Upādhi (Superimposition)
Channel: Consciousness Research Centre
Date: 2019-12-31

This series is classified *Introductory | General *
The entire universe is classified under two categories: subject and object, the Seer and the seen. Seer is Brahman and seen is the manifested universe or Brahman’s manifestation. Seer is Self-illuminating, and because of Its quality of prakāśa (the principle of Self-revelation by which everything else is known), we are able to see the world. Brahman is a very broad term that encompasses everything. To understand Brahman better, It is classified into four categories depending upon its upādhi (that which is put in the place of another thing) or adjunct (something added to another thing but not an essential part of it): Brahman, Īśvara, kūṭastha and jīva.

Brahman has Māyā as Its upādhi. But Īśvara is limited by Māyā. What is the difference between Brahman and Īśvara, as both are associated with māyā? Māyā is upādhi to Brahman. In other words, māyā is superimposed on Brahman and cannot exist independent of Brahman. This is called upādhi. But Īśvara is limited by Māyā, and this limitation is known as viśeṣaṇa (distinguishing, discriminative, specifying, and qualifying; that which particularizes or defines). Therefore Māyā is the same, but functions as upādhi to Brahman and as viśeṣaṇa to Īśvara. 

Māyā as upādhi to Brahman is also known as Prakṛti. Brahman only remains as a witness or seer and every action unfolds only in Prakṛti. Prakṛti in its unmanifest form is called avyakta (unmanifest). This is the state of Prakṛti where all the three guṇas are found in equilibrium. Any change in this equilibrium of guṇas in Prakṛti leads to desire, wisdom and action. This imbalance in combination with ego and intellect gives rise to further creation. Therefore, Prakṛti is the root of all creations. Chāndogya Upaniṣad VI.ii.3 says “The Existence (Brahman) decided, ‘I shall be many’,“ which refers to Prakṛti. Muṇḍaka Upaniṣad (I.i.8) also confirms the above statements. It says, “Brahman grows by penance.” Whatever the sayings of the scriptures, the root of creation is prakṛti, who depends on Brahman for existence, and upon whom Brahman depends to create and sustain the universe.

If we take both Brahman and Īśvara, both of them are only seers and do not act by themselves. Both have Māyā; in Brahman as upādhi and in Īśvara as viśeṣaṇa. Upādhi can be separated from Brahman, as it is external in nature and only a superimposition. But viśeṣaṇa cannot be separated from Īśvara, as it forms integral part of Īśvara. Like Brahman and Īśvara who are differentiated with reference to Māyā, Kūṭastha (multitude or Supersoul) and jīva are differentiated with reference to avidyā. Avidyā (innate spiritual ignorance) acts as an adjunct (upādhi) to Kūṭastha, whereas in the case of jīva, it acts as viśeṣaṇa in the case of jīva.

What is the difference between Brahman and Īśvara? Brahman is saccidānanda, as described in Upaniṣads; Tattvabodha says, “Thus, one should know himself as the nature of existence-consciousness-bliss.” Īśvara on the other hand is Omnipresent, Omnipotent and Omniscient. Brahman is the cause of the universe and beyond perception. Brahman is nirguṇa-brahman and Īśvara is saguṇa-brahman or Brahman with attributes. It rules the universe. In understandable terms, Brahman can be called Paramaśiva and Īśvara can be called as Śiva. Māyā is superimposed on Paramaśiva and in the case of Īśvara, Māyā is an integral part, the stage of Śiva-Śakti union.

What is the difference between Kūṭastha and jīva? Kūṭastha is the Supersoul, which is immovable amongst the countless body/mind combinations in existence. On the other hand, jīva is an individual and many in number. Both Kūṭastha and jīva have adjuncts or upādhi. We call this jīva as the Self. Kūṭastha is the supporting consciousness in all jīvas, therefore Kūṭastha is also the repository of a multitude of jīvas. Kūṭastha and jīva are identified on the basis of avidyā. In Kūṭastha, avidyā is upādhi and for jīva, avidyā is viśeṣaṇa. In all the four discussed above, Brahman is always present, but in the case of last three, either due to upādhi or viśeṣaṇa, Brahman’s true nature is veiled. Removing this veil is the path of Self-realization.

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