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

Pratibhā pratibhā is every individual’s pre-thought experience of reality as it is. This level of speech is called paśyanti. It is undifferentiated in any way and word and meaning remain without sequence or form. This is the unmanifested Śabdabrahman. The essential prompt of this inner self stimulates a wordless intuition of the complete and indivisible reality.    However as soon as words arise, division ensues. Words may attempt to describe it but they can do no more than offer an unreal representation of it. Bhartrhari writes: śabdeśvevāśritā śaktir viśvasyāsya nibandhani /  yannetrah pratibhātmāyam bhedarupah pratiyate // (VP, 1. 118) “The power which resides in words is the sole cause of this universe. Led by that intuitive self, this appearance of division is recognised.” Pratibhā is innate in all living beings. It is the reason that the natural behaviour of birds and animals takes place without instruction or any other prompting. It is the reason the Ind

36 . Life is changing like a big wave, beauty of youth abides for a few days; earthly possessions are as transient as thought; the whole series of our enjoyments are like (occasional) flashes of lightning during the monsoons; the embrace round the neck given by our beloved ones lingers only for a while. To cross the ocean (of the fear) of the world, attach your mind to Brahman. Bhartrhari’s Vairagya Satakam,  trans. Swami Madhavananda

Bhartrhari (The Grammarian) asserts that powers such as kālaśakti (time), karanaśakti (causality), dikśakti (direction), sādhanaśakti (means) and kriyaśakti (action) are non-different from Brahman. Although they might be considered in some philosophies, such as by the Vaißesikas, to be separately existing entities, in the Vakyapadiya, they are considered powers of Sabdabrahman. They always appear united in the same object, function together, and have no independent reality at any level of discussion. A multiplicity of powers belonging to the Ultimate reality is admitted in preference to postulating multiple entities. The latter moves too far from the fundamental assertion that Brahman is one.

From UG Krishnamurti: Q: Where do all these thoughts come from? A: They are all over. There is a thought sphere in which we are all functioning. But one question (I don't ask myself that question because there is no point in posing that question to myself, nor am I interested in finding an answer for it) for which the answer is not very clear is: do these thoughts come from outside passed on from generation to generation, or are they also transmitted through the genes? I have every reason to believe that the totality of knowledge is not only transmitted through our education in all forms, shapes, sizes, and degrees, but also, to a greater extent, through the genes. Now they are saying that the capacity to learn not only languages but a language is genetically controlled. (Thought Is Your Enemy)

Sabdapurvayoga is the return to that state prior to the arising of the ego. This method of attaining the Self traces the mind back to its source. At that point, the unreality of the ego is discovered. This is the true purification of the word. 

The mind welcomes complexity before simplicity. Complexity allows division. Division allows analysis of components. This is empirical and therefore palpable. This is the survival mechanism for ahamkāra .