Premium Posts ~ SabdapUrvayoga ~ 2

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Om Namo Bhagavathe Sri Ramanaaya

 

>From previous sequence... [items in square brackets are the poster’s insertions]

 

“Many people experienced deep states of quiet,samadhis, kundalini activity, and

so on in Bhagavan's presence that didn't occur when they were away from him.

Isn't this something useful that only a living Guru can provide?...I am trying

very hard to take this to heart”

 

 

~~~~ Sequence 2 ~~~~

Dear Rob,> But a question comes to mind. What about transmission, or diksha, or

the power of the presence, or whatever we should call it?> Many people

experienced deep states of quiet,> samadhis, kundalini activity, etc., in>

Bhagavan's presence that didn't occur when> they were away from him. Isn't

this> something useful that only a living Guru can> provide?

If by ‘living’ embodied is meant then surely that is simply an enforcement of

the ‘I am the body idea’. Guru is eternal. Surrender is the key to eternity. In

the presence of the Sage, indeed, there appears to be less mindstuff. However

when mindstuff dissipates, everywhere is the presence of the Sage.

Avadhuta's story shows us that, for one surrendered to the Lord, all is the

Lord's Grace, all is the Lord's diksha (whether seen as human or otherwise).

There is never any intervention, as such. The real teacher is one's very own

Self. To believe otherwise is like joining the stars to make a picture.

As for Bhagavan's presence, the presence of the Self, it is as vibrant now as it

has always been. Can it be limited by time or space?

Ever Yours in Sri Bhagavan,

Milesp.s. An Upanisad says: ‘If one is fit to judge the fitness of a guru then

surely one is indeed guru already.’

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> Miles, can you please say something more about shabdapurvayoga? >You have>

mentioned it several times - at other places also. Is it a certain >form of

exercise?

Bhartrhari has stated that Grammar is the straight road for those who would

attain liberation in Brahman. The twentieth century Sage of Arunacala, Ramana

Maharsi, a proponent of ajatavada, similarly referred to the discipline of

atmavicara as the straight path to Self-Realisation.

As we have seen, the essence of Bhartrhari’s method is indeed atmavicara.

Bhartrhari’s insistence that any appearance of parts is simply a fiction, at

all levels of the language system, mark him as an uncompromising non-dualist.

This analysis may at times be considered by some as beyond reason and this is

an important point. Buddhi stands at the doorway to liberation. Turning one way

buddhi, ‘in the form of the enjoyer, that which is enjoyed, and the enjoyment,’

wanders, discriminates and rationalises a sequential description of the

empirical world view. Multiple views dependent on ahamkara [‘I’-maker, ego] are

then observed.

Although undifferentiated it (Brahman) behaves as if differentiated because of

its (denotative) potentials. Turning the other way buddhi stops dead in its

tracks and Brahman shines forth in undifferentiated splendour as always. His

philosophy does not negate the empirical world but rather returns it to its

rightful place as an uncaused appearance in Brahman. In this his philosophy is

synonymous with that of the ajatavadin.

....There are ten ‘concepts’ for attaining Brahman. These are linked to the

techniques of sabdapUrvayoga. Iyer, along with others, has expressed doubt as

to whether these are ...ten different conceptions of moksa or ten different

aspects of the Grammarian’s concept of moksa. (Iyer, 1992; 139). It seems

clear, however, that these are indeed Bhartrhari’s own ideas which all have the

common theme of attainment of the Supreme Self as their substance. The first is

a straightforward statement to the effect that one who desires liberation must

cut the knot (granthi) of the ego (ahamkara). The rest are simply re-statements

of this primary one. They speak of merging with the Original Source, withdrawal

of the senses from their objects, inner joy without the aid of external means,

knowing nothing except the Self, desiring nothing but the Self, interest in the

inner Self, possession of all powers, non-intervention of time in the individual

self, and finally negation of self. (exerpted from: An Exploration of the

Metaphysical Rationale at the Heart of Bhartrhari’s Vakyapadiya (‘Grammar as

the door to liberation, a Problem for the Modern Scholar?’) Miles Wright; 2000,

Edinburgh University)

Ever Yours in Sri Bhagavan,

Miles

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om namo bhagavate SrI ramaNAya

Dear group members,

My mail to Sri Miles sent a few days ago has some serious errors. I regret these

errors which reflect a lack of shraddha. I seek your forgivance.Here are some

corrections.My earlier mail to Sri Miles reads as follows:

> Dear Sri Miles,

> Thank you for this wonderful elucidation. Notwithstanding the fact I have

heard and read about >SabdapUrvayoga since you described it more than two years

ago, I feel that only today my >understanding has made some progress.<

>When Sri Miles had referred to SabdapUrvayoga a few years ago, I was under the

impression >that it is one of the yogas expounded in the past. I must have made

occassional and sporadic >attempts to find out more about it.

>When I attempt to recollect with some effort all I am able to recall is that I

got read about >Sabdabrahman and about pUrvamimASa. I don't think I came across

any direct reference to >SabdapUrvayoga. Trying to locate the sources from where

I got to read the above, I find that the >first and only references to

SabdapUrvayoga are the mails of Sri Miles.

[so what exactly is sabdapUrvayoga...?]

~~~~End of Sequence 2~~~~

[...To be continued]

Siva—Siva

 

 

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