Aparokshanubhuthi – 1

 

Four-fold qualification

Aparokshanubhuthi is a Prakarana Grantha of 144 verses whose authorship is attributed to Sri Adhi Sankara.  Prakarana Granthas are explanatory texts giving the outline of the system in a simplified form with some emphasizing one or other main features. Tattva Bodha, Athma Bodha and Drik Drisya Viveka that we had seen earlier are examples of Prakarana Granthas.  This text while presenting a brief description of Vedanta, deals specially with that aspect of it which deals with realization of the Supreme Brahman.  Aparokshanubhuthi means direct knowledge.  The direct knowledge is that of Brahman.  Anubhuthi is also translated as experience.  We experience Brahman all the time as we are conscious of anything because of Brahman only.  For Brahman is nothing but Existence, Consciousness and Anand principle. This truth is realized through the removal of the ignorance that covers this truth, through the gaining of new knowledge.  How to gain that knowledge, is taught in this text.  With this brief introduction let us enter into the text proper.

The first verse is Mangala-sloka where Lord, as Lakshmi Narayana, is invoked for the successful completion of the text.  The second verse explains that this text details the sadhanas, the pure in heart should practice regularly to attain their goal of Moksha through Self-Realization.  The third verse introduces the four preliminary qualifications, such as vairagya and the like, that are to be acquired by the devout, dharmic seekers who perform their duties with diligence. We shall see these qualities which start from verse 4.

Verse 4

Brahmadisthavaranteshu vairagyaṃ vishayesvanu I

Yathaiva kakavisthayaṃ vairagyam taddhi nirmalam II

The indifference with which one treats the excreta of a crow-such an indifference to all objects of enjoyment from Brahmaloka to this world is verily called pure vairagya.

The first qualification defined is vairagya, which means detachment or dispassion.  This should come out of understanding of the evanescent nature of the pleasures of this world as well as the other world to come and this type of dispassion is called Vairagya.  It is indifference without raga and dwesha, giving these pleasures as little value as to a crow’s dropping.  

Verse 5

Nityamatmansvarupaṃ hi dṛsyaṃ tadviparitagam I

Evaṃ yo nischayaḥ samyagviveko vastunah sa vai II

Athma (the seer) in itself is alone permanent, the seen is opposed to it (i.e. transient) – such a settled conviction is truly known as discrimination.

The second qualification Viveka is described in this verse.  Viveka, discrimination, is the differentiation between Athma and anathma as the Real and the unreal, and the permanent and the impermanent.  Anathma comprises everything in the world other than Athma including the body-mind complex and Athma is one’s own Real Self. 

Verse 6

Sadaiva vasanaatyagaḥ samo'yamiti sabditaḥ I

Nigraho bahyavrttinaṃ dama ityabhidhiyate II 

Abandonment of desires at all times is called Sama and control of the external functions of the organs is called Dama

Verse 7

Visayebhyah paravṛttih paramoparatirhi sa I

Sahanam sarvaduhkhanam tithiksha sa subha mata II

Turning away completely from all sense objects is the height of Uparati and patient endurance of all sorrow (or pain) is known as Tithiksha which is conducive to happiness.

Verse 8

Nigamacharyavakyeshu bhaktih sraddheti visruta I

Chittaikagryam tu sallakshye samadhanamiti smrtam II

Implicit faith in the words of the Vedas and Guru is known as Sraddha and concentration of mind on Sat only (i.e. Brahman only) is regarded as Samadhana. 

In the above three verses 6,7 and 8, the third qualification which is in the form of six-fold mental discipline, called Shatka Sampatti is described.  They are 1) Sama, mind-discipline and 2) Dama, sensory-discipline in verse 6 and 3) Uparati also known as Uparama, withdrawal of mind and 4) Tithiksha, forbearance in verse 7 and 5) Sraddha, faith in the teacher and scriptures and 6) Samadhana, single-pointedness of mind in verse 8.  We shall see these six one by one.

1)    Sama - Previous impressions that are lying dormant in the mind as well as contact of the mind with external objects give rise to desires.  By disassociating the mind from these two sets of stimuli, one can abandon desires.  Dhyana, Japa, satsang and prayer are all helpful in this effort as mind control can be achieved through thought control only.

2)    Dama - The sense organs are gateways of the mind to the outer world. So they determine what enters the mind. Senses are extrovert by nature and run after their sense objects without any discrimination. It is only through sound intellect and good habits they can be kept on track under control. Kathopanishad compares sense organs to horses, sensory objects to the path it traverses on, mind to reins and intellect to the charioteer. Neither reins nor horses should be allowed to determine the direction of the chariot. Only the charioteer should. Same way mind and Indriyas must be under the control of the intellect and the intellect must be properly developed through satsang, and study of scriptures and moral and ethical literature.

3)    Uparati -Withdrawal is achieved through reduction of extrovert activities and turning the mind away from sensual objects and from worldly longings.  This comes naturally when one practices Sama and Dama with Viveka and Vairagya and attains inner tranquillity.  Quality time to gain Self-knowledge is possible only when Uparati is achieved

4)    Tithiksha – This is tolerance of conditions outside one’s control, natural, social or physical without losing one’s cool i.e. the ability to bear without reacting, complaining, or blaming oneself or others for contrary experiences at the physical level like heat and cold, at the emotional level like joy and sorrow, and at the intellectual level like praise and censure, whether conducive or non-conducive.  This gives one a tension-free calm mind that is suitable for reflection on scriptural teachings regarding Self, Athma.

5)    Sraddha -  This is non-critical acceptance of the words of Guru and scriptures. Sraddha enables one to listen to the words of Guru and scriptures with an open, alert mind and work with determination towards the chosen goal to attain Athma Jnanam

6)    Samadhana -  This is the ability to have the goal in one’s sights always and be constantly focussed in one’s efforts to reach it. As a bowman has an eye only for the target so must be the concentration of efforts to attain the goal. 

 

Verse 9

Saṃsarabandhanirmuktih kathaṃ me syatkada vidhe I

Iti ya sudrdha buddhirvaktavya sa mumuksuta II

“When and how shall I, O Lord, be free from the bonds of this world” – such a burning desire is called Mumukshutha

The fourth main qualification, Mumukshutha, is described in this verse.  Mumukshuta, also called Mumukshutvam, means intense desire for freedom from samsara i.e. for Moksha.  It is characterised by “I want liberation here and now” attitude. This person’s intensity for Moksha can be compared to the intensity of a drowning person for air. 

Controlling the mind and senses through Sama and Dama, withdrawing from worldly pursuits through Uparati, meeting the internal and external challenges through Titiksha and pursuing the goal with Sraddha and Samadhana, a seeker qualifies with Vairagya for the goal of Athma Jnanam chosen through Viveka and strengthened by Mumukshutvam.  Thus the four-fold qualification of Vairagya, Viveka, Shadka Sampatti and Mumukshutvam that Swami Paramarthananda refers to as four D’s – Dispassion, Discrimination, Discipline and Desire, and which is called in Tattva Bodha as Sadhana Chathushtayam, leads a seeker to qualify for Self-knowledge.

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