upadesa saram v.13

layavināśane ubhayarodhane |
layagatam punarbhavati no mṛtam || 13 ||

Abeyance and destruction are the two types of control. 
That which is in abeyance comes back again, not that which is destroyed. 

Here, the term ‘laya’ indicates that kind of mental inactivity that might be attained through hypnotism, faint, trance or some types of yoga practice In this latter respect remember that 'laya' also indicates 'clinging or attachment'. It should also be noted that ‘mature’ vicāra can, and will, cut to the source even in faint. This is the experience of some. However, as long as it cherishes its perceived (objective) independence, the mind retains that independence, even if mental inactivity was to last for one hundred years. Happiness, thus achieved, lasts only so long as the inactivity lasts, then the old vāsanās (habits of the mind), which were merely dormant, surge up as before. Although this may be helpful, it is by no means the final solution. The attempt to merely hold back these habitual, outgoing tendencies can never give anything other than temporary relief, followed by a resurgence of thought. Consider the inactivity experienced everyday in deep sleep or even that experienced under anaesthetic. Instead, destruction (vināśana) is advocated. Only a conscious quest for the I-thought, the first (and last) of all thoughts, will resolve the human condition and result in sahaja samādhi. Vicāra should become the default state of mind throughout daily activity. By ‘vināśana’ (destruction or disappearance), permanent removal of bandha vāsanās is meant. This is achieved by rooting out the ‘I’-thought once and for all. This is the real solution for the human condition. 

‘There are two kinds of vāsanās: (1) bandha hetuh, causing bondage for the ignorant, and (2) bhoga hetuh, giving enjoyment for the wise. The latter do not obstruct realisation. (from Talk; 317) 

Sri Bhagavan explained: 
“Meditation should remain unbroken as a current. If unbroken it is called samādhi or kuṇḍalinī śakti. The mind may be latent and merge in the Self; it must necessarily rise up again; after it rises up one finds oneself only as ever before. For in this state the mental predispositions are present there in latent form to remanifest under favourable conditions. Again the mind activities can be totally destroyed. This differs from the former mind, for here the attachment is lost, never to reappear. Even though the man sees the world after he has been in the samādhi state, the world will be taken only at its worth, that is to say it is the phenomenon of the One Reality. The True Being can be realised only in samādhi; what was then is also now. Otherwise it cannot be Reality or Ever-present Being. What was in samādhi is here and now too. Hold it and it is your natural condition of Being. Samādhi practice must lead to it. Otherwise how can nirvikalpa samādhi be of any use in which a man remains as a log of wood? He must necessarily rise up from it sometime or other and face the world. But in sahaja samādhi he remains unaffected by the world.” (from Talks; 465) 

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