Aparoksa Anubhuti [2]

[This is one of the great works of philosophy written by Adhi Shankara This has 144 stanzas or slokas, Shankara emphasizes in this great work the fact, that till we realize the difference between Brahman / Athman / purusha and the things that we see in this world, we cannot attain realization. He logically establishes that the body that we see is an illusion and what is beyond all such bodies is Brahman, the absolute truth. He then examines the reason for this illusion and concludes that ignorance is the cause of such illusion. Then he tells us the 15 step stair case to attain this truth and the eight road blocks that will come in our way. This translation work is based on: 1. The English translation of this great work by Swami Vimukthananda which was published by the Advaitha Ashram, Calcutta. 2. A Tamil and English commentary available in the web site advaitavedanta.org/texts/aparokshanubhoothi.pdf and 3. A Tamil commentary and translation of this great work by Sri Navarathnamala M. K. Venkatraman and published by Giri Traders, Madras. As in my other translations my effort has been trying to understand the meaning of each stanza based on the several translations already available and put the meaning that I have understood, in my own words. Unlike translation of Sthothras, this was extremely difficult, as I am a novice in philosophic thought.]

[Every great work starts with a prayer to God. This book starts with a prayer to Hari.]

Sri Harim paramananda mupadeshtameeswaram,
Vyapakam sarva lokaanam karanam tham namamyaham 1

I salute that Sri Hari*,
Who is the pure immortal bliss,
Who is the first teacher,
Who is God himself,
Who pervades everywhere,
And who is the cause of this world.
*Killer of illusion

[Shankara then tells us the aim of this book. He could have used Prathyaksha Anubhuthi (Direct experience) but prefers to use Aparoksha Anubhuthi (Non indirect experience). He does this, because most of us prefer indirect experience and he wants us all to try to have the non indirect experience.]

Aaparokshanu bhoothirvai prochyathe moksha sidhaye,
Sadbhireva prayathnena veekshaneeya muhur muhu. 2

The method of direct experience*,
Which leads to salvation,
Is expounded here, so that,
The good people with little effort,
Can meditate on this truth
Which is taught here for all times.
*Non indirect personal experience

Shankara indicates here the three paths of attaining this experience viz devotion, practice of our defined duties and renunciation.

Swa varnashrama dharmena, thapasa hari thoshanath,
Sadhanam prabhaveth pumsam vairagyadhi chathushtayam. 3

People practicing the prescribed Dharma of their class,
Can propitiate through meditation, that Lord Hari.
And also attain their desired aim of reaching.
The four aspects of renunciation, wisdom, loss of desires and salvation.

An effort is made to clearly define renunciation as against absence of desire.

Brahmadhi sthavarantheshu vairagyam vishayeshvanu,
Yadhaiva kakavishtayam vairagyam thadhi nirmalam. 4

Not having desire on things.
From to Brahma to immobile things is renunciation,
But Indifference similar to that towards crow shit.
To everything is rightly called the purest renunciation.

The sense of true spiritual discrimination is defined.

Nithyam athma swaroopam hi drusyam thad viparree thagam,
Yevam yo nischaya samyag viveko vasthuna sa vai. 5

Only nature of the soul is perennial,
All others are impermanent,
Arriving at such a conviction,
Is truly the capacity for discrimination.

The difference between two types of abandoning of desires (Sama and Dhama) is brought out

Sadaiva vasana thyaga samoyam ithi sabditha,
Nigraho bahya vrutheenam Dhama ithyabhidheeyathe. 6

Abandoning desires* for ever is called Shama,
Controlling external functions of all organs,
Is indicated by the word Dhama.
*desire to enjoy based on previous experience.

Renunciation of desires and endurance of sorrows is defined.

Vishanyebhya para vruthiparamoparatheerhi sa,
Sahanam sarva dukhanam thithiksha saa shubhaa mathaa. 7

Turning away from sensual needs is called Uparathi,
Endurance of all sorrow is called thithiksha.

Faith in teachers and mind concentrated search is defined.

Nigamacharya vakyeshu bhakthi sradhethi vishrutha,
Chithai kagryam sa lakshye samadhanamithismrutham. 8

Implicit faith in teachers and Vedas is Sradha,
And concentration only on Brahman is Samadhana

Burning desire to get rid of bonds of the world is the sign of a Mumukshu.

Samsara bandha nirmukthi kadham may syath kadha vidhe,
Ithi ya su druda budhir vakthavya saa mumukshutha. 9

Concentrated wish to know about when and how,
One gets rid of bonds of this world, Is Mumukshutha.

The above qualities (defined from 4 -9 ) are the qualities needed by a seeker of Brahman.

Uktha sadhana yukthena vichara purushena hi,
Karthavyo jnana sidhyardhamathmana shubhamam ichatha. 10