Manonasa (Annihilation of the Mind)

Manonasa (Annihilation of the Mind)

by Swami Sivananda

Mind, through ignorance and indiscrimination, considers its false personality to be true and thinks it is the doer of all Karmas and thus becomes egoistic. It imagines that it is in bondage. It identifies itself with the Jivatman; it becomes Jivatman itself and takes the responsibility upon itself for doing good or bad Karmas and enjoying or suffering from their fruits. Hence is mind the doer of Karmas (actions) and responsibility for the Karmas, therefore, rests with it.

Mind is the stealer of Atman. It is a thief. Mind drags the Jivatman into Vishayas (sensual enjoyments). Jivatman is the Abhasa of Chaitanya or reflected intelligence in mind. Mind and Jivatman always live together. They cannot be separated. Slay the mind, the stealer of Atman, through Vichara, Manana and Nididhyasana (constant and profound meditation) on Brahman.

Mind has the potency of creating or undoing the whole world in the twinkling of an eye. Therefore, slay this mind, the slayer of Atman, whether through the destruction of Vasanas (latent subtle desires) or the control of Prana or Brahma-Vichara and Mahavakya-Chintana. The best means of disposing of this great danger of Maya involving all in pains is the destruction of mind. With the destruction of the mind, all the three periods of time vanish into nothing. With the destruction of mind, Atman begins to dawn.

The extinction of Vasanas (Vasana-Kshaya), Manonasa (annihilation of the mind) and Tattva-Jnana (understanding of the Reality), when practised together for a long time are regarded as fruitful. They should be practised at a time. So long as these three are not equally practised again and again, the Supreme Seat (Parama Pada) cannot be attained even after a lapse of hundreds of years. Through the practice of these three for a long time, the firm knots of the heart are cut without doubt, like the breaking of the threads in a lotus-stalk rent in twain.

THE MEANING OF MANONASA

Destruction of the mind does not mean annihilation of the Self. The Vedantins divide the mind into the higher and the lower, of which the lower one leading to desires is asked to be destroyed.

Destruction of desires, annihilation of Ahankara, destruction of Sankalpa-all mean control of mind or annihilation of mind (Manonasa or Amanaskata). Destruction of egoism, Raga-Dvesha (attraction and repulsion for objects) and all Vasanas alone is Manonasa. Manonasa comes through the destruction of the Vasanas. Manonasa does not mean that you should take a sword and cut the mind to pieces.

Manonasa means the death of the present form of the mind (i.e., the instinctive mind of emotions and passions), the form which perceives differences where none exists, which identifies the Self with the body. Its death really means its transformation into and, therefore, the birth of cosmic consciousness.

Vast majority of persons live in Annamaya Kosha only. Their thoughts are directed towards eating, cleansing the body and putting on neat dress. That is all. Even the so-called educated persons live in Annamaya Kosha only. Sometimes, they live in Manomaya Kosha (mental sheath). A spiritual aspirant and a Vivekin live in Vijnanamaya Kosha (Buddhi sheath). The Vijnanamaya Kosha is developed by abstract thinking and reasoning, by systematic meditation, Brahma-Chintana, study of the Upanishads, the Yogavasishtha and the Brahma-Sutras. You must all develop the Vijnanamaya Kosha by the study of Vedantic literature and pure thinking. Then you are safe. Mind will stop to deceive and torment you.

LAYA-CHINTANA OF ANTAHKARANA

Mind is absorbed in Mahat or Buddhi. Individual Buddhi is absorbed in the Cosmic Buddhi; Cosmic Buddhi in Avyakta; Avyakta in Brahman. This is the Laya-Chintana or Antahkarana or Mind.

Sambhavi Mudra, Bhrukuti-Drishti (looking at the spot midway between the two eyebrows), Nasikagra-Drishti (looking steadily at the tip of the nose), Nadanusandhana (hearing the sounds of the ear)-all belong to Laya-Yoga. By these practices the mind gets Laya soon. The Unmani state supervenes rapidly. The Unmani Avastha of Laya-Yogis corresponds to the Bhava-Samadhi of Bhaktas. In Sambhavi Mudra, the eyes are open but the mind is fixed on the Lakshya. The eyes do not see the external objects.

When the mind and senses are thinned out and eventually controlled, Karanendriya-Vyapara (the various activities of Antahkarana and senses) ceases. Jivatva (personality-notion and sensation) vanishes. Brahmatva (existence) remains. This is Kevala Asti.

THE TWO KINDS OF MANONASA

Manonasa is of two kinds, viz., (i) Svarupa Manonasa, destruction of the Svarupa of mind, as in the case of the Jivanmukta and (ii) Arupa Manonasa, destruction of the very form of the mind, as in the case of Videhamuktas, when they leave off their physical bodies. The first is termed “destruction of the mind with form.” The second is termed “destruction of the mind without form.”

HOW TO BRING ABOUT MANONASA

There are five ways of effecting Manahkshaya (destruction of the mind). Two are Yogic methods. Three ways concern Jnana Yoga. (i) When a thought arises, drive it out. Say unto yourself, “Neti, Neti-not this thought, not this thought. I do not want this thought.” (ii) Pratipaksha Bhavana-substitute a counter-idea, love for hatred, courage for fear, etc. (iii) Have Brahma-Bhavana. All Sankalpas will die. (iv) Be a Sakshi of the mind. Be indifferent (Udasina). (v) Make the enquiry, “Who am I?” constantly. All thoughts will die. For a man of Vichara (enquiry), the mind dwindles into an airy nothing. This is easier and more effective than the “Neti, Neti” or “Pratipaksha Bhavana” method.

Sankalpa, desire, Raga, Dvesha, Ahankara and mind are the six bricks of the mansion of Jiva. They are the six links of the chain which constitutes the personality-Jiva. Destruction of one brick or one link brings about the destruction of the whole edifice or whole chain.

Therefore, cut off daily the branches of Sankalpa from this dire tree of Manas and ultimately destroy the tree of mind at its root completely. The cutting off the branches is only secondary. The eradication of the tree by removal of ‘I’ is the primary thing. Therefore, if through virtuous actions you destroy the idea of ‘I’ which forms the very root of the tree of mind, then it will not spring up again.

Power, possessions, money and knowledge strengthen the Abhimana, i.e., the idea of ‘I.’ They thicken the mind also. They should be given up in order to thin out the ‘I’ and the mind. It is through Vairagya and Tyaga that you will have to thin out the mind. When the mind becomes thread-like through the thinning process, it is termed Tanumanasi.

The mind can be controlled either through the control of Prana (Hatha Yogic method) or the arrest of the fluctuation of the mind (Raja-Yogic method-“Yogas-chittavrittinirodhah” of Maharshi Patanjali). Control of mind leads to stoppage of breath and control of breath leads to stoppage of mind, because Prana and mind are under one Sambandha. During meditation, the breathing becomes very slow. Those who practise meditation may be aware of this fact. This goes to show that when the mind is concentrated, Prana stops by itself without any effort.

Pranayama cannot bring about Manonasa (annihilation of the mind). The Vrittis are quietened only temporarily.

Constant and pure thought of Paramatman in our heart would bring about the natural Kumbhaka and absorption of the mind in the heart, the ultimate state and the state which the sages long for. Absorption of the mind in itself is Eternal Bliss (Salvation). Through direct perception of Atman, the mind will be destroyed and will generate infinite Bliss. In such a perception, the seer, sight and the seen become one.

MANONASA AND MANOLAYA

Manolaya is a temporary absorption of the mind in the object of meditation. When you meditate on the form of Bhagavan Sri Krishna, the mind becomes absorbed in the form of Bhagavan Sri Krishna temporarily.

Manolaya takes place during sleep. The mind gets involved into its cause, the Mula Avidya.

Manolaya is not sufficient for attainment of Jnana. In Manolaya, the mind is prone to revive. Manolaya cannot save you from bondage. Manolaya cannot give you Mukti. It is only Manonasa (annihilation of the lower mind) that can give you liberation. In Manonasa, the mind revives not and is dead. Manonasa is brought about by Brahma-Jnana.

Manonasa – Dissolution of Mind, Ego, and Inner Bondage

Manonasa is a profound spiritual teaching that means the dissolution of the lower mind. It does not mean physical destruction of the brain or loss of practical intelligence. It means the ending of the restless, ego-centered mind that creates desire, fear, attachment, pride, sorrow, and false identification. When this lower movement becomes silent, the light of the true self shines clearly.

The ordinary mind is always moving. It runs after pleasure, avoids pain, remembers the past, worries about the future, compares itself with others, and reacts to every small situation. Because of this constant movement, a person rarely experiences deep peace. Even when outer life appears comfortable, the inner world may remain full of conflict, craving, and anxiety.

Manonasa begins with understanding the nature of the mind. The mind is not the real self. Thoughts come and go, emotions rise and fall, desires appear and disappear, and opinions change with time. But the awareness that knows all these changes remains steady. Vedanta teaches that this witnessing consciousness is closer to our real nature than the changing mind.

The root of bondage is identification with thought. A person says, “I am angry,” “I am sad,” “I am the doer,” “I am insulted,” “I am incomplete,” and “I need this object to be happy.” These ideas belong to the ego-mind. When the seeker believes them fully, bondage becomes strong. When the seeker watches them with discrimination, their hold becomes weak.

Manonasa does not make a person dull, inactive, or lifeless. In fact, when the restless mind becomes quiet, intelligence becomes clearer. A liberated or mature seeker can still work, speak, serve, think, plan, and perform duties. The difference is that action no longer comes from ego, craving, and inner agitation. It flows from clarity, peace, and wisdom.

Desire keeps the mind alive in a restless way. One desire is fulfilled, and another rises immediately. The mind promises happiness through the next object, achievement, pleasure, relationship, or praise. But satisfaction does not remain. This endless movement keeps the person bound to dissatisfaction. The wise seeker sees this pattern and develops detachment.

Manonasa requires purification of the heart. Anger, greed, jealousy, hatred, lust, pride, fear, and selfishness feed the lower mind. Truthfulness, compassion, humility, forgiveness, self-control, devotion, moderation, and selfless service weaken it. A pure mind becomes calm and transparent, like still water that reflects the moon clearly.

Meditation is one of the direct methods for inner silence. Sit quietly and observe the body, breath, thoughts, emotions, and ego. Do not fight thoughts violently. Watch them as passing waves. Every thought appears, remains for a short time, and disappears. The witness remains unchanged. Resting in this witness again and again reduces mental bondage.

The practice of self-inquiry is also powerful. Ask sincerely, “Who am I?” Am I this changing body? Am I this restless mind? Am I these passing emotions? Am I this ego that rises with praise and falls with blame? Whatever is observed cannot be the final observer. This enquiry points the seeker toward pure awareness.

Manonasa is supported by the method of “Neti, Neti,” meaning “not this, not this.” The seeker reflects: I am not the body, not the senses, not the breath, not the mind, not the intellect, not the ego, not pleasure, not pain, not birth, and not death. This negation removes false identity and reveals the silent self.

Devotion also helps dissolve the lower mind. Prayer, mantra repetition, worship, surrender, and remembrance of the Divine soften the heart. The ego cannot easily survive in sincere surrender. When the seeker offers actions, thoughts, success, failure, joy, and sorrow to the Divine, the burden of doership becomes lighter.

Selfless service is another practical path. When work is done only for personal gain, the ego becomes stronger. When action is performed as worship and offering, selfishness becomes weaker. Serving others with humility expands the heart and reduces narrow identification with “I” and “mine.”

Manonasa becomes practical in daily life when the seeker stops obeying every impulse. When anger comes, pause. When desire comes, examine it. When pride comes, remember humility. When fear comes, turn to faith. When jealousy comes, practice goodwill. Every moment of awareness weakens the old pattern of the mind.

A seeker should not be afraid of inner silence. Many people feel that without constant thinking, life will become empty. But true silence is not emptiness. It is fullness, peace, clarity, and freedom. When unnecessary mental noise becomes quiet, love becomes purer, action becomes wiser, and the presence of the self becomes clearer.

The final fruit is freedom from false identification. Thoughts may still arise for practical purposes, but they no longer bind the heart. The ego becomes thin, desires become weak, and awareness remains steady. The seeker lives in the world, but the world does not fully imprison the inner being.

In the end, Manonasa is the dissolution of ego, ignorance, desire, and restless mental movement. It is attained through discrimination, meditation, self-inquiry, devotion, purity, service, detachment, and self-knowledge. When the lower mind becomes silent, the seeker realizes the peaceful, luminous, and eternal self beyond all thoughts and limitations.

Asamprajnata Samadhi