How Could the Body be the Self?

The Aparokṣānubhūti or “Immediate Awareness” is often taught as a classic primer of Advaita (non-dual) Vedānta philosophy. Although it is attributed to the early eighth century philosopher and teacher Śaṅkarācārya, it was more likely written in the fourteenth or fifteenth century, partly in response to the growth of haṭha yoga. Its first ninety-nine verses teach a traditional Advaitic method, which the commentator explains is for the superior or what I will call the A student, while the remaining forty-five verses incorporate a unique version of rāja yoga, including a fifteen-part system, for the mediocre or B student. The text focuses on the fundamental misunderstanding of mistaking the body for the self, just as in the classical example, one might mistake a rope in the road for a snake at night and act out of fear, because one’s vision is clouded by darkness. In other words, it explores the ways in which we get caught up in a false perception of reality, and how we can correct that by recognizing the self as formless, changeless, and eternal. This is done with the help of practices that teach us to see through illusion, which are eventually let go of when we attain pure awareness.

The text begins with a detailed description of the traditional Vedāntic prerequisites that are necessary for the A student. These fourfold conditions (which actually turn out to be nine) are detachment, discernment, the six treasures (tranquility, restraint, withdrawal, endurance, faith, and deep meditation) and finally, desire for liberation.[note] vairāgya, viveka, śama, dama, uparati, titiksā, śraddhā, samādhāna, and mumukṣutā.[/note] In order to be a superior student one clearly already has to have done some work! The following verse then explains the basic aim of Advaita. In Sanskrit, the prefix “a” is used for negation, so the word a-dvaita literally means “non-dualism” (not-two), and its goal is to fully comprehend this underlying state.

ukta-sādhana-yuktena vicāraḥ puruṣeṇa hi |

kartavyo jñāna-siddhyartham ātmanaḥ śubham icchatā || 10 ||

Indeed, by a person who is yoked,

To the means that were spoken of,

Inquiry is to be undertaken for the purpose of attaining understanding of the self,

With the desire for ultimate happiness.

ukta-sādhana-yuktena = by a person who is yoked to the means that were spoken of (tatpuruṣa compound, inst. sg.); vicāraḥ = inquiry (masc. nom. sg.); puruṣena = by a person (masc. inst. sg.); hi = indeed (indeclinable); kartavyaḥ = to be undertaken (gerundive, masc. nom. sg.);

jñāna-siddhyartham = for the purpose of attaining understanding (tatpuruṣa compound, indeclinable); ātmanaḥ = of the self (masc. gen. sg.); śubham = ultimate happiness (neut. acc. sg.); icchatā = with the desire (fem. inst. sg.)

Note the word yukta – from the root yuj which also gives us yoga – means that one must be continuously engaged in these prerequisites since they are practices (sādhana). The verse then tells us that the purpose is the attainment of understanding of the self; in other words, as the main commentary explains, “for the arising of the awareness of the oneness of the self and brahman.” This is the ultimate realization of Advaita – that the individual self (ātman) is the same as the universal self (brahman).[note]brahmātmaikya-bodhodbhavanāya[/note] It then says that one should do this with the desire for the highest happiness, which means the ultimate human aim of liberation (mokṣa).

The majority of the following verses highlight the difference between this supreme understanding (jñāna), and its opposite, mis-understanding (a-jñāna). Understanding is said to arise only through the practice of inquiry (vicāra). And misunderstanding involves the misidentification of mistaking the body for the self, as explained for example, in this verse:

ātmā viniṣkalo hyeko deho bahubhir āvṛtaḥ |

tayor aikyaṃ prapaśyanti kim ajñānam ataḥ param || 17 ||

The self is indeed one, without parts,

While the body is covered by many.

They see oneness of these two.

What is misunderstanding, but this?

ātmā = the self (masc. nom. sg.); viniṣkalaḥ= without parts (masc. nom. sg.);hi = indeed (indeclinable);ekaḥ= one (masc. nom. sg.);dehaḥ= body (masc. nom. sg.);bahubhir= by many (neut. inst. sg.);āvṛtaḥ= covered (masc. nom. sg.); tayoḥ = of these two (pronoun, masc. gen. du.);aikyaṃ = oneness (neut. acc. sg.);prapaśyanti= they see (present, 3rd p. pl. pra√paś); kim = what (interrogative pronoun);ajñānam= misunderstanding (masc. acc. sg.);ataḥ param= but this (indeclinable)

One of the significant things about this text is its use of repetition. There are four other verses that share the final quarter with this verse. And much of the text is broken down in this way. A bit later, there are twelve verses that share the final line of “Similarly, one sees the body as the self, on account of misunderstanding.”[note]tad vad ātmani dehatvaṃ paāyaty ajñāna-yogataḥ[/note] The repetition speaks to the fact that these texts were originally taught through oral tradition and this text must have been intended to be passed down in that way. It also takes a lot of repetition to break through our conditioned ways of thinking. We are so accustomed to identifying with our bodies and to thinking that is who we really are, but as we all know that can cause us so much suffering.

To explain what understanding really is, the text gives a classical definition:

brahmaivāhaṃ samaḥ śāntaḥ sac-cid-ānanda-lakṣaṇaḥ |

nāhaṃ deho hy asad-rūpo jñānam ity ucyate budhaiḥ || 24 ||

I am indeed brahman, constant, peaceful,

With the characteristics of existence, consciousness, and bliss.

I am not the body, for its form is non-existence.

This is said to be understanding by the wise.

brahma= brahman, the Universal Self (neut. nom. sg.); eva = indeed, only (indeclinable);ahaṃ= I (pronoun, nom. sg.); samaḥ= constant, equal (masc. nom. sg.); śāntaḥ = peaceful (masc. nom. sg.); sac-cid-ānanda-lakṣaṇaḥ= with the characteristics of existence, consciousness, and bliss (bahuvrīhi compound, masc. nom. sg.); na= not (indeclinable);ahaṃ= I (pronoun, nom. sg.);dehaḥ= body (masc. nom. sg.);hi= for, indeed (indeclinable);asad-rūpaḥ=whose form is non-existence (masc. nom. sg.); jñānam = understanding (masc. acc. sg.);iti(quotative particle); ucyate= it is said (passive, 3rd p. sg. √vac);budhaiḥ = by the wise (masc. inst. pl.)

The first quarter of this verse echoes the great sayings (mahāvākyas) of the Upaniṣads: I am indeed brahman (brahma eva aham). In traditional Advaitic thought, all one has to do is hear, reflect upon, and contemplate these sayings in order to attain realization. Another common saying is “I am that” (so ‘ham). There is then a series of verses ending with the inquiry, “How could the body be the self?”

ahaṃ vikāra-hīnas tu deho nityaṃ vikāravān |