Aparokshanubhuti is one such little manual, which, while presenting a brief description of Vedanta, deals specially with that aspect of it which relates to the. Stream Aparokshanubhuti class with Swami Sarvapriyananda, a playlist by Vedanta Talks from desktop or your mobile device. Aparokshanubhuti The Aparokshanubhuti (Sanskrit: अपरोक्षानुभूतिः) is a famous work attributed to Adi Shankara. It is a popular introductory work that.

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Download the PDF of Aparokshanubhuti. The word Aparokshanubhuti is a compound. Anubhuti means to realize, to experience. I bow to the all-pervading pure Awareness, the First Teacher, destroyer of Ignorance, and the cause of the Creation. Those who are pure of heart should constantly meditate on the truths contained in this treatise on liberation. Pure Dispassion is a state of mind that treats sense enjoyments with the same indifference it does the excreta of a crow. Discrimination is the settled conviction that only the Seer, Awareness, is permanent and seen objects are impermanent.

Abandonment of desires as they arise is called Shama sansskrit restraint of the external functions of the organs is called Dama. Turning away from sense-objects is Uparati and patient endurance of all sorrow or pain is known as Titiksha.

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These are conducive to happiness. Implicit faith in the words of the Vedas and the teachers who unfold their meaning is known as Shraddha and concentration of mind on the Self is Samadhana. Those in whom these means are highly developed should constantly desire Self knowledge for aparokshanubhufi own good. By implication a person who does not have these qualifications will not be successful in the quest for enlightenment.

Just as objects are not revealed without the presence of light, Self Knowledge does not occur by any means other than Inquiry. Aparoksanubhuti reality is non-dual, seeking the Sanskrlt as a discrete liberating experience is pointless; everything anyone experiences at any time is the Self. Ignorance can only be removed by knowledge and since knowledge does not happen on its own one needs to seek it. Inquiry is investigation into the nature of the Self, how the world is created, who created it and of what substance it is made.

Inquiry is the conviction that I am other than the ten senses and the body, a combination of material elements. Inquiry is understanding that the thoughts in the mind are the creator, that thoughts are produced by ignorance and that they dissolve with the dawn of Aparoksganubhuti knowledge. Desire is the thought that if object X is attained it will make me happy. Fear is the thought that if object X is avoided it will make me happy.

The belief that desired objects will complete oneself is based on ignorance of the nature of objects, the nature of the mind, and the nature of the one who desires.

Just as earth is the material cause of a pot, Aparokshanubhkti is the material cause of ignorance and the thoughts it produces. This is the way of Inquiry. Awareness, the Self, does not consciously set out to create ignorance of itself. In fact, it is absurd to think that the Self ever forgets who or what it is.

However, because Awareness is limitless is has snaskrit power and if it did not have the power to forget it would not be limitless. Nonetheless, Self forgetfulness is not limitless. If it were reality would not be non-dual as scripture claims and our epiphanies reveal it to be. Because inquiry reveals that everything that is ultimately resolves only into Awareness, Awareness is said to sanxkrit the cause of Self ignorance.


Ignorance in Vedantic literature does not refer to ignorance of subtle or gross objects, only to ignorance of the Self. This whole text makes it clear such a question is not inquiry because the answer is well known.

Unlike the light produced by fire, which is limited in its ability to illumine objects, the Self illumines all objects. If a person knows that a tree is not his or her self how strange that he or she identifies the self as the body…which is only an object like a tree.

I am limitless, always the same, and peaceful. My nature is what is…limitless Awareness. I am not the apparently existent body. This is called true Knowledge by the wise. I am without any change, without any form, free from all blemish and decay. I aparokshanubhuyi be objectified. I am not subject to disease, I am beyond comprehension and free from all objects.

I am samskrit attribute and perform no activities. I am eternal, ever free, and imperishable. I am free from impurity, I am immovable, unlimited, holy, undecaying, and immortal. Verses instruct the mind how to think about the Self. It needs instruction…the opposite thought…because it is firmly convinced that it is limited, inadequate, and incomplete. Sanskrkt this belief is destroyed by the truth it will never realize the Sanskritt. Only the ignorant believe that the blissful ever-existent Self, which resides in the body yet is other than it, is non-existent…even though its existence is established by the teachings of Vedanta.

The qualifications for inquiry listed above and the teachings of Vedanta are the means for Self knowledge. Are they based on observation and experience? Are they merely the fantasies of light headed mystics or the apafokshanubhuti of philosophers? Are we meant to believe that they are given by God? And if they are who or what is God?

On what does their authority rest? The reason for doubting the fundamental contention of Vedanta…that reality is non-dual Awareness and not the multiplicity that it appears to be…is rooted in the nearly universal conviction that the body is real and sanskrt reality is limited to aparokshanubhjti objects. But the senses do not know what they are experiencing. They are only instruments that receive and transmit data.

The means of knowledge for the senses is the mind. It is in the mind aparokshajubhuti sense information is interpreted. And, while the average person aparrokshanubhuti up in the business of life has no reason aparlkshanubhuti investigate the mind in so far as psychological knowledge sansrit not pay the rent or obviously provide pleasure, there have always been human beings whose investigations were not completely dictated by physical and emotional necessities.

Although psychology as a science is in its infancy in the West, sans,rit exploration of the mind or consciousness has been going on elsewhere along scientific lines for thousands of years, probably forever. Although a considerable portion of the Vedic texts are dedicated to cosmology one is particularly impressed by the wealth of information about the mind and its many states of consciousness.

Because of the depth and consistency of this information it is immediately apparent that it is neither speculative or philosophical but the result of painstaking observation and experiment.

Yoga, for example, is body of scientific information and practice that gives a human being a certain degree of control aparokshamubhuti the mind and its many states of consciousness. In the West the study of the mind is generally referred to as the study of consciousness, although in Vedic literature the word consciousness does not refer to the mind. But if the investigation of the mind is thorough an interesting fact emerges, one that the texts of Vedanta are quick to point out: What is the mind, then?


Like the senses and the elements it is actually a very subtle material instrument of experience. It is like a mirror, capable of bouncing light on objects, but it does not know itself, although to the untrained observer it seems to be conscious.

What, then, knows the mind? Awareness knows the mind. It is the conscious principle. The bulk of the teachings of Vedanta are not related to the cosmos nor to the mind but to the study of Awareness.

The hundreds of thousands…perhaps more…subjective scientists who investigated the reaches beyond the mind left a shining body of irrefutable knowledge about the nature of Awareness, the non-dual reality behind the mind and body. One interesting fact that emerged from the investigations of the Vedic seers is that what an uninformed person identifies as his or her self is not actually the self, in so far as the two basic candidates, the body and the mind, are not conscious and a self by definition is conscious.

That we are conscious is so obvious it does not bear mention.

Aparokshanubhuti Dipika 1908

The most interesting fact about Vedanta is not its identification of the Self as Consciousness but the importance of Self knowledge in the human quest for happiness.

It is a fact that reality is non-dual Awareness and I am Awareness. But what does that mean? What am I supposed to do now that I know this fact? How does it impact on my search for lasting happiness? In fact the Self is not completely unknown to anyone because it is aparokshhanubhuti nature of everyone.

If one thinks deeply about what one has experienced one will realize that one has often experienced non-duality and that the experience of non-duality…if taken seriously…actually contradicts the everyday way of seeing. This gives one the confidence to apply Self knowledge even when the mind is not experiencing non-duality.

Aparokshanubhuti or Self-Realization of Sri Sankaracharya (Shankaracharya)

How can the body be the Self? From the teachings of Vedanta the wise understand that there is nothing other than the Self. So how can the body be the Self?

The Brihadaranyaka Upanishad says that the Self is partless.

So how can the body…which is only composed of parts…be the Self? It also states that the Aparokshanubhuto is self luminous. So how can the insentient body…which requires illumination from some other source…be the Self? Even the karmic portion of the Vedas says that the Self is other than the body, remains after the body dies and goes on to reap the fruits of the actions done in life. Verses are meant to dismiss the most entrenched and obvious example of Self ignorance…I am the body. The Subtle Body too consists of parts and is unstable.

It is an object of perception, changeable, limited and only apparently exists. So how can it be the Self? This negation…which should go on all the time…is one half of the process of sanskrut inquiry.

It is the ruler of everything and the essence of everything. It is present in every object but transcends all objects.