20-24 septembrie 2009 - Biblioteca Metropolitana Bucuresti

500 Florina Dobre-Bratrather rational encounter with grammar resources” 30 , but I do not rule outeither as mentioned at the beginning of this paper that there must have beena possible technique called word yoga (śabda yoga) that could serve notnecessarily the purposes of grammarians, but some Tantric traditions whichdeveloped in medieval time as the Sant and Nāth traditions 31 .However, in the grammarian’s eyes, the word correctness ensuredmost likely by śabdasaṃsakāra must have been the primary basis uponwhich there was built up further on. The correctness of the word and itspreservation evolved in the light of strictly grammatical devices, whereasthe śabda yoga was explored as a premise of stirring up word powers as ithappens in the case of mantras. 32The supposition that there probably was a difference between the wayprovided by what we assumed that must have been technique pertainingto Tantric traditions, and grammar devices, is shown by the commentaryof kārikā 159 itself where the vṛttikāra speaks undoubtedly about twoindependent ways by placing them disjunctively (vyākaraṇena …vāśabdapūrvena yogena).According to the tradition of some, it is the form of this [state of theword= paśyantī] which can be attained either by the knowledge ofgrammar or through union preceded by Word (śabda-pūrva yoga),obtained by the knowledge of the correct form of the words. 33However, the commentator explains this as coming through “a certaintradition” (ityekeṣām āgamaḥ) which seems to do justice to the suppositionthat what we deal with in expression śabda yoga is a genuine form of yogicpractice and philosophy, most likely other than vyākaraṇa. The presence30Ibidem.31In the Nāth-panthī literature there have been references to a certain śabda yogaor surata śabda yoga, which unfortunately is deliberately obscure. Moreover, the conceptof śabda “as inner Revelation is closely linked with the notion of paracā, the experienceof supreme Reality.” Vide Ch.Vaudeville 1997: 89. Nonetheless, the Śabda impartedby the Satguru is above all other revelation and scriptural testimonials “Neither Veda norKoran, nor abundance of words: all fell to the bottom, /at the summit of the sky (gagan),the śabda is shining: there the knower (vijñānī) discovers the Invisible One (alakh).Gorakh-bānīs 4.32In Medieval India, a number of devotional sects (known mostly under the nameof Bhakti movements), have taken the name (nāma), in fact the chanting of the name, asone of their means of spiritual practice (japa nāma). Nevertheless, the bījamantras tooplay an crucial role in unifying the layers of consciousness.33Vṛtti 159: paraṃ tu paśyantīrūpam anapabhraṃśaṃ asaṅkīrṇaṃlokavyavahārātītam / tasyā eva vāco vyākaraṇena sādhutvajñānalabhyena vā śabdapūrveṇayogenādihigamyata ityekeṣām āgamaḥ //