Aparokshanubhuti

Continuing of the causes of fear is due to the idea of separation. How the removal of ignorance is the only step for free from fear.

All names and forms have the Brahman as the substratum and every item in the world has the Brahman as its nature since they all have emanated from Brahman and any idea of difference is the cause for pain and fear.

The Upanishads refute these ideas of pervading etc. Hence the instances where it is being refuted by Upanishads are discussed. It is due to Maya or Universal nescience the reason for all variety appearing in the world. The substratum for all names and forms are One and only One Brahman.

The Appearance of the multitude of world is due to the ignorance of the Reality of the Pure Consciousness. The world is an apparent effect from it's material cause Brahman, Pure Consciousness. The Idea that Cause is pervading the effect and the effect is pervaded by the Cause is illusory and is due to ignorance.

In this episode the discrimination of Atman and body is concluded. Also the futility of such discrimination and the idea that Consciousness is divisible is negated

The discrimination between the Atman and Body is being continued in this episode also.

Discussions on the difference between Atman and Body

The view of Nihilists or Sunyavadins is explained and also the nature of knowledge is taken up for discussions

Three verses explaining the self effulgent nature of the Atman is being enumerated in this episode.

The nature of Atman is being explained in order to remove the ignorance which is causing the wrong identity.

The Self revealing nature of the Atman and the mutual identification of inert body and the self aware Atman are discussed in this episode

Episode 21 explains the nature of ignorance in terms of superimposing of qualities mutually on Self and body continues

Episode 19 explains the nature of ignorance in terms of superimposing of qualities mutually on Self and body

Final two verses discussing the method of Vichara or discrimination is taken up in this episode.

Further discussion for identifying the nature of discrimination for achieving the qualities of an apt aspirant

Continuing the discussions on the methods of identifying the nature of discrimination.

In this episode the nature of Vichara or discrimination is being discussed

Episode enumerating the need to emancipation and the necessity of discrimination through verses 9 to 11

Verse 9 explain the type of desire the aspirant should possess for getting free from the pangs of life and its troubles. This episode summarises the six fold personality traits that are must for a true aspirant explained from verse 6 to 9.

In this episode the 7th Verse explains the Uparati or forbearance as an attitude to dealings with the world. Verse 8 is dealing with Sraddha and Samadhanam, acceptance of the instructions and quietude of the mind. Verse 9 is introduced which conveys the burning desire to quench the pangs of life and its problems

In this episode the Verses 5,6 &7 are taken up. Verse 5 deals in Viveka or discrimination between permanent and transient. Verse 6 explains the first two of the six fold personality traits that are required for an aspirant viz. Sama and Dama controls of both external and internal senses. While the 7th Verse explains the Uparati or forbearance as an attitude to dealings with the world.

Discussions of the nature of aspirant's qualification in Verse 3. Verse 3 explains the Vairagya or the most important required qualification of detachment. Verse 5 enumerates the Viveka or the discrimination required in understanding the reality of Objects.

Continuing on Verse 2 and beginning of verse 3 along with Dipika commentary. Verse 2 enumerates the required four-fold qualification. In the Verse 3 the first requirement of detachment is taken up.

In this episode the Verses 1&2 are taken up with the Dipika Commentary. In the Verse 1 is the invocation and in Verse 2 Four fold qualifications of an aspirant.

The final four verses of the book. Discussing the method of remaining in the conviction of what we have understood as our nature and the nature of reality of experiences. As a concession to those who are incapable of this logical analysis and Rajayoga method of Vedanta, Acharya Sankara is advocating the shraddha is Guru and Deva Bhakti as a solution.

In this episode the opening statements of the Dipika commentary is taken up for discussions,

Session exclusively discussing and having Q&A on the classses so far completed

Explanation of Atma and AnAtma in the Dipika of Sri Vidhayaranya Muni

Final methods of establishing in the seat of Nidhidhyasanam the cause and effect relationship being notional also need to be dissolved and remain in the pure experience of awareness which is nothing other than Brahamakaravritti.

Following the Vedantic Samadhi is explained in these verses along with the next verses are giving the process by the Vrutti control to remain established in Brahmakara Vrutti

Group study of Aparokshanubhuti of Sri Sankaracharya.

What is Nidhidhyasanam following the Vedantic Samadhi is explained in these verses along with the pitfalls that can be the impediments in the process is also explained.

In this Sankara continues his definitions of Raja Yoga terminologies from the Advaita view point and negates the Patanjali HataYoga means. Pranayama, Pooraka, Kumbhaka, Rechaka, Prathyahara, Dharana etc.

Discussions on the first verse of Sri Sankaracharya and the first verse of Sri Vidhyaranya Muni as Invocations

In this episode we have Q&A followed by the first Verse introduced

Continuing the discussion on Advaita meditation on Sidhasanam, Mulabandham and Drshti from the non-duality point of view is explained.

In this the Advaita approach to Mounam, Desam, Kalam and Asaanm which are totally different from the traditional meanings are explained as abidance in Brahman as per Sri Sankara.

A brief introduction to systems of philosophy in India and the role of Advaita. Thought developments in the process of self-inquiry.

In these two verses Acharya is explaining the techniques as per Advaita how to practice NiyamaH and TyagaH for achieving the state of Nidhidhyasana

Sankara is helping those who could not understand the Truth explained in his first 100 verses by bringing in the Nirguna Barhaman Nidhidhyasanam with fifteen steps. He uses the Pantajali yoga terms in the Advaita aspect.

Concluding the philosophical portion of the text Acharya is categorically denying the popular notion of Prarabhdha in Jnani. As per him in doing this there is great injustice to Vedanta Philosophy by such views. How can both Prarabhdha and Jnana co-exist? Therefore there is no Prarabhdha for a Jnani. He further sets forth the fifteen folded Nirguna Brahma Nidhidhyasana for the sake of mediocre aspirants who were unable to grasp the philosophical import of the earlier verses.

Final verse before concluding the philosophy of Adhyasa and thereby the ideas of Prarabhdha Karma etc is being negated. Acharya removes the doubt about the validity of Vedas as to why then these are explained in the Sruthi Vakhyas

The three karma related effects of Agami, Sanchita and Prarabhda is detailed in this episode. How the knowledge of Self negates the very existence of them in reality is explained

Concluding the nature of misapprehension and how it is the cause of identification with body as Atman, the next stage is being explained based on prarabhda and release of it from the point of view of knowledge.

With various examples of our daily life events Acharya Sankara is helping us to realise how mutual superimposition is the root cause and it is the effect of ignorance of the reality.

In this episode the identification of the Self as body is being explained as the ignorance of the individual due to non-apprehension of reality. Various examples are used to demonstrate.

Brahman is the cause for the appearance for the multiplicity of the world and is in separable. The same Brahman appears differently for the wise as pure and the ignorant as impure.

Brahman is the substratum for all actions. It is the Brahman which is also the inseparable cause for the appearance of the various names and forms.

Various illustrations are enumerated to show that its a superimposition on Brahman what is known and Jeeva.

Ignorance being the result of not knowing the nature of Atman is the cause for duality and multitude. Gaining the real nature of Non-Dual Atman is the only solution. For this the identification of the individual Jeeva with the Universal Brahman is explained. The supporting Upanishads quotes are also discussed to support the same. The three states of the individual experience is also detailed to know the truth.