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Aparokshanubhuti

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by Aurobind Padiyath

48 episodes

Updated Daily

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Podcast Overview

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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Publishing Since

5/28/2025

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Recent Episodes

December 15, 2025

Aparokshanubhuti 48

Final session on Aparokshanubhuti. Discussion with Venkat on Anubhuti and Anubhava is done.

December 6, 2025

Aparokshanubhuti 47

Verse No 140Objection: “Let it be that through direct knowledge born of inquiry a sage becomes Brahman — but how can one possessing only indirectknowledge do so?”Reply: Even a knower with only indirect knowledge attains Brahmanhoodthrough intense contemplation, as indicated by the term“intensely meditated upon”.Though indirect knowledge removes the ignorance on the side of the knower, it does not dispel the veiling on the side of the known.Nevertheless, when a person endowed with firm conviction contemplatesBrahman day and night with a mind shaped by the form of Brahman, then that Reality soon becomes directly realized, and the contemplator becomes Brahman Himself.Through meditation on Brahman as non-different from the inner Self, a person becomes Brahman — as is well-known among the wise.The seeker, through unbroken contemplation on Brahman, becomesBrahman. Verse 141If, as shown in the previous verse, even an entity distinct by nature (like the worm) becomes another (the wasp) by the power of contemplation alone, then what need is there to assert that the universe — which is only an appearance of Brahman and not different from It — becomes Brahman through contemplation of Brahman?With this intention, the text now prescribes sarvātma-bhāvanā— the meditation seeing all as the Self — beginning with “adṛśyam.”The entire universe — whether unseen or seen, subtle or gross, seer or seen, subject or object — the whole triad of knower, knowledge, and known, though appearing through illusion as distinct from the Self, is in truth pure Consciousness alone, of the nature ofundifferentiated illumination, which is one’s very Self.Verse 142The text further clarifies (by the phrase “dṛśyām iti”) how the seen world is to be contemplated:The objects of perception — pots and the like — should be mentally withdrawn from their state of visibility and objecthood, and recognized as being nothing but their substratum — the pure Consciousness that underlies them.Thus, in the manner established among the wise, having dissolved the imagined limitations of name and form, one should contemplate all as the Infinite, Unbounded Brahman, vast in essence and beyond confinement.Then — what is the fruit of such contemplation?The wise one, with an intellect filled with the very essence of Consciousness — for Consciousness itself is the nectar, the bliss, the essence — abides ever in the Eternal, Imperishable Bliss,established in that fullness (pūrṇatā). Verse No 143Now, the author concludes his exposition of the Yoga that accords with his own teaching (svābhimata-yoga) as follows: For those aspirants whose mental impurities such as attachment andaversion have been to some extent ripened and subdued, this Vedānta-taught Yoga — when combined with the well-known eight-fold Yoga of Patañjali, that is, with haṭha-yoga disciplines — becomes the complete means to realization.The remainder (i.e., its compatibility and purpose) is self-evident fromwhat has already been explained.Verse No 144Thus, anticipating the question, “Who is truly fit for this Rāja-Yoga?”,the author concludes the entire treatise as follows:This Yoga is suited only for those whose minds have purifiedof attachment, aversion, and other impurities.For such purified souls, the Vedānta-taught Yoga alone bestows realization and liberation through the direct experience of Brahman, the inner Self.It is not meant for those whose minds are unripe. Yet, since mental maturity itself is difficult to attain, the text prescribes an inner aid (antaraṅga-sādhana):devotion to the Guru and God.Through such devotion, realization dawns swiftly. This path applies to all human beings, regardless of caste or social status.Hence, worship of the Guru and God, in harmony with one’s duties, is the highest good — parama-maṅgalam.

December 4, 2025

Aparokshanubhuti 46

Verse No 135Thus, having taught the fifteenfold Rājayoga, the author now concludes the Vedāntic inquiry, which was earlier introduced as the counterpart toSāṅkhya, by means of five verses beginning with “kārya.”The effect, such as pot or cloth, is but a modification whose reality is nothing but the substratum, clay. The effect is dependent upon the cause, but the ause does not inherently contain the effect. If one insists otherwise, the cause would lose its nature as cause.The reply is: upon proper inquiry, the effect has no independent existence apart from the cause. Likewise, space and other elements exist only for empirical dealings, and their seeming cause is Brahman, which is of the nature of Existence and Consciousness.However, in Brahman itself there is no trace of effect-ness such as space,etc. Therefore, in the ultimate truth, Brahman is not truly a causeeither.Verse No 136Then, what follows after this negation of cause and effect? There arises the cessation of all notions of causality. What then remains is that pure, mind- and speech-transcending Reality — the Brahman, as described in the Upaniṣads: “From which words and mind turn back, not having reached it.”An objection may be raised: since the intellect is momentary and unsteady, even after such reasoning, it again perceives diversity as though real. To this, it is said: “It must be seen (recognized).” That is, this truth must be continually recognized by steadfast contemplation until the notion of duality loses its force.Verse no 137This inquiry (vicāra) is not only a means of knowledge but also a means of meditation. By this very process, in those whose minds are pure, the cognition in the form of a mental modification (vṛtti-jñāna) arises. Thereafter, this becomes a brahmātmakā-vṛtti — a state of mind wholly of the nature of Brahman itself. Thus, the meaning of the words are evident Verse No 138He (the teacher) further elucidates that very inquiry by two methods,beginning with “kāraṇam iti.” At first, one should contemplate the Cause (Brahman) through vyatireka— realizing it as distinct from the effect, which is absent when negated. Then, through anvaya, by observing its continuous presence, one should perceive that sameCause as ever abiding even in the effect.Verse No 139Hence, one should contemplate in this way. First, in the effect, contemplate only the Cause. Then, relinquish the effect and do not gain turn toward it. When the effect is thus set aside, thenotion of causality naturally ceases. When both cause and effect are ranscended, what remains is pure Existence–Consciousness (sac-cid-mātra). The contemplative sage, through this rocess of reflection, spontaneouslyabides as That.

48 total episodes available

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What is 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.
How often does this podcast release new episodes?: This podcast updates daily.
Where can I listen to this podcast?: This podcast is available on 4 platforms including Apple Podcasts, Spotify, and more. You can also use the RSS feed directly.
Does this podcast accept guests?: No, this podcast does not typically feature guests.

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