Aparokshanubhuti-13

Verse 23

• The passage criticizes the deluded identification of the self with the body.
• It uses the example of a pot: just as one knows "this pot is mine" but never thinks "I am the pot," so too should one understand the body.
• The text underscores the deep-rooted error (avidyā) that causes one to superimpose "I" on the body.
• Even after intellectually knowing "the body is mine," people still emotionally identify as "I am the body" — this is highlighted as a great wonder and deep ignorance.

Verse 24 to 28

• Well then, the notion "this (body) is the Self" — this is a misconception, another form of delusion, an effect of ignorance, and inferred from its signs. Such is this ignorance.

Then, what is its remover? (Such a question naturally arises.)

Since Self-knowledge is opposed to ignorance, Self-knowledge alone is indeed the remover of Self-ignorance — this is the intention.

• The pratyag-ātman (inner self) appears to undergo changes, but these belong to the body, not to the true self.
• The self is really changeless (nirvikāra), formless (nirākāra), faultless (niravadya), and imperishable (avyaya).
• The mistaken notion "I am born", "I die", "I suffer", etc., is due to ignorance — like mistaking nacre for silver.
• Repetition of these points is intentional to remove deep-seated habitual errors.
• The self-knowledge is not subject to any disease or defect (nirāmaya).
• It is not a reflection, nor a product dependent on mental or physical results (nirābhāsa).
• It transcends all conceptual distinctions (nirvikalpa).
• It is pervasive, beyond spatial limitation (vyāpaka).
• Nirguṇa — without attributes because all qualities belong to Māyā.
• Niṣkriya — actionless.
• Nitya — eternal.
• Nityamukta — forever free.
• Acyuta — unchanging, of sat-cit-ānanda nature.
• Nirmala — pure, free from ignorance and its effects.
• Niścala — unmoving, like space.
• Ananta — infinite.
• Śuddha — absolutely pure.
• Ajara — undecaying.
• Amara — deathless.