6.36 Aparokshaanubhava (Direct Immediate Realization)

Visible (pratyaksha) means that which is in front of the senses, like this watch. Non-immediate (paroksha) means that which is not in front of the senses, but has other means to know it, such as heaven. Immediate (aparoksha) means that which is neither in front of the senses like the watch nor has any other means, like the eyes themselves. Eyes are immediate, heaven is non-immediate and the watch is visible. The mental transformations (vikaara) of desire and anger etc. are immediate. Sleep, joy, sorrow etc. are also immediate.   And what are we? We do not need eyes nor skin to see ourselves. We don't lose the sense of "I" in sleep, it does not come and go. We are directly immediate (saakshaat aparoksha). That which is immediate but remains only till the duration of the thought flow is called immediate, and that which, even during the absence of the thought flow, remains as the witness of the thought flow, that is called directly immediate. The "I" is the direct immediate, our own self, there is nothing to restrict it, that is why it is brahman.   This knowledge of brahman is not for worship, for chanting, for remembering. It is for this purpose : to experience that knowledge which remains in the midst of all other knowledge that comes and goes. This is a watch, this is a book, this is a loudspeaker, this is a woman, this is a man. All these things are different but the one thing called knowledge is common, is only one. We see three hundred people, but there is one eye. There are two eyes, but the mind is one. There are several mental thought flows and they are ever changing, but their witness is me who is one, non-changing. This is direct immediate realization (aparokshaanubhava).