At the very opening of his magnum opus, the Advaitasiddhi ("Demonstration of Non-Duality"), a towering figure of non-dualist thought such as Madhusūdana Sarasvatī (sixteenth century) clearly wrote: "Since the demonstration of non-duality presupposes the demonstration of the falsity of duality, one must first establish that duality is false." This concise statement encapsulates the very rationale that led Śaṅkara Bhagavatpāda (eighth century) to preface his commentary on the Brahmasūtra with a brief but foundational premise, upon which the entire axiological edifice of Advaita Vedānta rests: the so-called Adhyāsabhāṣya ("Commentary on Superimposition"). Indeed, as an interpreter of the Upaniṣads, Śaṅkara regards non-duality (advaita) as given and immediate (sākṣāt), and, insofar as it constitutes ultimate reality (paramārtha), as incontrovertible (abādhya) and self-established (svataḥsiddha). Nevertheless, the everyday experience of human beings constantly confronts multiplicity and difference, which are intrinsic to conventional reality (vyavahāra). In order to account for this discrepancy, Śaṅkara introduces and defends the notion of adhyāsa, an epistemic superimposition that gives rise to a persistent confusion between the conscious subject (viṣayin) and the inert object (viṣaya), and consequently between their respective properties (dharma). The Adhyāsabhāṣya identifies and analyses this fundamental error, treating it as the very root of the afflictions that beset the embodied human being (śarīrin). Without dissolving this superimposition and the manifold representations that proceed from it, the recognition of non- duality remains impossible.