from bondages.

[01:16:05]May the freed make others free.

[01:16:09]May the supreme spirit, the preciding deity of all sacred activities, be satisfied. For he being pleased, the whole universe feels satisfied.

[01:16:21]Oh peace, peace, peace be unto you all.

[01:16:50]That is church.

[01:17:19]next week.