Atma Vichara (Self-enquiry) and Sabdapurvayoga (Yoga of the Word)

Atma Vichara (Self-) and Sabdapurvayoga (Yoga of the Word)

“It is […] said that the self of the speaker is the word situated within - the Great Bull with whom one desires union. Therefore that which purifies the word is attainment of the Supreme Self. He who knows the truth of its origin attains the immortal Brahman.”  

(Bhartrhari in Vakyapadiya, 1. 130-131)

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This Great [Word] Bull is endowed with all powers, and he who knows this vagyoga (Yoga of the Word) breaks the knot of ahamkara (ego) and merges into Sabdabrahman with complete absence of differentiation. The Great Bull is endowed with all powers and is Sabdabrahman. Sabdabrahman, as sole reality, is none other than the Self. However, sporting in the region of objects, He gives the impression of separateness. 

Internal and external are mutually dependent terms and as such their reality must be questioned. “Who is it who wishes union with whom?” The purification of words is not other than Self-enquiry. Once the Supreme Self is known, there is no danger of apabhramsa (corruption or fallen activity). The ego-self is found to be non-existent and in its place the One and only Real Self shines resplendent.  

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.

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 (intellect/reason) stands at the doorway to liberation. Turning one way buddhi, as enjoyer, enjoyed, and enjoyment, wanders, discriminates, and rationalises a sequential description of the empirical world view. Multiple views dependent on ahamkara (ego, the individual) are then observed. “Although undifferentiated it (Brahman) behaves as if differentiated because of its (denotative) potentials.” (Bhartrhari, Vakyapadiya; 1. 2)  Turning the other way buddhi stops dead in its tracks and Brahman shines forth in undifferentiated splendour, as always. Neither Bhartrhari nor Ramana Maharshi negate the empirical world but rather return it to its rightful place as an uncaused appearance in Brahman.  Although long held to be one, it is only in Bhartrhari’s Våkyapadiya that the science of Vyåkarana is at last lifted to the level of a darshana. His philosophy of sabdådvaita accepts the statements of the grammarians who have gone before but his insistence that grammar is a doorway to moksha lifts it to a level previously unseen.

(Translation and commentary by MWright)