The Aparokṣ�nubhūti incorporates dualistic Yoga practice and philosophy into non-dual Ved�nta. Yoga is presented as a purificatory practice, which helps to develop the discernment (viveka) required for the ultimate Advaitic realization of the equality of �tman and brahman. Although attributed to Śaṅkar�c�rya, the Aparokṣ�nubhūti was more likely written between the late fifteenth and mid-sixteenth century, on the early side of the Advaitic response to the growing popularity of haṭhayoga. The Aparokṣ�nubhūti is one of the earliest texts to mention r�jayoga, teaching a unique fifteen-part path, which includes a redefined version of Patañjali’s eight auxiliaries, leading to sam�dhi and ultimately to immediate awareness of the self, as its title suggests. Its main commentary—the Dīpik�—attributed to the fourteenth-century Vidy�raṇya, though probably written a few centuries later, suggests haṭhayoga as a last resort and unusually equates it with the yoga of Patañjali. This incorporation of Yoga into Advaita occurs in the Aparokṣ�nubhūti through the widening definitions of key Advaitic terms such as nididhy�sana (contemplation) to include yogic practices. The reason given for this inclusivity is the need to address the pr�rabdha (ripe) karma of those who have not yet cognized brahman, though presumably with the greater intention of subverting the growing tradition of haṭhayoga into its domain. In this thesis I translate the entire Dīpik� and look at key verses in some of the other, more recent commentaries to understand how and why Yoga and Advaita have been integrated together over time. I contextualize this with respect to contemporaneous texts on haṭhayoga, as well as later syncretic texts such as the Yoga Upaniṣads, which incorporate Advaita and the Aparokṣ�nubhūti in their own way. I then briefly look at how this has manifested in modern yoga, where the teachings of Yoga, S�ṃkhya, and Ved�nta have become inextricably intertwined.