Premium Posts ~ SabdapUrvayoga ~ 3

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Om Namo Bhagavathe Sri Ramanaaya

 

Greetings.

To refresh ourselves on the previous post in this short series:.....

 

>>>> I find that the >first and only references to SabdapUrvayoga are the mails

of Sri Miles. >>>[so what exactly is sabdapUrvayoga...?],

We now pick up, and continue, this thread :-)

 

~~~~Sequence 3~~~~

 

Question:

>The statement made by me:> Notwithstanding the fact I have heard and read about

>SabdapUrvayoga since you described it more than two years ago, ..>is an

erroneous and careless one.

>>Now I think, it was Sri Miles who coined the word "SabdapUrvayoga". I am able

to understand the meaning of >>"SabdapUrvayoga" at the intellectual level. I

have reproduced a paragraph from his recent mail which describes >>"atmavicArA"

as akin to reversal of the >>sequence of outward movement from paSyantI to

vaikharI.

Answer:

The sequence moves outwards from paSyantI (Self as Sabdabrahman) through

madhyamA (subtle thought) and becomes vocal as vaikharI (spoken language,

internal or external). The reversal of this sequence is akin to atma vicara.*

Question:

>Dear Sri Miles! You have put up with Suri's ignorance all along with >enormous

patience. Please give us an exposition on “SabdapUrvayoga”>Am I right in

understanding that “SabdapUrvayoga” is this yoga of >atmavicArA described

above?

om gurave namah

suri

~~~~End of Sequence 3~~~~

[....To be continued]--- End forwarded message ---

Compare the following:

[Asterisked phrases (*) denote the analogy of SabdapUrvayoga)

“NinaivukaLait tavirttu jakamendR’oor poruL anniyamaa yillai. tuukkattil

NinaivukaLillai, jakamumillai; jaakra soppanangkaLil NinaivukaLuLLa, jakamum

un>du. silaNtippuussi eppadit tannidamiruNtu veLiyil Nuulai NuuRRu maRupadiyum

tannuL izhuttuk koLLukiRatoo, appadiyee manamum tannidattiliruNtu veLiyil

jakattait tootRRuvittu maRupadiyum tan idamee oddukkikkoLukiRatu.”

“Apart from thought, there isn’t any world or anything ‘different’ or

‘separate’; in deep sleep there aren’t any thoughts and there isn’t a world,

[but] in the waking and the dreaming states there is ‘a world’. The spider

spins threads, spinning them out from its body and then withdrawing them back

into itself*, and in just the same way the mind projects out ‘the world’

—causing its manifestation— before it withdraws it once again into its own

place*.”

This excerpt is from the fourth paragraph of Naanaar, (Who Am I?) in the

Nuu[t]Riraddu (Collected Works), and can be studied parallel to Sri Dora’s

posting sequence.

 

anbudan

John

Siva—Siva

 

 

Version: 7.0.308 / Virus Database: 266.7.4 - Release 18/03/2005

[Guest guest]

Dear Sri John

Just this very day I started reading Swami Muktananda's

`Nothing exits that is not SIVA'. I read his commentary on

the following aphorism:

 

jnAnAdhisthAnam mAtrkA

 

MAtrkA [the power of sound inherent in the letters of the alphabet]

is the source of limited knowledge

 

Siva Sutra 1.4

 

Then I came across your posting to Sri Miles requesting

clarification on SabdapUrvayoga. Excitement from the

`coincidence'

has proved too strong to resist. So here I am sharing a transcript

of my reading. I too shall be very grateful to hear from Sri Miles

his comments on AtmavichAr in relation to the levels of speech.

 

 

(condensed version of commentary by Swami Muktanand):

 

When Parasakti – or Citi Bhagavati the Universal Consciousness

–

limits Herself, She manifests as MatrkA – the group of letters or

sound-syllables. MAtrkA is the cause of one's pain and pleasure.

All

thoughts & feelings arising in the mind – without exception –

are

the work of MAtrkA. No thoughts, words, language, poetry,

scriptures etc can pass beyond the world of letters.

MAtrkA arises in the heart, from inner speech.

There are 4 levels of speech corresponding to the 4 bodies –

1. Vaikhari is the speech of the tongue - the gross body.

2. MadhyamA – in the throat – corresponds to subtle body

– refers

to speech not yet emerged but known to subtle intellect.

3. Pasyanti – words exist in the heart – corresponds to

causal body.

Here the words are hidden from the intellect --- they arise at

this level from MAtrkA – the letters.

4. ParA – the 4th level – lying beneath the 3rd –

corresponds to the

supracausal body. Some say parA is at the navel - but in

actuality this subtlest level of speech is all pervasivse –

can

be known anywhere. MAtrkA has its source in the parA level.

 

Letters combine – form a word with its own meaning – create

its own

image – and its own feeling. `M-a-n-g-o' can give rise to

pleasure. `Y-o-u f-o-o-l' can cause pain, hurt, anger. ----

MAtrkA

creates infinite images – is the source of not only our pain &

pleasure but of the entire universe. Only if one does not identify

with the images or their objects, one does not experience suffering.

( eg. If one does not recognise words spoken in a foreign tongue as

being abusive, there can be no cause for offence.)

 

The world has arisen from sound-syllables (of the Sanskrit alphabet)

which are nothing but MAtrkA. Just as it creates the outer world, it

also creates infinite inner worlds. – Different feelings arise in

the heart – and the individual soul keeps moving among these

feelings throughout its life – experiencing pain & pleasure. Day

&

night – even in sleep – mAtrkA continues to create these

thoughts &

feelings within us. MAtrkA is alive in Savikalpa samadhi – with

thought. It dies (ceases to work) only when one attains the state of

thoughtlessness – Nirvikalpa Samadhi.

 

In the inner space, MAtrkA sakti creates letters – one

experiences

them, begins to dwell in them, becomes infatuated by them – and

as

a result performs actions in the world. This is worldliness. MAtrkA

is the source of the 3 malas – the impurities. – anAvamala

makes one

feel imperfect – mAyimala causes one to be lost in duality –

kArmamala causes one to be caught up in the fruit of one's good

or

bad actions. --- Instead of understanding that one is (already) the

Self, one considers oneself to be a mere human being caught up in

worldliness – ones knowledge has become contracted.

 

However, just as mAtrkA can cause us to contract – mAtrkA can

also

help us to expand our knowledge. When once MAtrkA Sakti and its

work is understood, the same Sakti expands within this very body

–

and one becomes Siva.

............

(From here on Swami Muktanand talks about understanding the work of

mAtrkA sakti through watching, steadying, controlling ones thoughts

& manipulating them according to ones will & thus conquering ones

senses - becoming a Yogi – this being the reason why one has to

practise yoga.)

 

-------------------------

 

RamanaMaharshi, "John Champneys"

<ramanachala@o...> wrote:

> >>Now I think, it was Sri Miles who coined the

word "SabdapUrvayoga". I am able to understand the meaning of

>>"SabdapUrvayoga" at the intellectual level. I have reproduced a

paragraph from his recent mail which describes >>"atmavicArA" as

akin to reversal of the >>sequence of outward movement from paSyantI

to vaikharI.

>

> Answer:

>

> The sequence moves outwards from paSyantI (Self as Sabdabrahman)

through madhyamA (subtle thought) and becomes vocal as vaikharI

(spoken language, internal or external). The reversal of this

sequence is akin to atma vicara.*

>

> Question:

>

> >Dear Sri Miles! You have put up with Suri's ignorance all along

with

> >enormous patience. Please give us an exposition

on "SabdapUrvayoga"

> >Am I right in understanding that "SabdapUrvayoga" is this yoga of

> >atmavicArA described above?