Aparokshanubhuti PDF
Aparokshanubhuti PDF
Aparokshanubhuti PDF
Sankaracharya's
APAROKSHANUBHUTI
[Direct
(Self)
Experience/Knowledge]
Commentary
by
James
Swartzs
1.
I
bow
to
the
all-pervading
pure
Awareness,
the
First
Teacher,
destroyer
of
Ignorance,
and
the
cause
of
the
Creation.
2.
Those
who
are
pure
of
heart
should
constantly
meditate
on
the
truths
contained
in
this
treatise
on
liberation.
Qualifications
for
Self
realization
3.
The
qualifications
or
means
of
attaining
the
knowledge
that
causes
liberation
are
acquired
by
devotion
to
God,
simple
restrained
living
and
the
proper
performance
of
duties
pertaining
to
ones
social
position
and
stage
of
life.
4.
Pure
Dispassion
is
a
state
of
mind
that
treats
sense
enjoyments
with
the
same
indifference
it
does
the
excreta
of
a
crow.
5.
Discrimination
is
the
settled
conviction
that
only
the
Seer,
Awareness,
is
permanent
and
seen
objects
are
impermanent.
6.
Abandonment
of
desires
as
they
arise
is
called
Sama
and
restraint
of
the
external
functions
of
the
organs
is
called
Dama.
7.
Turning
away
from
sense-objects
is
Uparati
and
patient
endurance
of
all
sorrow
or
pain
is
known
as
Titiksha.
These
are
conducive
to
happiness.
8.
Implicit
faith
in
the
words
of
the
Vedas
and
the
teachers
who
unfold
their
meaning
is
known
as
Shraddha
and
concentration
of
mind
on
the
Self
is
Samadhana.
9.
A
burning
all-consuming
desire
to
be
free
is
called
Mumukshutva.
10.
Those
in
whom
these
means
are
highly
developed
should
constantly
desire
Self
knowledge
for
their
own
good.
By
implication
a
person
who
does
not
have
these
qualifications
will
not
be
successful
in
the
quest
for
enlightenment.
This
does
not
mean
that
one
should
necessarily
abandon
ones
quest,
only
that
the
qualifications
need
to
be
acquired
by
devotion
to
God,
simple
restrained
living,
and
the
proper
performance
of
duties
pertaining
to
ones
social
position
and
stage
of
life.
It
is
further
implied
that
dropping
out
to
pursue
liberation
because
of
an
inability
to
cope
with
lifes
problems
does
not
work.
The
list
of
qualifications
might
profitably
serve
as
a
statement
of
emotional
and
mental
maturitywhich
can
only
be
gained
by
meeting
lifes
challenges
head
on
and
properly
assimilating
their
meaning.
What
is
Inquiry?
11.
Just
as
objects
are
not
revealed
without
the
presence
of
light,
Self
Knowledge
does
not
occur
by
any
means
other
than
Inquiry.
Because
reality
is
non-dual,
seeking
the
Self
as
a
discrete
liberating
experience
is
pointless;
everything
anyone
experiences
at
any
time
is
the
Self.
The
failure
to
stand
free
of
objects
then
can
only
be
due
to
ignorance
concerning
the
ability
of
objects
to
permanently
satisfy
ones
desire
for
wholeness.
Ignorance
can
only
be
removed
by
knowledge
and
since
knowledge
does
not
happen
on
its
own
one
needs
to
seek
it.
12.
Inquiry
is
investigation
into
the
nature
of
the
Self,
how
the
world
is
created,
who
created
it
and
of
what
substance
it
is
made.
13.
Inquiry
is
the
conviction
that
I
am
other
than
the
ten
senses
and
the
body,
a
combination
of
material
elements.
14.
Inquiry
is
understanding
that
the
thoughts
in
the
mind
are
the
creator,
that
thoughts
are
produced
by
ignorance
and
that
they
dissolve
with
the
dawn
of
Self
knowledge.
Ones
life
is
created
by
ones
thoughts.
Two
root
thoughts
stand
behind
the
myriad
daily
thoughts
and
feelings
expressing
in
the
mind.
Desire
is
the
thought
that
if
object
X
is
attained
it
will
make
me
happy.
Fear
is
the
thought
that
if
object
X
is
avoided
it
will
make
me
happy.
The
belief
that
desired
objects
will
complete
oneself
is
based
on
ignorance
of
the
nature
of
objects,
the
nature
of
the
mind,
and
the
nature
of
the
one
who
desires.
The
dawn
of
Self
knowledge
is
the
realization
that
desire
and
fear
are
useless
life
strategies
because
the
Self
is
always
complete.
15.
Just
as
earth
is
the
material
cause
of
a
pot,
Awareness
is
the
material
cause
of
ignorance
and
the
thoughts
it
produces.
This
is
the
way
of
Inquiry.
Awareness,
the
Self,
does
not
consciously
set
out
to
create
ignorance
of
itself.
In
fact,
it
is
absurd
to
think
that
the
Self
ever
forgets
who
or
what
it
is.
However,
because
Awareness
is
limitless
is
has
limitless
power
and
if
it
did
not
have
the
power
to
forget
it
would
not
be
limitless.
Nonetheless,
Self
forgetfulness
is
not
limitless.
If
it
were
reality
would
not
be
non-dual
as
scripture
claims
and
our
epiphanies
reveal
it
to
be.
Because
inquiry
reveals
that
everything
that
is
ultimately
resolves
only
into
Awareness,
Awareness
is
said
to
be
the
cause
of
Self
ignorance.
Ignorance
in
Vedantic
literature
does
not
refer
to
ignorance
of
subtle
or
gross
objects,
only
to
ignorance
of
the
Self.
16.
Without
doubt
I
am
the
non-dual
witnessing
unchanging
ever-existent
knower.
This
is
the
way
of
inquiry.
The
modern
idea
of
Self
inquiry
is
to
simply
pose
the
question,
Who
am
I?
and
then
wait
for
an
answer.
This
whole
text
makes
it
clear
such
a
question
is
not
inquiry
because
the
answer
is
well
known.
Even
if
it
werent
known
and
the
answer
somehow
appeared
out
of
the
blue
how
would
someone
who
didnt
know
they
were
the
Self,
know
what
it
means
to
be
the
Self?
Self
inquiry
is
the
consistent
application
of
a
questioning
state
of
mind
to
everything
the
mind
presents,
the
practice
of
discrimination
between
the
Self
and
its
many
forms
and
the
consistent
affirmation
of
ones
non-dual
identity
in
light
of
the
minds
conviction
that
the
self
is
limited,
inadequate
and
incomplete.
The
following
statements
are
meant
to
guide
inquiry.
17.
It
is
ignorance
to
identify
the
body
as
the
Self
because
the
Self
is
partless
and
the
body
has
many
parts.
18.
The
Self
is
internal
and
rules
the
body
which
is
external.
19.
The
Self
is
pure
Awareness
and
the
body
is
impure
matter.
20.
Pure
Awareness
illumines
the
insentient
body.
21.
The
Self
is
eternal
because
it
is
Existence
itself.
The
body
is
transient.
22.
Unlike
the
light
produced
by
fire,
which
is
limited
in
its
ability
to
illumine
objects,
the
Self
illumines
all
objects.
23.
If
a
person
knows
that
a
tree
is
not
his
or
her
self
how
strange
that
he
or
she
identifies
the
self
as
the
bodywhich
is
only
an
object
like
a
tree.
Taking
a
stand
in
Awareness
as
Awareness
24.
I
am
limitless,
always
the
same,
and
peaceful.
My
nature
is
what
islimitless
Awareness.
I
am
not
the
apparently
existent
body.
This
is
called
true
Knowledge
by
the
wise.
25.
I
am
without
any
change,
without
any
form,
free
from
all
blemish
and
decay.
I
cannot
be
objectified.
26.
I
am
not
subject
to
disease,
I
am
beyond
comprehension
and
free
from
all
objects.
I
pervade
everything.
I
cannot
be
objectified.
27.
I
am
without
attribute
and
perform
no
activities.
I
am
eternal,
ever
free,
and
imperishable.
I
cannot
be
objectified.
28.
I
am
free
from
impurity,
I
am
immovable,
unlimited,
holy,
undecaying,
and
immortal.
I
cannot
be
objectified.
Verses
24-28
instruct
the
mind
how
to
think
about
the
Self.
It
needs
instructionthe
opposite
thoughtbecause
it
is
firmly
convinced
that
it
is
limited,
inadequate,
and
incomplete.
Unless
this
belief
is
destroyed
by
the
truth
it
will
never
realize
the
Self.
29.
Only
the
ignorant
believe
that
the
blissful
ever-existent
Self,
which
resides
in
the
body
yet
is
other
than
it,
is
non-existenteven
though
its
existence
is
established
by
the
teachings
of
Vedanta.
The
qualifications
for
inquiry
listed
above
and
the
teachings
of
Vedanta
are
the
means
for
Self
knowledge.
The
purpose
of
inquiry
is
to
see
if
ones
beliefs
and
opinions
about
the
nature
of
reality
are
in
harmony
with
realityor
not.
An
inquiring
mind
might
question
the
validity
of
Vedantas
teachings
about
the
nature
of
reality.
Are
they
scientific?
Are
they
based
on
observation
and
experience?
Are
they
merely
the
fantasies
of
light
headed
mystics
or
the
speculations
of
philosophers?
Are
we
meant
to
believe
that
they
are
given
by
God?
And
if
they
are
who
or
what
is
God?
On
what
does
their
authority
rest?
The
reason
for
doubting
the
fundamental
contention
of
Vedantathat
reality
is
non-
dual
Awareness
and
not
the
multiplicity
that
it
appears
to
beis
rooted
in
the
nearly
universal
conviction
that
the
body
is
real
and
that
reality
is
limited
to
sense
objects.
But
the
senses
do
not
know
what
they
are
experiencing.
They
are
only
instruments
that
receive
and
transmit
data.
The
means
of
knowledge
for
the
senses
is
the
mind.
It
is
in
the
mind
that
sense
information
is
interpreted.
And,
while
the
average
person
caught
up
in
the
business
of
life
has
no
reason
to
investigate
the
mind
in
so
far
as
psychological
knowledge
does
not
pay
the
rent
or
obviously
provide
pleasure,
there
have
always
been
human
beings
whose
investigations
were
not
completely
dictated
by
physical
and
emotional
necessities.
When
survival
is
not
an
issue
ones
attention
is
free
to
travel
elsewhere.
Although
psychology
as
a
science
is
in
its
infancy
in
the
West,
the
exploration
of
the
mind
or
consciousness
has
been
going
on
elsewhere
along
scientific
lines
for
thousands
of
years,
probably
forever.
Although
a
considerable
portion
of
the
Vedic
texts
are
dedicated
to
cosmology
one
is
particularly
impressed
by
the
wealth
of
information
about
the
mind
and
its
many
states
of
consciousness.
Because
of
the
depth
and
consistency
of
this
information
it
is
immediately
apparent
that
it
is
neither
speculative
or
philosophical
but
the
result
of
painstaking
observation
and
experiment.
Yoga,
for
example,
is
body
of
scientific
information
and
practice
that
gives
a
human
being
a
certain
degree
of
control
of
the
mind
and
its
many
states
of
consciousness.
In
the
West
the
study
of
the
mind
is
generally
referred
to
as
the
study
of
consciousness,
although
in
Vedic
literature
the
word
consciousness
does
not
refer
to
the
mind.
But
if
the
investigation
of
the
mind
is
thorough
an
interesting
fact
emerges,
one
that
the
texts
of
Vedanta
are
quick
to
point
out:
the
mind
is
not
conscious.
What
is
the
mind,
then?
Like
the
senses
and
the
elements
it
is
actually
a
very
subtle
material
instrument
of
experience.
It
is
like
a
mirror,
capable
of
bouncing
light
on
objects,
but
it
does
not
know
itself,
although
to
the
untrained
observer
it
seems
to
be
conscious.
What,
then,
knows
the
mind?
Awareness
knows
the
mind.
It
is
the
conscious
principle.
The
bulk
of
the
teachings
of
Vedanta
are
not
related
to
the
cosmos
nor
to
the
mind
but
to
the
study
of
Awareness.
The
hundreds
of
thousandsperhaps
moresubjective
scientists
who
investigated
the
reaches
beyond
the
mind
left
a
shining
body
of
irrefutable
knowledge
about
the
nature
of
Awareness,
the
non-dual
reality
behind
the
mind
and
body.
One
interesting
fact
that
emerged
from
the
investigations
of
the
Vedic
seers
is
that
what
an
uninformed
person
identifies
as
his
or
her
self
is
not
actually
the
self,
in
so
far
as
the
two
basic
candidates,
the
body
and
the
mind,
are
not
conscious
and
a
self
by
definition
is
conscious.
That
we
are
conscious
is
so
obvious
it
does
not
bear
mention.
Why
is
Vedanta
a
body
of
teachings
and
not
just
body
of
factual
knowledge
about
the
nature
of
reality?
The
most
interesting
fact
about
Vedanta
is
not
its
identification
of
the
Self
as
Consciousness
but
the
importance
of
Self
knowledge
in
the
human
quest
for
happiness.
Factual
knowledge
doesnt
help
much
in
the
search
for
fulfillment.
One
needs
to
know
the
significance
of
the
facts
at
ones
disposal
and
how
to
use
those
facts
to
achieve
ones
ends.
It
is
a
fact
that
reality
is
non-dual
Awareness
and
I
am
Awareness.
But
what
does
that
mean?
What
am
I
supposed
to
do
now
that
I
know
this
fact?
How
does
it
impact
on
my
search
for
lasting
happiness?
The
verse
tells
us
that
Vedanta
establishes
the
existence
of
the
Self
but
by
far
its
most
important
contribution
lies
in
the
how
to
use
Self
knowledge
to
obtain
lasting
happiness.
Therefore,
the
teachings
of
Vedanta,
instructions
on
how
to
use
the
mind
to
find
fulfillment
the
only
place
it
is
to
be
foundin
ones
identity
as
Awareness.
30.
The
Self
ignorant
shouldwith
the
help
of
the
teachings
of
Vedanta
and
reasoningtry
to
know
Existence,
their
own
Self
which
not
a
void
and
is
different
from
the
body.
Inquiry
is
also
using
the
logic
of
ones
experience
to
dismiss
erroneous
notions
about
the
nature
of
the
Self.
In
fact
the
Self
is
not
completely
unknown
to
anyone
because
it
is
the
nature
of
everyone.
If
one
thinks
deeply
about
what
one
has
experienced
one
will
realize
that
one
has
often
experienced
non-duality
and
that
the
experience
of
non-dualityif
taken
seriouslyactually
contradicts
the
everyday
way
of
seeing.
This
gives
one
the
confidence
to
apply
Self
knowledge
even
when
the
mind
is
not
experiencing
non-duality.
31.
The
limitless
Self,
the
I,
is
one
but
the
bodies
are
many.
How
can
the
body
be
the
Self?
32.
The
fact
that
the
body
is
referred
to
as
mine
establishes
it
as
an
object
to
the
I.
Therefore
the
body
cant
be
the
Self.
33.
It
is
the
immediate
experience
of
everyone
that
the
I
doesnt
change
and
that
the
body
does.
How
can
the
body
be
the
Self?
34.
From
the
teachings
of
Vedanta
the
wise
understand
that
there
is
nothing
other
than
the
Self.
So
how
can
the
body
be
the
Self?
35.
The
Purusha
Sukta
declares
that
everything
is
the
Self.
So
how
can
the
body
be
the
Self?
36.
The
Brihadaranyaka
Upanishad
says
that
the
Self
is
partless.
So
how
can
the
bodywhich
is
only
composed
of
partsbe
the
Self?
37.
It
also
states
that
the
Self
is
self
luminous.
So
how
can
the
insentient
bodywhich
requires
illumination
from
some
other
sourcebe
the
Self?
38.
Even
the
karmic
portion
of
the
Vedas
says
that
the
Self
is
other
than
the
body,
remains
after
the
body
dies
and
goes
on
to
reap
the
fruits
of
the
actions
done
in
life.
Verses
31-38
are
meant
to
dismiss
the
most
entrenched
and
obvious
example
of
Self
ignoranceI
am
the
body.
These
excellent
logical
meditations
are
meant
to
train
the
mind
how
to
think
about
the
body
when
the
I
am
the
body
thought
ariseswhich
is
does
frequently.
39.
The
Subtle
Body
too
consists
of
parts
and
is
unstable.
It
is
an
object
of
perception,
changeable,
limited
and
only
apparently
exists.
So
how
can
it
be
the
Self?
The
Subtle
Body
is
the
mind,
intellect
and
ego,
the
source
of
ones
feelings,
thoughts
and
actions.
By
including
the
Subtle
Body
as
not
Self
the
text
has
negated
everythingmaterial
and
psychological
realitythat
an
ordinary
person
thinks
he
or
she
is.
This
negationwhich
should
go
on
all
the
timeis
one
half
of
the
process
of
self
inquiry.
40.
The
immutable
Self,
the
substratum
of
the
Subtle
Body,
is
different
from
Gross
and
Subtle
Bodies.
It
is
the
ruler
of
everything
and
the
essence
of
everything.
It
is
present
in
every
object
but
transcends
all
objects.
The
verses
of
Vedantic
texts
are
statements
to
be
verified
by
inquiry.
The
Subtle
Body
is
the
mind/intellect
instrument.
It
does
not
stand
alone
but
is
sourced
in
its
cause,
Awareness,
and
different
from
it.
The
ruler
of
everything
means
that
without
Consciousness
or
Awareness
nothing
exists.
The
sun,
for
example,
could
be
considered
the
ruler
of
the
earth
even
though
most
of
its
rays
are
simply
lost
in
the
vastness
of
space.
It
rules
the
earth
because
without
its
heat/light
life
on
earth
would
not
exist.
Similarly,
without
the
light
of
Awareness
we
are
nothing
but
inert
matter
vestures.
41.
Thus
the
difference
between
the
Self
and
the
body
has
been
asserted
by
logic
and
reason.
42.
Thus
the
view
that
the
body
is
the
Self
has
been
negated.
43.
Awareness
is
always
non-dual
and
never
changes.
Even
individuality
is
a
delusion,
like
the
appearance
of
a
rope
as
a
snake.
44.
Just
as
ignorance
instantly
causes
a
rope
to
appear
as
a
snake
pure
Awareness
appears
as
the
phenomenal
universe
without
changing
its
nature
in
any
way.
The
Self
becomes
the
world,
but
it
does
not
cease
to
be
what
it
is
when
it
does.
What
kind
of
becoming
is
it?
It
does
not
become
the
world
like
milk
becomes
cheese.
Milk
surrenders
its
nature
to
become
cheese.
The
Self
becomes
the
world
like
a
clay
becomes
a
pot
or
gold
becomes
a
ring
or
the
ocean
becomes
a
wave.
It
fashions
itself
into
myriad
objects
without
undergoing
any
modification.
45.
The
Self
is
the
material
cause
of
the
phenomenal
universe.
Therefore
the
universe
is
only
the
Self.
46.
Vedanta
says
that
everything
is
the
Self.
Therefore
the
idea
that
the
Self
pervades
everything
is
untrue.
If
this
is
true
how
can
one
distinguish
between
cause
and
effect?
47.
Vedanta
says
the
Self
is
non-dual
and
that
it
is
the
cause
of
the
universe
so
how
can
the
universe
be
different
from
it?
48.
The
Upanishad
says
that
the
one
who
is
deceived
by
Maya
sees
multiplicity
and
goes
from
death
to
death.
Death
to
death
does
not
mean
physical
death.
Death
is
a
metaphor
for
change.
It
means
that
when
you
see
the
world
as
separate
from
yourself
you
suffer
many
changes
and
whatever
you
gain
in
life
you
eventually
lose.
49.
Inasmuch
as
all
beings
are
sourced
in
the
Self
they
can
only
be
the
Self.
50.
Vedanta
has
clearly
stated
that
the
Self
alone
is
the
substrate
in
which
all
names,
forms
and
actions
appear.
51.
Just
as
a
golden
item
like
a
ring
has
no
existence
apart
from
gold,
any
being
that
comes
from
the
Self
is
also
the
Self.
52.
Anyone
who
makes
the
slightest
distinction
between
the
individual
Self
and
the
universal
self
will
suffer
fear.
Fear,
the
primary
human
emotion,
is
the
result
of
dualistic
thinking.
There
is
nothing
to
fear
because
you
are
not
separate
from
anything.
53.
Ignorance
causes
duality
which
causes
otherness.
Identify
with
the
Self
and
no
other
appears.
54.
When
one
is
identified
with
the
Self
there
is
no
delusion
or
sorrow.
55.
The
Brihadaranyaka
Upanishad
states
that
the
Self,
the
essence
of
everything,
is
limitless.
It
is
true
that
everything
in
the
world
is
limited
but
this
does
not
mean
that
the
Self
is
limited.
The
misunderstanding
that
the
self
is
limited
that
causes
suffering.
That
I
feel
love
limited,
time
limited,
knowledge
limited,
power
limited,
wellness
limited,
etc.
is
brought
about
by
a
lack
of
discrimination
between
the
Self
and
the
objects
appearing
in
it.
56.
Our
everyday
world
serves
certain
practical
purposes
but
it
is
like
a
dream
because
it
is
negated
the
moment
one
falls
asleep
or
dreams.
57.
Dream
experience
doesnt
exist
in
the
waking
state,
the
waking
experience
doesnt
exist
in
the
dream
state
and
neither
exist
in
the
deep
sleep
state.
58.
Thus
all
three
states
are
unreal
inasmuch
as
they
are
created
by
the
three
Gunas.
But
Awareness,
the
reality
behind
them,
is
non-dual
and
eternal.
This
is
a
snippet
of
the
complete
teaching
of
the
three
states
of
consciousness
found
in
the
Mandukya
Upanishad.
The
gunas
are
the
unmanifest
forces
of
nature
that
produce
all
states
of
mind.
Perhaps
a
better
reason
to
dismiss
experience
as
unreal
is
the
fact
that
it
is
never
the
same
from
moment
to
moment.
Reality
never
changes.
59.
One
no
longer
sees
the
Self
as
an
individual
when
the
individual
is
realized
to
be
nothing
but
the
Self
just
as
one
no
longer
sees
a
ring
as
separate
from
the
gold
from
which
it
is
fashioned.
60.
An
earthen
pot
is
usually
called
a
pot
even
though
it
is
just
earth.
Similarly
the
Self
is
thought
of
as
an
individual
even
though
it
is
nothing
but
limitless
Awareness.
61.
Just
as
blueness
is
projected
on
the
sky
the
universe
is
projected
on
the
Self.
62.
Just
as
a
ghost
is
projected
by
the
mind
under
certain
conditions
the
universe
is
projected
on
Awareness.
63.
Just
as
an
ocean
takes
the
form
of
waves
the
Self,
limitless
Awareness,
takes
the
form
of
the
whole
universe.
64.
Just
as
clay
is
called
a
pot
or
thread
a
cloth,
the
Self
appears
as
the
universe.
The
Self
can
be
known
by
negating
the
names.
Does
it
matter
if
a
ring
is
a
ring
or
if
it
is
gold?
If
you
are
starving
it
does
not
solve
your
problem
to
understand
that
the
ring
on
your
finger
is
just
a
ring.
It
would
be
helpful,
however,
to
know
that
it
is
gold.
If
you
are
starving
for
happiness
it
does
very
little
good
to
cling
to
the
belief
that
you
are
just
a
name
representing
a
long
series
of
transitory
experiences.
If,
however,
you
negate
your
name
and
everything
associated
with
it,
you
will
discover
that
you
are
happiness
itself.
65.
Just
as
a
person
may
not
realize
that
a
pot
is
actually
only
clay,
most
people
think
they
are
doers
even
though
no
actions
are
possible
without
the
Self.
There
are
many
factors
involved
in
action
apart
from
the
efforts
of
the
doer;
the
Self,
the
Gunas,
the
senses,
vital
forces,
mind
and
intellect
and
the
elements.
66.
Reasoning
and
the
teachings
of
Vedanta
show
that
there
is
a
causal
relationship
between
the
Self
and
the
universe
just
as
common
sense
establishes
the
relationship
between
clay
and
a
pot.
67.
Just
as
it
is
possible
to
realize
that
a
pot
is
nothing
but
clay
when
one
thinks
about
a
pot,
so
the
realization
that
the
phenomenal
world
is
nothing
but
Awareness
can
flash
in
the
mind
when
one
deeply
inquires
into
the
nature
of
the
world.
68.
The
Self
is
thought
to
be
made
up
of
parts
by
those
ignorant
of
its
nature
but
is
known
to
be
a
partless
whole
by
the
wise.
69.
Just
as
a
pot
is
only
clay,
the
body
is
only
Awareness.
For
no
good
reason
the
ignorant
divide
the
Self
into
a
self
and
and
a
not-Self.
70-
72.
Just
as
a
rope
is
taken
to
be
a
snake
or
thread
to
be
cloth
or
clay
to
be
a
pot
the
Self
is
taken
to
be
the
body.
Verses
73
to
86
give
an
additional
number
of
similes
to
illustrate
the
way
that
ignorance
projects
the
I
am
the
body
idea
on
the
Self.
Many
of
these
are
repetitions
and
it
serves
no
purpose
to
list
them
all.
87.
Thus
the
delusion
I
am
the
body
appears.
It
disappears
with
the
realization
of
the
Self.
88.
When
one
realizes
that
what
moves
and
what
doesnt
move
is
nothing
but
the
Self,
it
is
not
possible
to
say
that
the
body
is
the
Self.
89.
The
enlightened
are
not
distressed
when
they
receive
the
results
of
their
actions
because
they
know
they
are
the
Self.
Knowing
you
are
the
Self
means
that
you
know
that
you
are
not
the
doer.
If
you
are
not
the
doer
the
results
of
action
do
not
accrue
to
you.
90.
We
now
refute
the
notion
that
the
results
of
ones
actions
still
affect
the
individual
once
the
Self
is
realized.
91.
When
the
Self
is
realized
the
body
is
known
to
be
a
dream.
Just
as
a
dream
no
longer
exists
when
one
wakes
up
the
body
no
longer
exists
for
the
Self
realized.
92.
Karma
done
previously
but
fructifying
now
is
called
Prarabdha
but
there
is
no
Prarabdha
for
the
Self
realized
because
he
or
she
is
the
Self
and
the
Self
is
not
a
doer.
93.
The
physical
body
is
a
projection
just
as
a
dream
body
is
a
projection.
How
can
a
projection
be
born,
do
action
and
reap
the
fruits
of
action?
94.
Vedanta
texts
say
that
Self
ignorance
is
the
cause
of
the
belief
that
the
material
world
is
real,
just
as
an
unthinking
person
does
not
realize
that
a
pot
is
only
clay.
When
Self
ignorance
is
destroyed
how
can
the
belief
in
the
reality
of
the
material
world
be
sustained?
95.
Just
as
a
confused
person
can
mistake
a
rope
for
a
snake,
a
Self
ignorant
person
takes
the
phenomenal
world
to
be
the
reality.
96.
When
the
rope
is
known
the
snake
no
longer
appears.
When
the
Self
is
known
the
phenomenal
world
is
no
longer
taken
to
be
real.
Self
realization
does
not
mean
that
the
physical
world
disappears.
What
disappears
is
the
notion
that
it
is
anything
other
than
Awareness,
ones
own
self.
97.
Because
the
body
is
part
of
the
phenomenal
world
and
the
phenomenal
world
is
only
a
dream
how
can
there
be
Prarabdha
Karma?
It
is
to
educate
the
Self
ignorant
that
Vedanta
speaks
of
action
and
its
results.
As
long
as
you
take
yourself
to
be
the
author
of
your
actions
you
need
instruction
in
how
to
act.
There
are
other
texts,
particularly
the
Bhagavad
Gita,
that
address
the
doer
and
discuss
karma
in
detail.
But
this
text
presupposes
that
the
issue
of
action
has
been
largely
resolved.
98.
The
use
of
the
plural
actions
in
the
Upanishad
statement
And
all
the
actions
of
a
person
perish
when
the
Selfwhich
is
both
the
higher
and
the
lower
knowledgeis
realized
is
meant
to
negate
all
karmas
including
Prarabdha.
99.
If
a
person
ignores
the
knowledge
contained
in
this
statement
and
continues
to
believe
in
doership
and
the
results
of
action
he
or
she
will
not
realize
the
Self.
Therefore
the
truth
of
this
statement
should
be
embraced.
101.
The
Self
that
is
absolute
existence
and
knowledge
cannot
be
realized
without
constant
practice.
So
one
seeking
Self
knowledge
should
meditate
long
and
hard
on
the
Self.
This
Vedanta
text
also
addresses
a
doer
and
prescribes
a
subtle
actioninquiry,
the
result
of
which
is
Self
knowledge.
But
like
any
ritual,
whether
or
not
it
bears
fruit
depends
on
whether
or
not
the
rules
of
inquiry
are
followed
carefully.
The
scriptures
of
Vedanta
explain
the
rules.
I
have
emboldened
this
verse,
however,
because
it
is
meant
to
refute
the
perennial,
persistent
and
pig-headed
belief
that
enlightenment
is
some
kind
of
mystic
happening
or
the
result
of
transmission
from
a
guru.
Self
inquiry
is
hard
work.
It
is
not
an
easy
glamorous
path.
You
will
not
just
walk
into
a
Neo-Advaita
satsang
and
get
it.
And
if
you
do
you
can
be
sure
that
you
will
lose
it
before
long.
It
is
hard
work
because
mystic
experiences
do
not
permanently
remove
Self
ignorance.
When
the
experience
wears
off
and
ignorance
returns
the
mind
again
begins
to
think
from
a
dualistic
platformand
all
the
old
problems
return.
Self
inquiry
is
a
complete
brainwashing
program,
a
reorientation
of
the
thought
process
around
the
idea
of
non-duality
until
all
the
beliefs
holding
up
Self
ignorance
are
no
long
in
play.
When
this
happens
ignorance
collapses
for
want
of
support.
100.
Now
I
will
enumerate
the
fifteen
steps
for
the
attainment
of
Self
knowledge.
Practice
these
all
the
time.
The
following
steps
are
a
good
example
of
thought
reorientation.
In
every
age
most
spiritual
seekers
are
action
oriented
doers
and
take
to
some
form
of
Yoga,
spiritual
practice,
often
involving
considerable
and
systematic
discipline.
These
practices
produce
many
types
of
mystic
experiences
which
are
almost
always
fascinating,
liberating,
and
pleasurable.
The
experiences
one
gathers
by
the
practice
of
Yoga
have
both
an
upside
and
a
downside.
The
upside
is
that
they
invariably
include
non-dual
experiences
which
whets
ones
appetite
for
Self
realization
and
the
downside
is
that
they
do
not
address
the
limitation
of
experience
and
the
problem
of
doership.
In
any
case
the
Yoga
in
question
is
Raja
Yoga
or
Astanga
Yoga,
a
path
with
eight
steps
leading
to
Samadhi,
a
thought
free
state
of
mind
which
is
defined
as
liberation.
Buddhism,
meditation,
is
essentially
a
yogic
path.
The
Buddhas
eightfold
path
is
another
formulation
of
Astanga
Yoga.
Shankar
was
a
great
Vedanta
master
who
had
an
amazing
knack
for
changing
peoples
way
of
thinking.
What
he
has
done
here
is
to
co-opt
the
terms
used
by
Raja
Yoga
to
describe
the
path
to
enlightenment
and
convert
them
into
Vedantic
teachings.
Raja
Yoga
does
not
teach
Self
inquiry
or
Self
knowledge,
only
certain
mental
and
physical
disciplines.
Verse
104
is
an
excellent
example
of
this
conversion.
The
first
stage
of
Raja
Yoga
is
called
Yama,
control
of
the
senses.
But
this
control
is
to
be
effected
by
an
act
of
will.
One
simply
uses
ones
will
power
to
keep
the
senses
from
engaging
their
objects.
The
idea
behind
this
practice
is
that
sense
contact
is
bad
because
it
produces
attachment.
Shankara
suggests
a
simpler
and
more
effective
way.
He
does
not
dispute
the
idea
that
attachment
is
a
problem,
only
that
the
way
to
deal
with
it
is
not
by
will
power
but
to
see
everything
as
the
Self.
Seen
from
the
Selfs
point
of
view,
the
senses
are
not
a
problem.
In
reality
the
senses
do
not
struggle
to
experience.
They
are
automatically
hooked
up
with
their
respective
objects
by
the
Gunas,
unconscious
forces.
The
actual
problem
is
desire,
the
belief
that
hooking
up
the
senses
with
a
particular
object
will
somehow
make
me
more
whole,
more
complete
than
I
presently
am.
But
if
the
Self
is
non-dual
and
everything
is
the
Self
including
me,
then
I
am
already
whole
and
complete
and
therefore
I
need
not
create
some
kind
of
experience
that
will
make
me
feel
good.
Therefore,
the
idea
that
I
am
whole
and
complete
will
automatically
prevent
gratuitous
attempts
to
produce
experiential
happiness.
There
is
nothing
wrong
with
experiential
happiness
per
se
but
it
produces
vasanas,
attachments,
and
keeps
the
doer
locked
in
the
whirlpool
of
samsara,
an
endless
cycle
of
desire
and
activity.
And,
it
so
happens
that
experiential
happiness
is
actually
the
bliss
of
the
Self
although
it
seems
to
be
inherent
in
certain
objects
and
activities.
So
it
is
suggested
that
one
short-circuit
the
whole
karmic
process,
forego
indirect
object
happiness
and
take
the
happiness
directly
from
within
by
contemplating
on
the
Self.
Whatever
them
mind
contemplates
it
becomes
and
since
the
Self
is
bliss
the
mind
becomes
full
of
bliss
when
it
contemplates
on
the
Self.
There
is
no
need
to
critique
Raja
Yoga
here
and
explain
its
stages.
It
is
a
useful
path
for
extroverted
people
and
can
prepare
the
mind
for
Self
inquiry,
even
though
that
is
not
its
stated
aim.
102-103.
The
steps,
in
order,
are:
control
of
the
senses,
control
of
the
mind,
renunciation,
silence,
space,
time,
posture,
restraining
the
root
(Mulabandha),
bodily
equipoise,
firmness
of
vision,
control
of
the
vital
forces,
withdrawal
of
the
mind,
concentration,
Self-contemplation
and
complete
absorption
in
the
Self.
104.
Restraining
the
senses
with
the
knowledge
Everything
is
the
Self
is
properly
called
Yama.
It
should
be
practiced
continually.
105.
The
continuous
flow
the
Self
thought
to
the
exclusion
of
all
other
thoughts
is
called
Niyama.
When
regularly
practiced
it
causes
great
bliss.
106.
Renunciation
is
abandoning
the
belief
in
the
reality
of
the
phenomenal
universe
by
seeing
that
it
is
the
ever-conscious
Self.
It
is
immediate
liberation.
Generally
renunciation
is
considered
to
be
the
abandonment
of
certain
activities
by
someone
striving
for
liberation.
It
is
thought
that
once
all
activities
are
renounced
one
will
be
liberated.
But
if
you
dont
want
to
wait
for
liberation
abandon
the
belief
that
the
objects
and
activities
in
the
world
are
real.
If
they
are
not
real
what
use
is
it
to
pursue
them?
Unreal
doesnt
mean
non-existent,
only
that
they
are
not
permanent.
If
you
are
quite
happy
when
a
situation
that
was
formerly
producing
happiness
stops
producing
it
or
starts
producing
pain,
then
party
on
and
forget
liberation.
107.
The
wise
should
always
be
one
with
that
silence
from
which
speech
and
mind
rebound.
108-109.
Known
only
to
sages,
congenital
silence
is
that
from
which
speech
and
the
mind
rebound.
Observing
silence
by
restraining
speech
is
recommended
for
the
Self
ignorant.
110.
That
solitude
wherein
the
universe
does
not
exist
in
the
beginning,
end
or
middle
but
by
which
it
is
always
pervaded
is
known
as
space.
111.
The
non-dual
partless
Self
is
called
time
because
in
the
twinkling
of
an
eye
it
brings
into
existence
the
Creator
and
all
beings.
112.
The
true
posture
is
the
spontaneous
and
continuous
meditation
on
the
Self
and
not
the
meditation
on
objects
that
destroys
ones
happiness.
113.
That
perfect
merger
of
the
mind
into
the
Self,
the
support
of
the
universe
and
the
origin
of
all
beings,
is
known
as
the
accomplished
posture.
114.
That
limitless
Awareness
in
which
all
existence
is
rooted
should
be
the
basis
of
a
yogins
restraint
of
mind.
115.
Absorption
of
the
limbs
of
the
Subtle
Body
in
limitless
Awareness
is
true
equipoise,
not
the
mere
balancing
of
the
physical
limbs.
116.
The
noblest
vision
is
the
conversion
of
the
samsaric
way
of
seeing
into
non-dual
vision,
not
gazing
at
the
tip
of
the
nose
with
the
physical
eyes.
117.
Direct
your
attention
to
the
place
where
the
seer,
sight
and
the
seen
are
non-
different,
not
to
the
tip
of
the
nose.
118.
Pranayama
is
the
restraint
of
modifications
of
the
mind
brought
about
by
understanding
that
the
mind
is
the
Self
alone.
119-120.
Rechaka,
breathing
out,
is
the
negation
of
the
phenomenal
world
and
the
thought
I
am
the
Self
is
Puraka,
breathing
in.
The
steadiness
of
mind
that
comes
from
this
practice
is
called
Kumbhaka,
restraint
of
breath.
This
is
the
true
Pranayama
not
the
yogic
torture
of
the
nose.
121.
Seekers
of
liberation
should
practice
Pratyahara,
the
withdrawl
of
the
mind.
It
is
complete
absorption
in
the
Self
brought
about
by
the
understanding
that
the
Self
is
in
all
objects.
122.
Dharana,
concentration,
is
a
steady
mind
brought
about
by
the
realization
of
the
Self
in
every
thought.
123.
Dhyana,
meditation,
is
the
independence
from
objects
brought
about
by
complete
confidence
in
the
thought
I
am
limitless
Awareness.
It
produces
supreme
bliss.
124.
Samadhi,
also
known
as
Self
knowledge,
is
the
non-attachment
to
thought
brought
about
by
complete
identification
with
the
thought
I
am
the
Self,
limitless
Awareness.
125.
This
Samadhi
reveals
ones
natural
bliss
which
arises
spontaneously
as
one
clings
to
the
thought
I
am
limitless
Awareness.
126.
This
leads
to
the
understanding
that
the
Self
can
never
be
objectified,
practice
stops
and
the
realization
of
ones
natural
freedom
ensues.
127-128.
While
practicing
Samadhi
many
unavoidable
obstacles
occur:
lack
of
inquiry,
idleness,
desire
for
sense-pleasure,
sleep,
dullness,
distraction,
tasting
of
joy,
and
the
sense
of
blankness.
One
desiring
liberation
should
patiently
remove
these
obstacles.
129.
As
one
thinks
of
an
object
the
mind
tends
to
identify
with
it.
When
thinking
of
the
void
it
becomes
void,
whereas
by
the
thought
of
the
Self
it
becomes
perfect
because
the
Self
is
perfect.
Therefore
one
should
always
think
of
the
Self
if
one
wants
freedom.
130.
Those
who
abandon
the
purifying
thought
I
am
the
Self
are
little
better
than
animals.
131.
Blessed
and
respected
are
the
virtuous
ones
who
develop
their
consciousness
of
the
Self.
132.
Only
those
in
whom
the
consciousness
of
the
ever
present
Self
grows
to
maturity
attain
the
release
of
liberation,
not
those
whose
liberation
is
merely
verbal.
133.
Those
who
are
clever
discussers
of
the
Self
but
have
no
realization
and
are
attached
to
worldly
pleasures
are
reborn
over
and
over
as
a
consequence
of
their
lack
of
Self
realization.
134.
Those
pursuing
liberation
should
never
be
without
the
thought
of
the
Self.
135.
A
cause
inheres
in
an
effect
but
an
effect
does
not
inhere
in
the
cause.
In
the
absence
of
an
effect
there
can
be
no
cause.
136.
By
continual
contemplation
of
the
clay
and
the
pot
or
the
ring
and
gold
or
a
similar
metaphor
illustrating
the
relationship
between
the
Self
and
the
world
one
should
understand
that
when
the
effect
is
dismissed
only
the
pure
Selfwhich
is
beyond
speechremains.
137.
As
a
result
of
this
meditation
a
state
of
continual
awareness
of
the
Self
arises
in
the
pure
minded.
Eventually,
this
awareness
of
the
Self
is
merged
into
the
Self.
138.
The
inquirer
should
first
look
for
the
Self,
the
cause,
by
dismissing
all
objects
as
not
Self
and
then
look
for
Self
by
seeing
It
in
the
objects.
139.
Once
the
cause
is
seen
in
the
effectthe
Self
in
the
objectsthe
objects
should
be
dismissed.
What
remains
the
inquirer
is.
140.
The
mind
becomes
what
it
meditates
on
with
diligence
and
conviction.
141.
A
wise
person
always
sees
the
visible,
invisible
and
everything
else
as
Awareness
and
knows
that
he
or
she
is
only
Awareness.
142.
When
the
visible
is
reduced
to
the
invisible
the
universe
appears
as
Awareness.
This
understanding
fills
the
mind
with
endless
bliss.
143.
This
process
of
inquiry
is
called
Raja
Yoga.
For
those
whose
worldly
desires
are
only
partially
attenuated
it
is
to
be
combined
with
Hatha
Yoga.
144.
For
those
whose
minds
are
purified
Raja
Yoga
alone
will
result
in
Self
realization.
Purity
of
mind
is
quickly
attained
by
those
devoted
to
the
teacher
and
the
Self.