Signals, Inferences, and the Enabler – Pratyaksha, Paroksha and Aparoksha

Pratyaksha:     Perception.
Signals as received through our sense organs. These signals are identical to the signals received by all objects of nature. Using eye as an example, this perception is same as:
A bird or rabbit receiving signals through their eyes.
A camera or telescope receiving optical signals through the lens or eye piece, etc.

Paroksha:           Inferred knowledge.
Our knowledge/understanding, inferred through our mind and intellect. This inferred knowledge is through the connectors, ropes, or Guna: Knowledge, Bias and Ignorance and their combination perceived as Tranquility, Turbulence and Inertial. For details see: Anatomy of our experience.  

Our actions and behavior in this world are relentlessly dependent on these connectors (Guna) and their change from moment to moment, over a period, depending on situation and circumstances, etc.
Observing these connections and managing them is self-control or Yoga. This self-control is facilitated by an objective frame of mind, which is calm, contemplative and not perturbed by the signals and their variations. Our mind is more objective, when it is not self-centered in terms of needs and wants (free from ego) and hence free from anxieties on effects or outcome (Karma Phala Thyagam).
Such self-control with objective frame of mind and un-attached outlook (Yogi) is a cultivated habit. Physical exercises (Hatha Yoga), Mental and emotional control (meditation and Bhakthi Yoga) and reflection and analysis (Jnana Yoga) are the tools available through our traditions and Vedic scriptures.

Aparoksha:        Implicit acknowledgement of the “enabler” of all our perceptions and the inferred knowledge.
Our perception of the world around us through our body, mind, and intellect (through the signals received and the signals we send out) – Prathyaksha – and our analysis of these signals and inferences – Paroksha – are merely cause /effect or outcomes. The source for all these outcomes is the infinite forces of nature. Vedic Scripture identifies this universe of forces of nature by a singular noun: Brahman.
This knowledge and perception that the Brahman (infinite forces of nature) is the enabler and all else is enabled can be instantaneous and spontaneous. It requires a frame of mind that thinks that “I” – the human – is also an integral part of nature and none other than nature (Tat Thwam Asi). Like a seed grows into a plant or tree, we merely grow and age under the forces of nature. A mango fruit is sweet or sour by its very nature – even though it may be considered tasty and likeable or disliked. The like/dislike in us is also part of nature, which we can relate to through Pratyaksha and Paroksha as described above. The seed, the plant, fruit, our like/dislike, and our understanding of all these, are all enabled by the forces of nature (i.e.) Brahman.

Aparoksha is the implicit acceptance and acknowledgement of this enabler, the Brahman as an inherent of part of us: I am Brahman – Aham Brahma – and Everything is Brahman – Sarvam Brahma Mayam.
This implicit acceptance of Brahman as “I” is described in the following five verses of Prakarana Grantha in Vedanta shastra titled ‘Aparoksha Anubhuti’ written by Bhagawan Shri Adi Shankaracharya.

The wise say that the true knowledge is that,
“I am not the body, which is an illusion.
But I am Brahman, I am peace, I am equanimity,
I am the existence, bliss, and knowledge (Sat Chit Ananda)                          24

I am without change, without any form,
Without any blemish and without any decay.”                                                  25

I am without disease, beyond all comprehension,
Beyond any change and I am all pervading.”                                                     26

I am without properties and without any activity,
I am permanent, forever free, and imperishable.”                                             27

I am without stains, without movement and limits,
I am pure, I never age, and I never die.”                                                            28

Above blog post was motivated by an online mail invitation.
One of the deeper texts of Prakarana Grantha in Vedanta shastra is ‘Aparoksha Anubhuti’ written by Bhagawan Shri Adi Shankaracharya. A prakriya Grantha is a book of definitions to explain the deep truths given in the scriptures (Shastras). This text may look simple but very deep in its content and thoughts. It leads to deeper meditation once we try to internalize the contents of the text.
We use three words in Vedanta: Pratyaksha, Paroksha and Aparoksha. Pratyaksha is whatever we can see through senses. Paroksha is indirect or gaining knowledge through inference and objective analysis with non-attachment, akin to ‘through the eyes of someone else’. Aparoksha is an immediate and transcendental experience after which there will be left no doubts whatsoever regarding the true nature of self. This is an experience that puts an end to all our misconceptions born of ignorance.
This is a text which emphasizes practice and not a theoretical explanation. This gives many pointers to Meditation for a sincere seeker. The retreat will focus on providing a comprehensive overview of the teachings of the text.