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.
vayurodhanat liyyathe manah jalapakshivat rodhasadhanam
vayurodhanat : by restrain of the prana
manah : the mind
liyate : becomes absorbed
jala pakshivat: like the ensnaring of the bird
rodha sadhanam: is a means of checking
By holding the breath, mind is restrained like a bird caught in a net. This is a way to restrain the distracted mind.
Upadesa Saram Verse 11:
“The mind may be subdued by regulating the breath, just as a bird is restrained when caught in a net.”
Pranayama is the science of breath. Mind is accustomed to stray in nonself leaving its source the “Self”. To control such a chaotic mind cultivating the prana (life force) makes the mind temporarily settled like a pond in full moon light and mind for the first time tastes the bliss and happiness of thought free state while awake. This tasting of bliss makes the aspirant certain that the nature of his being is bliss. So he pursues further to establish in that state of bliss without any interruption. In this way pranayama is an aid in preparing the mind of the aspirant to do self-enquiry. In pranayama only manolaya (temporary cessation of activity of the mind) happens and so annihilation of tendencies will not happen in pranayama. No radical transformation of the mind is possible in pranayama. It helps us to taste the bliss of thoughtless state of the mind as long as pranayama
lasts. Prnayama is an important Anga in Astanga Yoga. Body health and quality and length of life are profoundly affected positively due to pranayama. But when the breath (prana) comes out, the mind will also come out and wander under the sway of tendencies as usual. So pranayama is mere aid for restraining the mind but will not bring destruction of the mind.
Verse 9: Bhava sunyasad bhava susthitih bhavana balad bhaktir uttama
Bhavana balat : based upon the strenghth of thought [ie, i am he]
sad bhava sustitih: (the meditator gains) firm abidance in the Self.
Bhava sunya : independent of thoughts
Bhaktir uttamam: This is supreme devotion.
Upadesa Saram Verse 9:
“By the power of meditation, devoid of thoughts one is established in true being, and this is supreme devotion.”
The “I” thought (I-am-the-body-idea) arises from the spiritual heart centre, raises to the brain and identifies with the body and imagines itself to be the body.” I-am-the-body” is the primal imagination that thinks all other thoughts. So if we want to be free of thoughts we must be free from “I-am-the-body-idea”. The “I” thought creates an illusion that there is a mind or individual Self (Kinchijna) which inhabits the body and directs all thoughts and actions. The “I” thought accomplishes this by identifying itself with all thoughts and perceptions of the mind. The idea that one is an individual person is generated and sustained by “I” thought and by it’s habit of constantly attaching itself to all the thoughts that arise. If one can break the connection between” I” thought and the thoughts it identifies with them through self-enquiry the “I” thought is deprived of all the thoughts and perceptions that it normally identifies with, then the “I” thought itself will subside and finally disappear. This can be done by holding on to “I” thought and excluding all other thoughts. If one can keep attention on the inner feeling of “I”
we can hold on to “I” thought, then it will start to subside into the spiritual heart centre. Through self-enquiry when we free our mind of all thoughts except the “I” thought, the magnetic power of Self pulls the “I” thought back into the heart centre culminating in the collapse and eventually the “I” thought is destroyed completely and never raises again. When this happens the idea of individual Self is destroyed, only Self remains. This is Bhava sunya sadbhava susthiti. This is supreme devotion says Bhagawan.
Verse 8: bheda bhavanat soham ityasau bhavana bhida pavani mata
“Meditation on the identity of Individual (jiva) and the Lord (Eswara),”I am He” is more purifying than meditation which assumes a difference between them.”
(superior) to contemplation with duality is
Bhavana abhida: contemplation without duality.
sah aham iti : That “He is me”
asau: This (contemplation without duality)
pavani mata: considered as purifier of mind.
Contemplation without duality that “He is me” is considered as greater purifier of mind than that which is based on duality.
Ego is basically finite consciousness. It is Self consciousness “I am” mixed and identified with adjuncts, beliefs, ideas, nationality, caste, creed, race, profession etc. So ego is an affirmation of separateness. Separative feeling is a mirage created by the ego.
The idea of separative feeling is apparent only in the dimension of time and space. The idea of separativeness veils the truth. Separative feeling is a hindrance to spiritual growth. Ego takes shelter in the false idea of being the body and it feels separate from Godliness by contrasting itself with other forms of life. Ego being finite can know only finite things. Ego believe that God and the world to be separate from itself. It reduces God to something being finite. Anything that is separate from anything else is limited and thus necessarily finite. So long as we experience ourselves as a limited individual we feel God is a being who is distinct and separate from us. We limit the infinity of God.
If we know or experience God as anything other than our own essential Self, we are not experiencing him “as he really is” but only as mind made vision (Manomayamam katchi).Though God is visible when we worship him with a separative feeling and there is cleansing and purification of the mind of it’s desire and attachment to worldly pleasures, there is still mistaken experience that we are finite and we are separate from God. Trotapuri removed this type of mistaken experience of Sri Ramakrishna Paramahamsa by conferring him nondual experience of the Self.
The only way to experience the Self is by being it. Literally we cannot experience Self, there is only experiencing. Being as we are is the only means by which we can experience the absolute reality “as it is”. So meditating without separative feeling with strong conviction of “I am He” is superior to meditating with assumption that God is separate from us. With this type meditation of identity of individual (jiva) and the Lord (Eswara) there is disintegration of the ego ending in realizing the Truth.