MANOLAYA AND MANONASA

THE SRI RAMANA GITA OF B. V. NARASIMHASWAMI PART VCHAPTER VI

MANOLAYA AND MANONASA 21-8-1927

Kavya Kantha: Bhagavan 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 period of other particulars 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 absorb- ing the same) consists, in their view, in the Sahaja Sthithi, i.e., the state of realising the Self as a result of the inquiry aforesaid mentioned.

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 Yoga- rudhas, 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.http://www.arunachala.org/newsletters/pdf-pages/