Life is action in relationship. At present we are acting with drive of desire with an end in view.So desire will be free of end in view if it is not empirical,selfish, in the service of “me” and “mine”. We always seek a result from action. We don’t do any action without a reward. It is our habit.But that habit results in formation of “actor”, “doer”, “me”, “ego”.So action seeking a reward can never produce stillness of mind. On the contrary it results in more thoughts, more thought burden on mind. Such mind can never be free of its contents, such action cannot help in emptying of mind.Once a group of scholors met Sri Ramana Maharshi and asked “what is action without an end in view” (Nishkama Karma). Instead of replying Ramana Maharshi uprooted a spiky plant and with the help of leaves he made it into a beautiful stick which took six hours. One shepard lost his stich and looking for a new one. Ramana Maharshi gave the new stick to him.This is spontaneous action without an end in view.Scholors understood his existential message. In such action there is no “doer”, only “doing” is there. There is bondage due to action because no “doer” is born out of such action. So the action is “complete”.In action with an end in view. action will always be incomplete.
We know only conditioned action.Conditioning is old and so action is arising from the old. The translates the “new” and modify it.But interval between thoughts is always “new” and cannot modify the old. This does not mean that the “new” is exclusive. It is a state of deepening experience and so constant regeneration and is in constant revolution.It meets the problem anew,it meets the old without contaminated by it. This “new” is always moving and transforms everything it meets. The “new” goes on extending and old disappears by itself. There is no need to condemn, avoid or supress it.So thought arising in the interval disappears.
The interval between two thoughts gives the mind greater capacity to deal with any thought that may arise in the interval. The interval has vitality without any identification, condemnation, justification, interpretation.So self-inquiry is possible and easy in the presence of still mind with this interval.We should go on doing self-inquiry till such a time, this thought-free state becomes natural to us. Then we can tackle any problem in daily life “anew”.
In that state there is no sensation because sensation is thought process is verbal.What we are doing is that we are naming the living processes like fear, greed, anger, violence and creating their opposites and we are always involved in thought process trying to correct these energy leaking degenerating factors. Thought cannot do anything with a living process.If it understands this it will subside by itself. This subsidence of thought paves the way for “insight” of whole network of psychological problem which flowers in passive awareness of still mind, tells its story in detail and withers away. There is no need to “do” anything in psychological arena. So in psychological arena “insightful perception” is enough. Here non-doing is action. Self-inquiry is the way for it.
Verse 13: laya vinashane ubhaya rodhane laya gatham punar bhavati no-mrutam
laya vinashane : absorption and destruction
ubhaya rodhane : by the restrain of both [prana and mind]
laya gatam : (the mind ) that has gone to absorption
bhavati na: does not come into existence
mritam: having died.
Upadesa Saram Verse 13:
“Absorption or laya, destruction or nasa are the two kinds of mind control. When merely absorbed, it emerges again, but not when it is destroyed.”
Subsidence of mind is two kinds. Abeyance (laya) and destruction (nasa).That which is in abeyance will rise but if mind dies it will not rise. The subsidence of mind is gained by breath restraint and in states like sleep, death, swoon, coma is temporary and is thus manolaya or abeyance of the mind. Since happiness is experienced only when the mind subsides and since rising of the mind is misery itself, if we are to enjoy happiness forever it is necessary that the mind is destroyed permanently. Such permanent destruction of the mind which is the true goal of all spiritual disciplines is called manonasa. The reason why breath control cannot bring about manonasa is breath control does not destroy the tendencies.
For making the mind subside permanently there is no adequate means other than self-enquiry. If made to subside by other means, the mind will remain as if subsided but will definitely rise again. Where as in manonasa (destruction of the mind) the “I” thought is pulled into the spiritual heart centre which eventually destroys it so completely that it never rises again. The concept of individual self is destroyed forever, only Self remains.
citta vayavas chit-kriya-yutah sakhayor-dvyai sakti mulaka
chitta-vayavah : the mind and the vital airs
cit kriya yutah: they are endowed with consciousness and the activising force.
sakhayoh dvayi: they are the two branches
sakti mulaka: the root cause of energy or power
The mind and the vital airs are the two branches with thought and action as functions that eminate from the same root.
Upadesa Saram Verse 12:
“Mind and breath manifesting in thought and action, branch out from a common source, Atma Sakti (Aham Spurana).”
The mind is the conscious aspect, the power of objective knowing, thinking (Jnana Sakti) where as breath or life force (Prana) is the power of doing or action (kriya sakti).But the original power Aham Sphurana is like a trunk of a tree having mind and prana as two branches. So mind and prana are interrelated. The imaginary power of the mind comes to a stand still if breath is controlled. Likewise if mind stops imagining completely whatever is the reason breath comes to a standstill. Prana supplies energy to mind for thinking and to the body for it’s maintenance. When mind is strayed if we control the breath, immediately it feels suffocated, stops imagining and comes back to the present. If due to self-enquiry thought process collapses in the spiritual heart the breath is controlled. The existence of the mind depends upon it’s identity with something gross. In self-enquiry because we pay our entire attention on the source of mind identity with nonself including all adjuncts is nullified, so attraction to nonself does not exist and in such a state of being there is direct experience of nonexistence of the mind (naiva manasam).The ego, the thinker appears as a real entity because of our continuous identity with the nonself. This identity is broken when we pay attention only to “I” thought excluding all other thoughts. Then “I” thought is deprived of it’s identity with all other thoughts and perceptions it normally identifies with. Then the “I” thought start to subside in the spiritual heart and gets dissolved in it.