About the Book: It is one of the most important works of Shankaracharya on Advaita philosophy. The central theme of the book is the identity of the individual self. APAROKSHANUBHUTI by SRI ADI SHANKARACHARYA – 1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss. Aparokshanubhuti. Self-Realization by Shankaracharya. Reference Texts. Swami Vimuktananda – Aparokshanubhuti · Devanagari Script. Video/Audio Talks and.
|Published (Last):||26 May 2010|
|PDF File Size:||13.69 Mb|
|ePub File Size:||2.8 Mb|
|Price:||Free* [*Free Regsitration Required]|
The first stage of Raja Yoga is sparokshanubhuti Yama, control of the senses. The Brihadaranyaka Upanishad states that the Self, the essence of everything, is limitless.
The aspirant should carefully practice this meditation that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action. How could there be any birth of the superimposed bodyand in the absence of birth of the body where is the room for that i.
APAROKSHANUBHUTI by SRI ADI SHANKARACHARYA
Vedanta says that everything is the Self. Mar 10, That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged … that alone is known as Siddhasana eternal Brahman. 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.
The Philosophy of the Bhagavadgita: Although psychology as a science is in its infancy in the West, the exploration of the mind or consciousness has been going on elsewhere along scientific lines for thousands of years, probably forever. Such treatises as aim at serving as introductions to a more advanced study of a system of philosophy are generally known as ‘Prakarana Granthas’ Besides giving an outline of the system, each of them emphasizes some one or other of the main features.
The book then gives a description of one who has attained this realization and of the nature of his life.
Aparokshanubhuti – Self-Realization – Shankaracharya | Vedanta Hub
It is immediate liberation. This negation…which should go on all the time…is one half of the process of self inquiry. But this control is to be effected by an act of will. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection.
Just as to a person with defective eyes everything appears to be defective, so does one, etc. I am not subject to disease, I am beyond comprehension and free from all objects. This should be understood again and again verily through the illustration of earth and the pot. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal.
The Vedanta texts declare ignorance to be aparokshanubyuti the material cause of the phenomenal world just as earth is of a jar. So one should constantly think of Brahman to attain perfection. The wise should always be one with that silence aparokshanuhuti words together with the mind turn back without reaching it, but which is attainable by the Yogins. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness.
The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others. The most interesting fact about Vedanta shankaracjarya not its identification of the Self as Consciousness but the importance of Self knowledge in the human quest for happiness.
Download the PDF of Aparokshanubhuti. And rest assured that I will soon order more books.
It is the ruler of everything and the essence of everything. Then that pure reality Brahman which is beyond speech alone remains. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. In that state when one realizes all as identified with the Atman, aparlkshanubhuti arises neither delusion nor sorrow, in consequence of the absence of duality.
Just as earth is the material cause of a pot, Awareness is the material cause of ignorance and the thoughts it produces.
And, it so happens that experiential happiness is actually the bliss of the Self although it seems to be inherent in certain objects and activities. A burning all-consuming desire to be free is called Mumukshutva. One should first look for the cause by the negative method and then find it by the positive method, aparooshanubhuti ever inherent in the effect.