Page 6
APAROKSHANUBHUTI
aparokShAnubhuti:
Video 6:
https://www.youtube.com/watch?v=1QqI4c3qCWA
As we have already said, Patanjali’s system of Yoga speaks of
eight steps known as the aShTAnga-s.
Shankara too proposes,from an Advaita point of view, 15 steps which subsume the
eight of Patanajaliyoga. Even though the nomenclature of 8 of the steps in both
the systems is the same, there is significant difference in the understanding
of the terms between the two systems.
The question then would be whether the difference in the
definitions is just of face value or there is something deeper than that.
Advaita asserts that the steps in the Patanjali yoga are concerned with ‘particulars.’In
other words, they deal with independent unrelated qualities. Further, the yogic
system does not annul things. For example, if it is said that one should not
steal, the very fact of the existence of ‘stealing’ per se is not denied. If it
is said that one should be non-violent, the existence of violence cannot be
denied. Any quality thus comes with a pairing of its defective opposite.The
steps recommended by Patanjali, are all about ethics and moral code of conduct.
Hence they are undoubtedly required in a society. But they do not amount to
Self-Knowledge. Advaita’s concern is to teach brahmajnAna. Patanjali yoga is based on the doctrine that that the
Supreme Self and the individual are unrelated. Prakriti is independent for
them. The Yoga system does not admit the non-difference between the three – the
Self, the Nature and the individual. Unlike in the yoga, Advaita merges all the
three into one. The Self, as per Advaita
absorbs in Itself the Prakriti, the individual, the body, Ishwara and
everything. When all names and forms are dissolved, what remains as the pure
Knowingness-Beingness is the Self. The Yoga system does not consider the Self
in that overarching manner. In other words, Self is Universal (sAmAnya) in Advaita; it is a ‘particular’(visheSha) in Yoga.
Patanjali’s systems considers the good and bad, the spiritual and
worldly etc. aspects and to be opposites. Advaita treats all these pairs of
opposites as one. Advaita considers all actions, irrespective of what is being
done - eating, drinking, walking, breathing, and so on - it is Selfeverywhere, as said in Gita:
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । -- verse 9, Ch 5, Bhagavad-Gita
[' I do nothing at all' thus would thetruth-knower think,
steadfast,-though seeing,he a ring, touching, smelling, eating, going,
sleeping,breathing, speaking, letting go, seizing, opening andclosing the eyes,
…]
The transactional dealings in the world are also ‘samAdhi’ as per Advaita. Any action done
is not samAdhi per Yoga. The Advaita takes
the stand that:
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षतेयोगयुक्तात्मासर्वत्रसमदर्शनः॥ --
verse 21, Ch 6, Bhagavad-Gita.
[The Self abiding in all beings, and allbeings (abiding) in the
Self, sees he whose self hasbeen made steadfast by Yoga, who everywheresees the
same.]
True samAdhi in Advaita
is to be able to see all beings in oneself and oneself in all beings. All
ordinary beings have only a particular outlook. The Advaitin admits Universal
perspective along with the ability to see all particulars from the perspective
of the Universal. He will have his vision on the Universal without losing sight
of the particulars. He takes notice of the gold while looking at the ornaments.
Each particular is also given equal value. So interactions with one’s own
family and children is also samAdhi
per Advaita, all of them being the forms of the Universal.
If it is said that we should cultivate non-violence, a prior concept
about violence must exist in the mind. By selectively cultivating non-violence,
one is leaving out half the Self. That would be like paralysis with half the
body not working. It does not mean that Advaita encourages or says that
violence should be followed. Advaitin asks to discover first what is the common
thing permeating both violence and non-violence. What is common to both
violence and non-violence is the Knowingness of Consciousness. What permeates
everything is, by definition, the Universal. What is Universal must be
all-pervading and hence be present in all the polar pairs of opposites.
As the Universal exists everywhere and in everything, it is not
possible to hurt or harm another, because doing so amounts to hurting or
harming oneself. When all is one and there is no separate object, the question
of harming another will not arise as none hurts himself. Violence is not
possible unless there is something or someone different from oneself. If he
were to be different from oneself, it will mean that the Self is not
all-pervading. But that is not correct.
In sum, when the ‘other’ is seen to be Self like my ‘self,’ even
the intention to harm the other will not arise!
आत्मौपम्येनसर्वत्रसमं पश्यति योऽर्जुन ।
शुखंवायदिवादुःखंसयोगीपरमोमतः॥ -- verse 32, Ch 6, Bhagavad-Gita.
[Who, by comparison with himself,sees the same everywhere, Arjuna, be it pleasureor pain, he is deemed to be the highest Yogi.]
Gita too advises that we should compare ourselves with every percept and view all things in the world from that perspective. In other words, one should assess all things by keeping himself in the shoes of the other. The ability to see oneself in all others and at all times and then act from that perspective is the teaching in Advaita.
The speaker discusses for much of the time in this Video‘Perception through the senses when all ‘That-IS’ is perceived to bebrahman’. A gist of the talk is given below.
Shankara refers to the profound Advaitic principle operative behindyama (Control of the senses). It is “सर्वंब्रह्मेति” (All this is brahman) – vide verse 104, aparokShAnubhUti. Though the words are simple, they convey a highly significant message.Shankara observes that the senses perceivingeverywhere only brahmanwill automatically be quiet. Therefore, ‘Silence’ prevails without the need of control!
Seeing brahman everywhere, the seeker will remain as a mute Witness to everything with equanimity. Thus perceiving the Universal everywhere and in everything at all times is the key forAdvaitic understanding. Right now in the world, both the benevolent and evil actions are going on in spite of the fact that the Supreme Self is ever there permeating both the righteous and the unrighteous. brahman remains a silentonlooker to all. The Advaita seeker too stays as a disinterested Witness. He is neither the doer nor the experiencer. He is equanimous towards all that appears before him. Krishna says in Gita:
समोऽहंसर्वभूतेषुनमेद्वेष्योऽस्तिनप्रियः। -- verse 29, Ch 9,
Bhagavad-Gita.
[I am the same to all beings; there is none hateful or dear to Me
…]
The Supreme Self has no favorites. It is the same to all. Morality
is not what is aimed at by the seeker. Liberation is hisobjective.
सजातीयप्रवाहश्चविजातीयतिरस्कृतिः।
[The continuous flow of only one kind of thought, to the exclusion of all other thoughts, is called ‘niyama.’ This is the supreme Bliss and is regularly practiced by the wise.]
Noticing the Beingness and Knowingness is perception in conformity with brahman. That is what is referred to by the word“sajAti” by Shankara. An unbroken contemplation on the ‘Beingness and Knowingness’ aspects in every percepthas to be practiced. The names and forms are the ‘outgroup.’ They get automatically rejected when the attention is paid to Being-Knowing. Name and form are confined to the limits of a specific object. In contrast, Beingness and Knowingness are all-pervading, and are in-finite. Grasp the limitless; why be restrained by the limits?
The Yogic system asks us to practice‘contentment.’ But ‘Contentment’ cannot be there when someone is starved for food. Contentment is also limited to the individual whose needs are met. There are many individuals who lack even basic needs. But Beingness and Knowingness are unlimited. They exist with the well-fed as well as the deprived. Names and forms get covered up in the glow of Beingness and Knowingness. In our current way of seeing the objects of the world with prominence being given to their name and form, brahman is concealed. When our attention is fully on Beingness-Knowingness and not name and form, the world will fade into the background and brahman will be bright and shining in the foreground. That is the “Restraint” (niyama) of the mind.
Shankara now introduces a new step here. A corresponding step does
not exist in the eight steps of Patanjali Yoga.
It is about “giving up.”
त्यागःप्रपञ्चरूपस्यचिदात्मत्वावलोकनात्
|
[The abandonment of the illusory universe by realizing it as the all-conscious Self is the true renunciation honored by the great, since it is of the nature of immediate liberation.]
“Sacrifice” is highly regarded by the knowledgeable people and is said to be instantaneous deliverer of freedom. Shankara defines‘sacrifice’ as perceiving the world as Consciousness-Self. According to him, sacrifice is not, as commonly understood, about giving charities or alms or parting with something in one’s possession. A resource just moves from one ownership to another in such an activity. From an Advaita point of view, a resource cannot permeate all things. What can permeate is the perceptive. Secondly, it is enough if a resource is present. Where or with whom it is present is immaterial. It is and seen to be. When it is seen as Consciousness-space, it exists everywhere without gaps in-between. One cannot even talk in terms of it being present at a particular locationand not being present elsewhere. It is an unbroken continuity.
यतोवाचोनिवर्तन्तेअप्राप्यमनसासह।
[The wise should always be one with that silence wherefrom words together with the mind turn back without reaching It, but which is attainable by the Accomplished.]
The taittirIyaupaniShad mantra (I-iv-1; II-ix-1) is quoted in the first line of the verse # 107. Neither the mind nor words can reach the Supreme Self. The mind, with its thoughts and gaps between thoughts is a ‘particular.’ No particular can grasp the Infinite Universal. The Universal can grasp the particular. The Universal permeates the particular. The particular cannot permeate the Universal. For example, gold permeates the entire necklace; but the form of necklace does not pervade all gold. In other words, form cannot permeate the substance; but the substance permeates all forms. Mind and words are limited. Hence the formless and undifferentiated Universal Self can neither be thought about by the mind nor expressed in words. When the speech falls silent or the thinking mind stops, they become featureless and then they will be able to capture the Universal.
वाचोयस्मान्निवर्तन्तेतद्वक्तुंकेनशक्यते।
इतिवातद्भवेन्मौनंसतांसहजसंज्ञितम्।
[Who can describe That (i.e. brahman) whence words turn away? Or if the phenomenal world were to be described, even that is beyond words (i.e. being indefinable either as existent or non-existent (‘sat’ or ‘asat’)). To give an alternate definition Itmay be said to be silence known among the Sages as congenital. The observance of silence by restraining speech, on the other hand is ordained by the teachers of brahman for the ignorant – (108 + 109).]
When the mind and speech are silent, that Silence is the Self. To be in that Silence is samAdhi in Advaita. Silence is Universal, all-pervading. It is the true Silence which all Accomplished yogis should practice. Nominal observation of silence in the form of not talking for a day or two or maintaining silence externally while mind itself is in constant movement or in an anxious state has no meaning. True Silence is at the end of all words. We have from mANDUkya on ‘Aum’:
अमात्रश्चतुर्थोऽव्यवहार्यःप्रपञ्चोपशमः
… |
-- mantra 12, mANDUkyaupa.
[That which has no parts (soundless), incomprehensible (to the senses),the cessation of all phenomena…]
In the final mantra, the Upanishad says that sound itself does not exist. There is no utterance. It transcends sound and senses. That is the Supreme Self.
When it is said that “we should be natural,” it should remind one of an innocent infant. A newly born baby or a man about to die exemplify samAdhi. The true silence occurs at the two end points of a man – immediately after birth when the eyes are not even fully opened or at the last of moment of dying. Neither speech nor thought are present in those times. All the trouble causing thoughts and words arise only in the period in-between. It is childish to talk about a silence that implies merely keeping the mouth shut.
Next Shankara explains space. He includes space (position) also as a means (sAdhana).
आदावन्तेचमध्येचजनोयस्मिन्नविद्यते।
[That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.]
Shankara
explains here what a place of true Aloneness is. It is a place where there are
no human beings. It does not mean in the middle of nowhere like a desert or a
mountain peak. It is a place where there is no other being beside you and the
entire empty space is occupied by your own intrinsic nature. It is a place of
true solitude, where even if someone is present, it looks as though there is
none, or even if there is none, it looks as though there are. In other words,
it is place where one feels “Only I am present in all forms.”
The entire world has to be visualized as though it is like a graveyard. It does not mean that all beings are exterminated, but it refers to the ability to see as though none exists even in the presence of others. One should see all the existing creatures as if they are card-board cutouts or puppets on strings. It is like seeing oneself in a hall of mirrors. Everyone present is a form of one’s own self. The greatest meditation is to have the perception that “All that exists is my form only.” That is the position of true solitude.
When it is said that “all That-IS is perceived to be one’s own
self,” it does not refer to the gross physical body. What it implies is that
the cardboard cutouts that are perceived as bodies are permeated by one’s own
intellect and Knowledge. Every one of the bodies perceived out there are
understood to be one’s own self appearing in a different gross form. There will
be none then who are opposed to oneself, for there is nothing that is contra to
oneself.
The disputes between close people like husband and wife, parents
and children happen because of the disagreements with each other at an
intellectual level.Suppose one sees one self in a mirror. Can anyone say
whether he likes or dislikes the image in the mirror? If one rebukes, his
reflection also rebukes back. If one praises, the mirror image too will praise.
Can one say who censured or praised whom? If one thinks over it, one will
surely feel ashamed for rebuking oneself. It is the same way even if you
reprimand or praise others - it’s not
different from reprimanding or appreciating one’s own reflected image.
It is not easy to experientially realize the fact that ‘appreciation of others amounts to praising one’s own self and insulting others is like wounding one’s own self.’ It comes only with the realization of all that exists is one’s own form.
In sum, Shankara defines ‘space’ as that which is seen to be empty even when it is full of people.After discussing space and spatial aspects of separation, he tells us about time in the next verse.
कलनात्सर्वभूतानांब्रह्मादीनांनिमेषतः।
[The Non-dual brahman that is bliss indivisible is denoted by the word ‘time,’ since it brings into existence, in the twinkling of an eye, all beings from the Creator downwards.]
Shankara defines ‘time’ as the ability to perceive all living and non-living things, right from the creator to the last grain of sand, to have been amalgamated into oneself. The Sanskrit word for time is kAla which is derived from ‘kalana’ meaning to absorb, amalgamate. Here ‘oneself’ does not mean the gross body. It is one’s Knowledge. Thus the amalgamation means the pervasion as the Knowledge. If one is able to see that all living and non-living things are shining within one’s own Knowledge, it would clearly imply that one’s attention is not focused on the individual forms but is focused on the Self-Knowledge.
Our attention should go to what permeates but not what is permeated. What is permeated is the finite form. What permeates is the Universal.
One may spread oneself by extending one’s mind. But that is still limited. It is not unlimited because it comprises discontinuous thoughts. Each thought raises and ends. There is a break before the next thought raises. But spreading through Knowledge is unlimited, without a break and hence, It is bliss.
सुखेनैवभवेद्यस्मिन्नजस्रंब्रह्मचिन्तनम्।
[One should know that to be the real posture in which meditation of brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.]
Posture is not about a particular stance of the body, hand and leg positions or even a sitting or a standing or a lying pose. Irrespective of how the body and limbs are positioned, true posture is keeping one’s attention forever on brahman, and perceiving what pervades everywhere to be none other than one’s own Beingness-Knowingness.
The above definition brings to mind what Bhagavad-Gita says:
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥
-- verse 8, Ch 5,
Bhagavad-Gita.
प्रलपन् विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ -- verse 9,
Ch 5, Bhagavad-Gita.
[“I do nothing at all,” -- thus would thetruth-knower think, steadfast, though seeing,hearing, touching, smelling, eating, going, sleeping,breathing, speaking, letting go, seizing, opening and closing the eyes, remembering that the sensesmove among the sense-objects.]
Position refers to Beingness. Beingness is not local. It is omnipresent. When one positions oneself within the omnipresent brahman, one automatically is everywhere. One is everywhere irrespective of the fact whether one is sitting, standing, lying and so on. The specific posture of sitting or standing may not permeate everywhere, but the Beingness does. The particular posture of sitting or standing etc. may change, but “Beingness” does not change.
One should practice being in brahman easily, effortlessly and immediately wherever one is. What superior teaching can be there to surpass this Supreme Non-dual instruction!
सिद्धंयत्सर्वभूतादिविश्वाधिष्ठानमव्ययम्।
[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 the siddhAsana.]
Shankara gives a few examples of the Non-dual postures.
siddhAsana:
siddhAsana is that changeless substratum in which all the living and non-living beings of the universe exist and where liberated men meet and discuss.
siddhAsana is the contemplation as follows: “The support for all is brahman. Theoen space is our seat. Great jIvanmukta-s lived here where we are.”
What Advaita talks about is the posture of Accomplishment and not one for accomplishing things. Thus it describes the position of already “Being” and not becoming.
यन्मूलंसर्वभूतानांयन्मूलंचित्तबन्धनम्।
[That brahman which is the root of all existence and on which the restraint of the mind is based is called the restraining rot which should always be adopted since it is fit for Raja-yogins.]
The Root-Lock:
The Root-Lock is another posture that Shankara describes.
To be positioned with the body and mind holding on to the bedrock which is the
substratum for all beings. Adore that which is the root for all the thoughts in
the mind. This posture is not for Hathayogis; it is for Rajayogis, i.e. those
who are in pursuit of Self-Knowledge.
अङ्गानांसमतांविद्यात्समेब्रह्मणिलीनताम्।
[Absorption in the uniform brahman should be known as the equipoise of the organs. Mere straightening of the body like that of a dried up tree is no equipoise.]
Shankara speaks here of the posture of body equity. This posture is about keeping the body in balance. ‘shwetasvatara’ Upanishad speaks about the body, neck and head being in a straight line. Shankara says that when one’s attention is on brahman, one may as well suppose that the prominent body parts are straight in a line. Contemplation on brahman is itself being in equanimity. So the body is also in its position of equity.
Shankara asserts that there is no difference between one who just keeps one’s body, neck and head simply straight and an erect dry tree. What is important is to be positioned in the balanced state of brahman. Keeping the body straight is not an end by itself. These are all just aids to facilitate reaching the goal. But when one is already at the goal, what for should one practice these exercises?
When we are already at our destination, we do not ask any questions
on how to reach it. Likewise, we are already the “Being”;we do not have to become
what we are. So, to repeat, what is important is to be positioned in the
balanced state of brahman and not to
be concerned about the body postures and positions.
अङ्गानांसमतांविद्यात्समेब्रह्मणिलीनताम्।
[Absorption in the uniform brahman
should be known as the equipoise of the organs. Mere straightening of the body
like that of a dried up tree is no equipoise.]
One should not bemerely stiff and rigid like a dried up tree.
There is no purpose in being so. All the body organs should be made as an
offering in the service of the Supreme Self. That would then be equipoise.
दृष्टिंज्ञानमयींकृत्वापश्येद्ब्रह्ममयंजगत्।
[Converting the ordinary vision into one of knowledge one should
view the world as brahman Itself.
That is the noblest vision, and not that which is focused on the tip of the
nose.]
Shankara now instructs us that our perception should be from the
position of Self-knowledge and we should see the world to be pervaded by brahman. It is Perception based Creation
and not Creation based Perception.
If perception takes place in creation, it is the cycle of birth
and death. If the creation is based on perception, it is intimate union. When
the perception takes place from the standpoint of Self-Knowledge, the entire
world will be visible to be
brahman.
To think of my partner-in-life, my children, my family and so on
is a perception taking place from the standpoint of ignorance.
To look at the particulars is ignorance; looking at the Universal
is Knowledge. Attention should be focused on the Universal and not on the tip
of the nose. The next verse clarifies how the attention is to be focused.
द्रष्टृदर्शनदृश्यानांविरामोयत्रवाभवेत्।
[Or, one should direct one’s vision to That alone where all
distinction of the seer, sight and the seen ceases and not to the tip of the
nose.]
Focus on the placeless space where the triad, seer-seeing-seen,
ends. The thought of a separate me that feels, “I am seeing,” the concept, “I
am seeing such and such,” and the thinking that, “I am seeing” are the
constituents of the triad. The placeless space where the three merge into
Oneness is called brahman. One’s
attention should be focused on that spot. That is Absolute Silence, It is brahman. That spot is confined to
neither here nor there. It is neither now nor then. It transcends time-space
and action.
चित्तादिसर्वभावेषुब्रह्मत्वेनैवभावनात्।
[The restraint of all modifications of the mind by regarding all
mental states like consciousness as brahman
alone, is called prANAyAma.]
The usual breathing exercises in yoga are said to begin with
exhalation, followed by inhalation, and then holding the breath for some time.
The cycle is repeated. The purpose of these exercises is to maintain the health
of the body-mind so that we finally attain brahman.
Instead of those breathing exercises, Shankara suggests that each
of our thought should be focused on Beingness-Knowingness. Then the
‘thought-process’ itself comes to an end. It happens naturally and not by
force. After all, it is natural for a wave to raise in the sea. If you try to
suppress one wave, there will always be another wave raising.If, instead, one
sees all the waves as water, it becomes immaterial whether one stops a wave or
not. The wave does not appear anymore as a waveform. It is all seen as water
only. The seer’s attention is thus focused on water and not the form.
Hence, it is futile to attempt arresting the thoughts. See them as
‘brahman.’ Not paying attention to
the type or content of the thought, one should look at them all as brahman. Then the ‘thought’ itself stops
raising. Such a vision brings in increased longevity too.
निषेधनंप्रपञ्चस्यरेचकाख्यःसमीरणः।
ततस्तद्वृत्तिनैश्चल्यंकुंभकःप्राणसंयमः।
[The negation of the phenomenal world is known as breathing out,
the thought, “I am brahman,” is called breathing in, and the steadiness of that thought thereafter is called restraining
the breath. This the real course of breathing exercise for the enlightened,
whereas the ignorant only torture the nose -- (119 + 120).]
Shankara gives new definitions for exhaling, inhaling and holding
the breath.
Exhalation is the pushing away the multitude of thoughts, and the
phenomenal world from the mind.
Inhalation is to take in the thought “I am brahman” to fill the empty space created by exhalation. It is
filling the mind with the thought that “What-IS is brahman.
The restraint of breath is retention of the thought modification
that “I am brahman” as long as possible.
That is the way to performing the breathing exercises by the noble
people.
It is indicative of the practice of the sacred Gayatri mantra.
The Inhalation:
भर्गो देवस्य धीमहि
[I meditate on that which is of the
nature of Divine Effulgence]
The Exhalation:
धियो यो नः प्रचोदयात् ॥
[May that Divine Intelligence Awaken our (Spiritual
Consciousness).]
We may call it as the Knowledge Gayatri, unlike the more common mantra
Gayatri.
The short treatise aparokShAnubhuti
of Shankara is a supreme text. It is enough if one follows and practices its
teaching.
This is the highest practice. Nothing more needs to be practiced.
One can spend one’s lifetime in the practice of what is taught here
in aparokShAnubhuti.
Shankara sarcastically says that to do praNAyAmain any other way is only an exercise in squeezing and
scrunching our nose!