Aparokshanubhuti - Book Summary

This document is the Hindi translation and commentary of the Aparokshanubhuti, a Sanskrit text attributed to Adi Shankaracharya. The Aparokshanubhuti (meaning "Direct Experience" or "Immediate Realization") is a Vedantic work that aims to guide the reader towards the direct realization of the non-dual nature of reality (Brahman) and the Self (Atman).

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Publisher and Authorial Information:

Title: Aparokshanubhuti (अपरोक्षानुभूतिः)
Authors: Adi Shankaracharya (शंकराचार्य), with commentary by Vidyaranyamuni (विद्यारण्यमुनि) and a Hindi translation/commentary by Pandit Ramswaroop Dwivedi (पण्डितरामस्वरूप द्विवेदी).
Publisher: Khemraj Krushnadas (खेमराज कृष्णदास), Mumbai.
Publication Date: Bhadrapada, Samvat 1965 / Shaka 1830.

Introduction (Bhūmikā - भूमिका):

The introduction highlights that people in the current age (Kaliyuga) suffer from numerous sorrows and desire their removal.
While worldly sorrows can be temporarily alleviated by medicines, mantras, etc., true liberation from the ocean of suffering can only be achieved through the knowledge of Brahman.
The text quotes a Shruti (from Yajurveda): "Tameva viditvāt imṛtyu mēti, nān'yah panthā vidyate ayanāya" (Knowing Him alone, one transcends death; there is no other path to the goal). This emphasizes that direct realization of Brahman is the only way to liberation.
Shankaracharya composed the Aparokshanubhuti to describe the Vedanta process in a simple and accessible manner.
The Hindi translation by Pandit Ramswaroop Dwivedi is intended for those who may not be proficient in Sanskrit or the Sanskrit commentaries.

Table of Contents (Vishayānukramaṇikā - विषयानुक्रमणिका):

The table of contents details the various topics covered in the Aparokshanubhuti, which include:

Mangalacharan (Invocation): Offering prayers.
Author's Pledge (Granthakartṛ Pratigya): Stating the purpose of the work.
Vairagya and other qualifications (Vairāgyādi Sādhana Karaṇakathanam): Describing the necessary qualities for spiritual practice.
The nature of Vairagya (Vairāgyādi Sādhana Chatuṣṭaya Svarūpakathanam): Detailing the fourfold qualifications (Viveka, Vairagya, Shatsampatti, Mumukshutva).
The necessity of inquiry (Vichārasya Kartavyatā): Emphasizing the importance of self-inquiry.
Lack of knowledge without inquiry (Vichārābhāve Jñānān'utpattiḥ): The consequence of not inquiring.
The nature of inquiry (Vichārasya Svarūpakathanam): Explaining what self-inquiry entails.
The nature of knowledge (Jñānasya Svarūpam): Describing the characteristics of true knowledge.
Self-luminosity of the Atman (Ātmanaḥ Svaprakāśatva): The inherent luminous nature of the Self.
Characteristics of the deluded (Mūḍha Lakshanam): Identifying those who are ignorant.
Description of the nature of knowledge (Jñāna Svarūpa Nirūpaṇam): Further elaborating on knowledge.
Refutation of Nihilism (Śūnyavāda Nirākaraṇam): Denying the concept of emptiness.
Refutation of the body as the Self (Daihātmavāda Nirākaraṇam): Arguing against identifying the body with the Self.
The non-Self nature of the subtle body (Liṅga Dehasya Anātmātva Nirūpaṇam): Explaining that the subtle body is also not the Self.
Distinction between gross, subtle bodies and the Atman (Sthūla Sūkṣma Dehān'yātmā Nava Vilakṣaṇam): Highlighting the difference.
Doubt about the separation of Atman and body (Ātma Deha Vibhāga Śankā): Addressing potential confusion.
Declaration of refuting the distinction of the body (Deha Bhedasya Asattva Nirūpaṇe Pratigya): Pledging to prove the non-existence of the body as separate from the Self.
Statement on the non-existence of the distinction of the Self (Jīva Bhedasya Asattva Kathanam): Proving the unity of the individual soul and Brahman.
The manifestation of Consciousness as the universe (Cinte Viśvākāreṇa Pratibhānam): The universe appearing as Consciousness.
Brahman as the material cause of the universe (Prapañcasya Valapradānatva): Brahman as the underlying material cause.
The falsity of duality according to Shruti (Śruti Pramāṇena Bhedasya Amithyātva): Using scriptures to prove the falsity of perceived differences.
Critique of the duality-seer by Shruti (Bheda Dr̥ṣṭuḥ Śrutyā Dopakathanam): The scriptures point out the fault in seeing duality.
Everything that is a product of Brahman is Brahman (Brahma Kāryasya Sarvasya Brahma Rūpeṇa Nirūpaṇam): All manifestations are Brahman.
The fearlessness of the Seer of Duality (Jīvātmā Paramātmanoḥ Heda Dr̥ṣṭuḥ Bhaya Nirūpaṇam): The fearlessness of the one who sees no duality.
The appearance of duality due to ignorance and unity due to knowledge (Ajñānād Bheda Pratibhāsasya Jñānād Abheda Pratibhāsasya Cha Nirūpaṇam): Explaining the cause and effect of ignorance and knowledge.
The contemplation of oneness (Ekātmā Jñāneśokāyā Bhāvanā Nirūpaṇam): Meditating on the oneness of the Self.
The Self is Brahman as proved by Shruti (Ātmano Brahma Tvam Śruti Siddhūm): Scriptures confirm Atman is Brahman.
The falsity of the universe with an example (Prapañcasya Alīkatva Svam Dr̥ṣṭānte na): The unreal nature of the universe through examples.
The falsity of the three states and the eternality of the Self (Avasthā Traya Mithyātva Sya Ātmano Nityatvasya Cha Ni): The unreal nature of the three states of consciousness and the eternal nature of the Self.
The imagined nature of the manifold seer (Anekadṛṣṭā Vīvasya Kalpitatva Nirūpaṇam): The imagined nature of the perceiver of multiplicity.
Examples of the universe being superimposed on Brahman (Prapañcasya Brahmani Kalpitatvena Vo Dr̥ṣṭāntāḥ): Various analogies for the universe's superimposed reality.
Numerous examples of Brahman appearing as the universe (Prapañca Rūpeṇa Brahmaiva Bhātītyatra Bahavo Dr̥ṣṭāntāḥ): More analogies illustrating this concept.
All transactions happen through Brahman (Brahmāiva Sarva Vyavahāro Bhavatīti Tyā Nirūpaṇam): The role of Brahman in all activities.
An example of Brahman being perceived even when the universe is grasped (Prapañce Gṛhyamāṇepi Brahmaṇeva Gṛhaṇam Bhavatītyan Dr̥ṣṭāntāḥ): An example showing that Brahman is perceived even when dealing with the phenomenal world.
The Self appears impure to the ignorant (Ajñānāmātmā Aśuddho Bhātītyādina Nirūpaṇam): The Self appears impure to the ignorant.
The futility of the distinction between Self and non-Self after Advaita realization (Advaita Jñānāntara Mātmā Nātma Vibhāgasya Vyarthatva): The distinction between Self and non-Self becomes meaningless with non-dual knowledge.
Numerous examples of the identification of the body with the Self by the unwise (Avivēkināṁ Deha Tādātmyāṁ Aneka Dr̥ṣṭāntan Nirūpaṇam): Analogies for the ignorance of the unwise who identify with the body.
The cessation of body-identification through knowledge (Ajñānād Ātmani Dehatva Paśyatītyatra Bahavo Dr̥ṣṭāntāḥ): Examples illustrating how ignorance leads to body-identification.
The cessation of body-identification through the inquiry of the Self (Jñānādēhādhayāsānvṛttinirūpaṇam): How the inquiry of the Self removes body-identification.
The importance of spending time in Self-inquiry (Ātma Vicāreṇa Kālātikramaṇ Kartavyamiti Nirūpaṇam): The necessity of dedicating time to Self-inquiry.
Refutation of Prarabdha Karma (Yuktyā Prārabdha Karmaṇo Nirākaraṇam): Proving through reason that Prarabdha karma is not binding for the enlightened.
Examples illustrating the manifestation of the world due to ignorance and its cessation through knowledge (Ajñānāt Jagat Pratīti Jñānā Cha Nivr̥ttirivistāntā Bhyāṁ Nirūpaṇam): Analogies showing the world's appearance due to ignorance and its disappearance with knowledge.
Prarabdha exists for the ignorant (Ajña Bodhārtha Prārabdhaṁ Asti): Prarabdha exists to guide the ignorant.
Shruti as proof for the absence of Prarabdha in the knower (Jñānin Mārabdhā Bhāve Śruteḥ Pramāṇatvena Upan'yasanam): Scriptures prove the absence of Prarabdha for the enlightened.
The flaw in accepting Prarabdha (Prārabdhā N'gīkāre Doṣa Nirūpaṇam): The faults in accepting Prarabdha.
The declaration of describing the fifteen limbs of Raja Yoga and their purpose (Pañcadaśa Rājā Yoga Aṅga Varṇana Pratigyatēṣāñcha Prayōjana Nirūpaṇam): Introducing the topic of Raja Yoga and its components.
The indispensability of Nididhyasana (Nididhyāsasya Avaśyakattvaṁ): The necessity of contemplation.
Names of the fifteen limbs (Pañcadaśā Aṅgānnāṁ Mūlāni): Listing the limbs.
Definition of Yama (Yamasya Lakshanam): Describing Yama.
Definition of Niyama (Niyamasya Lakshanam): Describing Niyama.
Definition of Tyaga (Tyāgasya Lakshanam): Describing renunciation.
Definition of Mauna (Maunasya Lakshanam): Describing silence.
Definition of secluded place (Vijana Deśasya Lakshanam): Describing solitude.
Definition of time (Kālasya Nirūpaṇam): Defining time.
Definition of Asana (Āsanasya Nirūpaṇam): Describing postures.
Definition of Siddhasana (Siddhasanasya Nirūpaṇam): Describing Siddhasana.
Definition of Mulabandha (Mūlabandhasya Nirūpaṇam): Describing Mulabandha.
Definition of body equilibrium (Deha Sāmyasya Nirūpaṇam): Describing bodily balance.
Definition of gaze (Dṛksthiti): Describing the gaze.
Definition of Pranayama (Prāṇāyāmasya Nirūpaṇam): Describing breath control.
Description of Rechaka, Puraka, Kumbhaka Pranayama (Recaka Pūrakā Cḥitra Vidha Prāṇāyāmasya Nirūpaṇam): Detailing the different types of Pranayama.
Definition of Pratyahara (Pratyāhārasya Nirūpaṇam): Describing withdrawal of senses.
Definition of Dharana (Dhāraṇāyonirūpaṇam): Describing concentration.
Definition of Dhyana (Dhyānasya Nirūpaṇam): Describing meditation.
Definition of Samadhi (Samādheḥ Nirūpaṇam): Describing meditative absorption.
Definition of Nididhyasana (Nididhyāsasya Avadhe Nirūpaṇam): Redefining contemplation.
The fruit of Nididhyasana (Nididhyāsanāyā Phalam): The result of contemplation.
Method of Samadhi (Samādhi Vidhānā Nirūpaṇam): The process of achieving Samadhi.
The nature of the mind as the cause of bondage and liberation (Vṛtte Revā Bandha Mokṣa Kāranatvaṁ): The mind's role in bondage and liberation.
Condemnation of those who are devoid of Brahma-vritti (Brahma Vṛtti Śūnyāno Nindā): Criticizing those without the thought of Brahman.
Praise for those who have Brahma-vritti (Brahma Vṛtti Parāṇāṁ Vandaniyatvaṁ): Praising those with the thought of Brahman.
Liberation comes from those who have Brahma-vritti (Brahma Vṛtti Parāṇāṁ Bodha Dāyāṁ Muktiḥ): Liberation is bestowed by those with the thought of Brahman.
Absence of liberation for mere talkers without knowledge (Bodha Rahita Kevala Śabda Vādināṁ Mokṣā Bhāva Nirūpaṇam): No liberation for those who merely talk about Brahman.
The state of those established in Brahma-nishta (Brahma Niṣṭhānāṁ Brahma Vṛttyaiva Sthitinirūpaṇam): The state of those devoted to Brahman.
Inquiry into the Vedanta conclusion (Kārya Ityādi Pañchabiḥ Ślōkaivēdānta Siddhānta Vichāra Nirūpaṇam): Discussing Vedantic principles.
An example of becoming Brahman through Brahma-bhāvana (Brahma Bhāvanayā Brahma Tvaṁ Bhavēdityatra Dr̥ṣṭānta Kathanam): An example of becoming Brahman through contemplation.
The thought of Brahman in the form of the universe (Prapañcasya Brahma Tvena Bhāvanam): Contemplating the universe as Brahman.
Conclusion of Raja Yoga (Rāja Yōgasya Upasaṁhāraḥ): The concluding remarks on Raja Yoga.
Raja Yoga grants liberation to the pure-minded (Śuddha Chittānāṁ Kevala Rāja Yōgasya Mukti Prada Tva Ni): Raja Yoga grants liberation to the pure-minded.

Key Themes and Teachings from the Text (as seen in the initial pages):

The Goal of Liberation (Moksha): The primary aim of the text is to guide the reader towards liberation from suffering and the cycle of birth and death.
The Supremacy of Brahman-Knowledge: The text emphasizes that only through the knowledge of Brahman can true liberation be attained.
The Path of Inquiry (Vichara): Self-inquiry ("Who am I?", "Where does this universe come from?") is presented as a crucial tool for gaining this knowledge.
The Importance of Qualifications (Sadhana Chatushtaya): The text outlines the necessary spiritual qualifications, including:
- Viveka: Discrimination between the eternal (Atman) and the non-eternal (universe).
- Vairagya: Detachment from worldly pleasures and objects.
- Shatsampatti: Six virtues (Shama, Dama, Uparati, Titiksha, Shraddha, Samadhana).
- Mumukshutva: Intense desire for liberation.
The Non-Dual Nature of Reality (Advaita): The core message is that the individual Self (Atman) is identical with the supreme reality (Brahman). All perceived duality (differences between Self and non-Self, or within the universe) is ultimately unreal, stemming from ignorance.
Refutation of Materialism and Other Misconceptions: The text systematically refutes common misconceptions, such as identifying the body or senses with the Self, and emphasizes the Self's distinct nature.
The Nature of the Self: The Atman is described as self-luminous, eternal, unchanging, pure, and the substratum of all existence.
The Illusory Nature of the World: The universe, including the gross and subtle bodies, is presented as superimposed on Brahman, similar to a snake superimposed on a rope. Its apparent reality is due to ignorance.
The Role of Scripture and Reason: Both scriptural authority (Shruti) and logical reasoning (Yukti) are used to support the Vedantic conclusions.
The Practice of Raja Yoga: The text describes the limbs of Raja Yoga (Yama, Niyama, Asana, Pranayama, etc.) as tools to purify the mind and prepare it for the direct realization of Brahman.
The Importance of Contemplation (Nididhyasana): Continuous contemplation on the nature of Brahman is highlighted as essential.
The Absence of Prarabdha for the Enlightened: The text argues that for the realized soul, the concept of binding Prarabdha karma ceases to exist, as the root cause (ignorance) has been removed.

In essence, the Aparokshanubhuti is a practical guide to self-realization, breaking down complex Vedantic concepts into understandable steps and encouraging the reader to engage in diligent inquiry and practice to directly experience their true, non-dual nature.