[Chaturamnaya] Sri Ramana Gita as a Dialogue - 8

[S Jayanarayanan via Chaturamnaya]

(Continued from previous post)
 
 
http://www.arunachala.org/newsletters/2010/mar-apr.pdf
http://www.arunachala.org/newsletters/2010/mar-apr
 

CHAPTER VI
 
What is Manonasa (Mind-Destruction)?
 
21-8-1927
 
Kavya Kantha: Bhagavan¹ has said that the re-entry of the mind into the heart as effected
by the Jnani and known as the manonasa of Samadhi, is radically different from the
disappearance of mind in disease, etc. The disciples desire to know something more of
manonasa and manolaya, and how they are to be effected.
 
Maharshi then continued: Men find it hard to control their minds. That is the often-heard
complaint. Do you see the reason? Day in, day out, almost every hour and every minute,
they spend their time gratifying their numerous desires; and they are and have been wholly
engrossed in their attachment to external objects, i.e., the non-Self. Hence, this outgoing
tendency is deeply rooted and binds them like an iron chain. This strong vasana, instinct
or tendency, has to be overcome before they can obtain the placidity, the equilibrium on
which their realization has to be based. So let them begin at once, i.e., as early as
possible, to reverse their conduct and to gain incessant mind control. Let them try to
ride the mind and drive it to their goal, instead of allowing it to run away with them
in any and every direction, driven by desires. They may start their endeavour with various
helps.
 
The first help for mind control that is usually suggested to an aspirant is pranayama,
breath-control or breath-regulation. The mind, like a monkey, is usually fickle, restless,
fretful and unsteady. As you tie-up and restrain the monkey, or a bull, with a rope,
so you may still the mind by regulating and holding the breath. When the breath is so
restrained, the mind gets calm and its activities in the shape of thoughts cease.
When there is no thought, the jiva's energy runs back into the source whence all its
energies issue, i.e., into the center, the heart.
 
Next, proceeding to consider the methods of securing the retention of breath (kumbhaka),
we note these various methods suggested or employed: The first and simplest course,
the rajamarga, is simply to will the retention of the breath and rivet the attention on it.
The breath then stops at once. At first, this riveting of attention and willing may involve
strain and fatigue. But this must be overcome by incessant practice, till the willing and
attending become habitual. Then the mind is quite relaxed when it thinks of kumbhaka;
and you are at once holding the breath and the mind lies narcotised and stilled like a
charmed serpent.
 
There are perhaps some who find that the above course does not suit them. Let them try,
if they choose, another method, that of Hatha Yoga, which also achieves kumbhaka though
with enormous strain and struggle. Ashtanga Yoga (i.e., Yama, Niyama, Asana, Pranayama,
Pratyahara, Dharana, Dhyana and Samadhi) is common to all the methods. The chief
characteristics of Hatha Yoga are its adoption of bandhanas, mudras, and shatkarmas.
Details as to the practice of Hatha Yoga are found in special treatises devoted to it,
such as Hathayoga-Pradipika.
 
In both Raja Yoga and Hatha Yoga, you find rechaka, pooraka, and kumbhaka. By rechaka
you expel the used-up air from the lungs through one nostril into the external air.
Then you proceed to pooraka, i.e., to fill the lungs by drawing a deep breath of pure
air from outside through the other nostril, and then follows the kumbhaka,
the important process of holding within the pure air (in your chest) for a gradually
increasing period. If the period of rechaka is taken as one unit, usually the period
of pooraka is an equal unit, and that of kumbhaka is four units. This is said to promote
the purity of the nadis, that is, the subtle nerves. These and the brain are perhaps
rendered more efficient for Samadhi, i.e., for concentration or meditation on that which
has no characteristics or attributes. The purified nadis (nerves) and the brain, in turn,
help breath-retention or kumbhaka. Breath-retention is styled perfect or Suddha Kumbhaka,
when breath is restrained in every way and completely.
 
Suddha Kumbhaka is also the name given to yet another method of pranayama. Here the
abhyasi or aspirant attends only to the kumbhaka, leaving the periods of rechaka and
pooraka without any special attention.
 
Of other methods, one only needs mention here. It is strictly speaking not a method of
breath regulation but the figurative application of it. Those who adopt the pure Jnana
or Vichara Marga disdain to attend to such a trifle as mere physical breath, and declare
that rechaka consists in expulsion from within themselves of that useless or poisonous
"dehatmabudhi" or "I am the body" idea. Pooraka (or the filling in, or drawing in of
pure air into the system) consists, according to these, in the seeking and obtaining of
light when they inquire into their the Self; and kumbhaka (i.e. the holding of pure air
within and absorbing the same) consists, in their view, in the Sahaja Sthithi, i.e.,
the state of realising the Self as a result of the inquiry aforementioned.
 
Still others adopt the method of Mantra Japa, i.e., the incessant repetition of mantras
(sacred sounds), to obtain manolaya [Manolaya is a temporary absorption of the mind in
the object of meditation. Manonasa, destruction of mind, can alone give liberation.-Editor].
As they proceed incessantly with repetition of the sacred mantras with full faith and
unflinching and unbroken attention, the breath (though unattended to) gets harmonised and
in due course² is stilled in the rapt attention of the mind. The individuality of the mind
is sunk in the form of the mantra. All these become one and there is Realization. The stage
when prana (breath) is identified with or lost in the mantra is called dhyana (meditation),
and Realization rests on the basis of dhyana that has become a firm habit.
 Lastly, we may notice another method of getting manolaya. That is, association with great
ones, the Yogarudhas, those who are themselves perfect adepts in samadhi, Self-realization,
which has become easy, natural and perpetual with them. Those moving with them closely and
in sympathetic contact gradually absorb the Samadhi habit from them. 
 

Footnotes:
 
1. In the Ashram, the disciples address Ramana Maharshi as Bhagavan and refer to him
alone as "Bhagavan."
 
2. The due course of Japa was explained by Maharshi in his "Upadesa Sara" as proceeding
from (1) the loudly uttered praise to (2) the faint but fervent whisper of His name, thence
(3) to the utterance of the name in the heart which easily passes into deep and perpetual
meditation or concentration, analogous to the flow of oil poured from one vessel into another,
or the unceasing flow of water in a perennial river.
 
 
(To be continued)
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