For Śaṁkara, non-duality or advaita is the only reality and duality is a matter of ignorance or avidyā.  The individual self or jīva which is identical with Brahman, because of the superimposition of the limiting adjuncts of mind, body etc., appears to be different. So, as long as we are within avidyā such superimpositions will continue to exist and which creates hindrances in the non-dual perception of the reality. Now, question arises that being within the world of duality, how it is possible to go beyond avidyā and realise the reality of oneness or non-duality. Thus the paper will comprise first of all what Śaṁkara understands by the term aparokṣānubhūti. Moreover, the present study also will try to highlight Śaṁkara’s view on the different antecedent conditions which Śaṁkara considers as pre-requisite for such perception. But the problem may arise in Śaṁkara’s aparokṣānubhūti to show its practicality. Does the role of man is only to go beyond this world of multiplicity and to attain individual salvation? Does he has nothing to do as a man being in this world and help to attain universal salvation i.e., the salvation of others? In this present study, this problem may be tried to solve from the perspective of Vivekananda, who tries to see aparokṣānubhūti from the practical standpoint, as for him aparokṣānubhūti which he termed as ‘transcendent perception’ changes the way of looking at the world of duality without diminishing it and also gives way to universal salvation.


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2020-11-05 — Updated on 2021-01-07


How to Cite

DR. PARMITA CHOWDHURY. (2021). ŚAṀKARA’S APAROKṢĀNUBHŪTI – IS IT PRACTICAL?. PalArch’s Journal of Archaeology of Egypt / Egyptology, 17(9), 5486 - 5493. Retrieved from https://www.archives.palarch.nl/index.php/jae/article/view/5019 (Original work published November 5, 2020)