Verse 13
लयविनाशने उभयरोधने |
लयगतं पुनर्भवति नो मृतम् || १३ ||
layavināśane ubhayarodhane |
layagataṁ punarbhavati no mṛtam || 13 ||
Dissolution and utter destruction are both
control.
The dissolved again becomes, not the dead. (13)
In this verse the two
states of mind as discussed in the previous verse are compared.
Absorption
There is an example
of one Yogi who used to demonstrate the feat of going into ‘Samadhi’ using the
Pranayama technique.
In that state he was
‘stone dead’ to the world. People could lift him and hurl him as they would a
rubber ball, and he would be unaffected.
When he came out of
that state, what was his first thought? It was his fees for performing the
feat.
In Laya, the restless
mind has been forcefully restrained into quietude. There is no change in the
nature of the mind. It simply returns to where it was before it went into Laya.
In effect it is as
good as, if not worse than, sleep. In sleep there is little or no room for ego
to function. In Laya, the ego can have full play to promote itself. So it can
be more harmful than sleep if not used properly. The mind, upon return from
Laya, can give us a backlash.
Destruction
The second state,
called Mano-Naasha, is when the inherent nature of the mind is overcome
(destroyed) by practicing spiritual Sadhana. The former state is nothing in
comparison with the latter.
In Naasha, the
restlessness of the mind is removed by educating it not to seek pleasure in
worldly objects. The mind is trained wisely to forego its urge to seek
pleasure. Its inherent nature is altered.
This ‘destruction’ of
the nature of the mind places the seeker in a position of advantage to
establish himself naturally in the quietened state, without having to take
recourse to Pranayama. The mind, after destruction or partial destruction of
its habitual nature of restlessness, comes back so much the better for it. It
has taken a few more steps towards God. When the mind has been totally
destroyed, then it brings the Yogi to the brink of Self-realization
itself.
The Essential
Qualitative Difference:
Externally, both the
above types appear to be the same. The man sitting in Laya Samadhi and the man
sitting in true Samadhi resulting from Mano-Naasha, both appear to be the same.
But they are poles apart in quality.
The man in mere Laya
state goes into Samadhi as a worm and comes out of it still a worm. The man in
the Naasha state goes in as a worm and comes out as a fluttering butterly,
liberated forever from the prison of his limited body and mind equipment.
Talking about “Naasha”,
a bhajan was taught in Sadan in Samarpan era, with the first line being:-
“Bhava Naasha Puttaparthi
Purisa”
And in the talk on
this bhajan, the author of this blog dealt with how this “Naasha” of the “Bhava”,
or the permanent removal of the fear of this cycle of birth and death takes
place, with the exposition of another line which is in the same bhajan which is
:-
“Mohana Kara
Mana Moha Vinasha”
The exposition dealt
for this bhajan is given below for your contemplation today. Though this is a
deviation from the ashtanga yoga theme, going back to the Bhakti yoga, he feels
it is worth it, as “Naasha” cannot be complete without contemplating on this
Bhajan.
BHAVANAASHA PUTTAPARTHI PURISA
JAYA SHIVA SHANKARA JAYA PARAMESA
(BHAVANAASHA….)
MRUTYUNJAYA HIMA SAILA GIRISA
MOHANA KARA MANA MOHA VINASHA
JYOTHI PRAKASA SATHYA SAISA
JAYA SHIVA SHANKARA HEY JAGADEESA
After years or
several births of worshipping you in your form as the Siva of Srisailam or Lord
of Parthi (i.e.. in form), through your grace, through your infinite
compassion, you have granted us the awareness that you are the Paramesa, the formless,
infinite, not confined to any physical frame and you are immortal, if realized
as parameswara.
Mohana Kara Manamoha Vinasha
- journey to God.
1) REALIZING
THE FUTILITY OF WORLD—After years and may
be several births of our indulgence in worldly objects and our attachment
(mohana) to the world and its forms, finally a stage is reached, when one
realizes the transient nature of the world, realizes that all joy derived from world
are momentary and seeks that joy, which is permanent.
2) SEEKING THE
LORD—Drawn to the
splendor of your physical form, the bhakta immerses in devotion, sings your glory
and in this process, with his newly attained mohana (devotion to thy form), he
is drawn away from attachment to all other things in the world.
3) MERGING WITH
THE LORD—When devotion
attains its maturity and gets to the highest level, bhakti is transformed to Prema
and with a heart filled with love, devotee sees and realizes you as LOVE, he
sees and realizes the world as nothing but LOVE and at this stage, the
attachment to your form also goes off (mohana kara mana moha vinasha) and the
worshipper, the worshipped, the process of worship- all gets merged into the one
ocean, the ocean of Satchitananda
Through the three
stages in the path of devotion, you relieve us from the afflictions caused due
to our attachment to the samsara (mohana kara) and then, You elevate us to the
knowledge of indestructible atman of infinite splendor, the knowledge of SELF
which is immortal (mrutyunjaya), & ever effulgent (jyoti prakasa). When
your bhakta reaches this stage of awareness, you liberate from the vicious
cycle of birth and death, O Sathya Saisa.)
(Like Swami once told
a devotee, “atleast do the dusting of all the SSS volume of books that are
lying there in your cupboard, author has to also request all the Sai Sadan center
members, “atleast do the dusting…. and…. If it is being used for rendering
bhajan and hence dusting is not required…. Then…. atleast read the
interpretation and contemplate and come to the centre with that contemplated
Bhava and render the bhajan, atleast on that day, you can experience merger
with Sai for a moment!!!!)
Love.
