While Śankara had spoken of anātman as merely a superimposed idea, his commentators resorted to an absolutely needless hypostatization of it as a kind of positive, experienced entity in total opposition to the non-dual Self, thereby bringing into the doctrine of non-duality some serious problems besides attracting criticisms from the dualists. If the Self is the sole non-dual reality, it logically follows from it that nothing like anātman can ever exist anywhere at any time and hence any talk of its existing, being perceived, being experienced and then finally getting sublated can never make any sense. No sadasadvilaksana entities are ever created by māyā and then sublated by Brahmānubhava. Such creation and sublation cannot be logically and consistently asserted as true at the empirical or even at the transcendental level. The doctrine is typifies ontological extravagance.
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