Premium Posts ~ SabdapUrvayoga ~ 5

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Om Namo Bhagavathe Sri Ramanaaya...

 

Greetings, and a warm welcome to new members.

 

First of all, we’ll pick up at the point we left off last time. Asterisks (*)

refer to footnotes at the end of the posting, for members who want to follow up

the point further.

 

The way out is inevitably the way back. [Contrast this with Sri Bhagavan’s ‘Go

back the way you came’) The path is well trodden, but [it is] neglected, and

taken for granted. In the normal course of the day, words-spoken travel out,

and words-heard travel in. But it is, indeed, possible to travel “in” at all

times. Brahman is eka, One, and does not change, yet through the auspices of

kAlaSakti (Brahman’s Power of Time) it is conceded that the differentiated

world ‘emanates’. This emanation (or rather ‘apparent emanation’) is produced

by —and produces— the sequence of ‘words’ and ‘thoughts’, and the

instantaneous understanding ‘I am’, which lies self-evidently at the ‘Door’,

then becomes plotted, — the Centre without circumference [appears to] become

‘located’ in space. Predicates [other things which follow on] then

abound....celebrated as neither more nor less than One, (it) becomes fragmented

because of recourse to (its denotating*) potentiality.

Although undifferentiated, it behaves as if differentiated because of

its(denotative*) potentials. (Vakyapadiya, 1; 2)

‘I’ points to something, other than itself, and names it....

[*denotating/denoting: more posts, seeking to clarify or explain this, can

follow after the end of the sequence

[~~End of Sequence 4~~]

Now we continue with the concluding episode of the series:Items in square brackets are mine

~~ Sequence 5 ~~

The essence of language is Brahman and it is through the auspices of

language that ‘Naming’ takes place. Brahman names ‘Brahman’. For example, when

I talk about ‘My’ hand I do not have to sever it first, although in giving it a

denotation [Outline? calling it a ‘thing’], I impose a certain otherness to it.

Similarly, Brahman neither changes nor divides when It is named. Even the name

used is ‘Brahman’, ‘akshara’, ‘the imperishable syllable’, in the ultimate

analysis known as

Om. -- \

 

“Vishnu is seated with Vishnu,

Vishnu is feeding Vishnu;

(Vishnu is eating Vishnu)

Why do you laugh, O Vishnu?

Whatever is, is Vishnu.”

 

SabdapUrvayoga reveals an understanding of the true nature of language and the

subsequent liberation (moksha), which naturally pertains to such understanding,

reveals our True Identity. In the ultimate analysis, all words refer to

Brahman, as Sabdabrahman. This appears to be the force of the following

kArikA**: 'Therefore that which purifies the word is attainment of the Supreme

Self. He, who knows the truth of its origin, attains the immortal Brahman.’ (VP

1. 131)

SabdapUrvayoga describes the goal while all the while remaining as the means.

I trust this wee introduction helps.

Ever Yours in Sri Bhagavan,

Miles**A kArikA is a verse which explains grammatical rules or indeed grammar in

general. It also refers to a memorial verse; or more generally 'activity' or

'torment'.

--- End forwarded message ---

[sequence concluded]

A vote of thanks to our list owner for raising this fascinating topic all those

years ago. As stated earlier, it has been so helpful and practical for the

inner practice that it was given an airing here. The subject itself is a rare

jewel, an item so often overlooked, and it has only appeared on this list —

nowhere else. Try Googling it and see! My own experience is that clarity about

this topic has dawned only slowly, but as the mists have cleared it is seen as

dynamic. Although it may be thought of as being for academics only, the

experience here that it is very much “hands on”. Like the Atma Vichara (not

that there is really much difference) it is something which can be built into

our everyday activity and ordinary life.

With the conclusion the series, a few epilogues can follow, or indeed, if

members have questions about it, they may post them here. So it can be

considered ‘thrown open’ to the floor.

Siva—Siva