Aparokṣānubhūti is a compound consisting of aparokṣa ("perceptible") and anubhūti (अनुभूति)("knowledge"), meaning "direct cognition" or "direct experience of the Absolute."
Aparokshanubhuti reveals profound insights into the nature of reality, highlighting the illusory nature of the world and the individual self's true identity as part of the Universal Self.
The Aparokshanubhuti is a work attributed to Adi Shankara It is a popular introductory work that expounds Advaita Vedanta philosophy. In Advaita Vedanta, it refers to the realization of the identity of the individual self (Atman) with the ultimate reality (Brahman). This realization is not an intellectual understanding but a direct, experiential awareness. This experience is not based on inference or reasoning but on a direct, intuitive understanding that goes beyond the limitations of ordinary perception.
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Aparokṣānubhūti is a compound consisting of aparokṣa ("perceptible") and anubhūti (अनुभूति)("knowledge"), meaning "direct cognition" or "direct experience of the Absolute."
Aparokshanubhuti reveals profound insights into the nature of reality, highlighting the illusory nature of the world and the individual self's true identity as part of the Universal Self.
The Aparokshanubhuti is a work attributed to Adi Shankara It is a popular introductory work that expounds Advaita Vedanta philosophy. In Advaita Vedanta, it refers to the realization of the identity of the individual self (Atman) with the ultimate reality (Brahman). This realization is not an intellectual understanding but a direct, experiential awareness. This experience is not based on inference or reasoning but on a direct, intuitive understanding that goes beyond the limitations of ordinary perception.
Verse No 68
An objection is raised: “If Brahman shines (self-luminous), then how can the phenomenal world also appear?”
The reply: By difference of standpoint (state of knowledge vs ignorance), both (Brahman and the world) may appear.
For the knower, the Self always shines as pure, free from the impurity of ignorance and its effect, the projection of the phenomenal world — hence it is non-dual and non-phenomenal.
For the ignorant, however, the very same Self appears as if always impure, due to delusion.
To illustrate this, a familiar example is given:
Just as a rope appears in two ways —
To the knower, free of the notion of snake, it is harmless and non-fearful.
To the ignorant, seen in the contrary manner (as a snake), it becomes fearful.
So too, Brahman, although ever self-luminous, becomes meaningful for the attainment of the highest human goal (puruṣārtha) only when apprehended through the right cognition (akhaṇḍākāra-vṛtti). Otherwise, for the ignorant, it remains unrecognized.
This is like the sun or a lamp: they shine equally, but only one with sight perceives their light, not the blind.
Aparokshanubhuti
Aparokṣānubhūti is a compound consisting of aparokṣa ("perceptible") and anubhūti (अनुभूति)("knowledge"), meaning "direct cognition" or "direct experience of the Absolute."
Aparokshanubhuti reveals profound insights into the nature of reality, highlighting the illusory nature of the world and the individual self's true identity as part of the Universal Self.
The Aparokshanubhuti is a work attributed to Adi Shankara It is a popular introductory work that expounds Advaita Vedanta philosophy. In Advaita Vedanta, it refers to the realization of the identity of the individual self (Atman) with the ultimate reality (Brahman). This realization is not an intellectual understanding but a direct, experiential awareness. This experience is not based on inference or reasoning but on a direct, intuitive understanding that goes beyond the limitations of ordinary perception.
