In this work, Padmapāda develops a complete
theory of knowledge based on Shankara's notion of
adhyāsa ("superimposition" — "the apparent presentation to consciousness of something as something else" [Grimes, p. 602]). In developing, expanding, analysing, and criticising this notion, Padmapāda paved the way for the epistemology of
Advaita Vedanta. Also important is Padmapāda's "critique of difference"; he argued that the relationship between the
jīva (the empirical self) and the
ātman (the underlying, spiritual self) was that of reflection to prototype. According to this theory of reflection (
pratibimbavāda), the
jīva is an appearance of absolute reality (
brahman/
ātman) as reflected in ignorance. This theory has the effect of moving from the view of Padmapāda's predecessors that the self was to be rejected as not
brahman to the view that enlightenment brings an understanding that everything is
brahman: "Thus the
jīva or 'face in the mirror' is none other than
Ātman or the original face." (Grimes, p. 602) For Padmapāda, as for Shankara: "the ascertainment of the essential Self is not so much a matter of a 'mystical' experience occurring in time, BUT, as a matter of enquiry consisting of the careful and concentrated introspection of and reflection upon one's ordinary experience." (Comans, p. 213) ==Sources and further reading==