Behind My Hand

Sabdapurvayoga is the return to that state prior to the arising of the ego. The Grammarian Bhartrhari’s method for attaining the Self involves tracing the mind back to its source. At that point the unreality of the ego is discovered. This is the true purification of the word. When Brahman is known to be all there is, there can no longer be any misunderstanding.  Bhartrhari has stated that Grammar is the straight road for those who would attain liberation in Brahman. The twentieth century Sage of Arunåcala, Ramana Maharshi, similarly referred to the discipline of åtmavicåra as the straight path to Self-realisation. The essence of Bhartrhari’s method is åtmavicåra. Sabdapurvayoga is atmavichara. Sabdapurvayoga and atma vicara

“God created man; and man created God. They both are the originators of forms and names only. In fact, neither God nor man was created.”  -Ramana Maharshi, Talk 264

Talk 98 Ramana Maharshi  The Self is the Heart. The Heart is self- luminous. Light arises from the Heart and reaches the brain, which is the seat of the mind. The world is seen with the mind, that is, by the reflected light of the Self. It is perceived with the aid of the mind. When the mind is illumined it is aware of the world. When it is not itself so illumined, it is not aware of the world. If the mind is turned in towards the source of light, objective knowledge ceases and Self alone shines forth as the Heart. The moon shines by the reflected light of the sun. When the sun has set, the moon is useful for revealing objects. When the sun has risen, no one needs the moon, although the pale disc of the moon is visible in the sky. So it is with the mind and the Heart. The mind is useful because of its reflected light. It is used for seeing objects. When it is turned inwards, the source of illumination shines forth by itself, and the mind remains dim and useless like the moon in day-tim

 Talk 49. Talks with Sri Ramana Maharshi 24th April, 1935 Some men asked the Master questions which ultimately resolved themselves into one, that ‘I’ is not perceptible however much they might struggle. The Master’s reply was in the usual strain: “Who is it that says that ‘I’ is not perceptible? Is there an ‘I’ ignorant, and an ‘I’ elusive? Are there two ‘I’s in the same person? Ask yourself these questions. It is the mind which says that ‘I’ is not perceptible. Where is that mind from? Know the mind. You will find it a myth. King Janaka said, ‘I have discovered the thief who had been ruining me so long. I will now deal with him summarily. Then I shall be happy.’ Similarly it will be with others.”

 From Talk 49 Progress can be spoken of in things to be obtained afresh. Whereas here it is the removal of ignorance and not acquisition of knowledge. What kind of progress can be expected in the quest for the Self? -Ramana Maharshi