Sri Shankaracharya on Sushupti and Moksha ( Acharya himself on Samadhi)

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Dear Advaitins,

 

Sri Shankaracharya in the Sarvavedantasiddhantasara sangraha a

beautiful book which explains the gist of advaita vedanta defines

savikalpa and nirvikalpa samadhi as under.

 

Samadhi Relative and absolute

 

Solka no 819

 

There are two kinds of samadhi. Of them one is known as savikalpa

samadhi. It represents deep concentration at the relative plane. The

other is the nirvikalpa samadhi which is at the absolute plane of

consciousness, We shall discuss the nature of savikalpa samadhi.

Listen Attentively.

 

820. In the relative plane of consciousness, one is aware of brahman

as permeating the whole of one's field of consciousness. Inasmuch as

one has yet to establish complete identity with that which one

contemplates, it is called relative.

 

821. A clay elephant remainds us of a living one, even though it is

only clay. In the same way, the apparant disticntion of the knower,

the known, the knowledge of it, although unreal, yet helps one to

realise the ultimate truth; and such is the nature of savikalpa

samadhi.

 

822. It is called samadhi because it is helpful in leading to the

transcendent reality. It is called savikalpa which means

modification, because there is still linger the three fold

modifications of the knower, knowing and the known.

 

823. That stage of awareness is known as the nirvikalpa samadhi, in

which after having cast off the idea that one is the knower, one

firmaly established in that on which one contemplates.

 

824. It is as though the salt that has been thrown into water has

lost its seperateness, and remains in the form of water only.

 

Here the discription of the nirvikalpa samadhi absolutely tallies

with what Swami Vivekananda has said. Definitely from this state one

will not come with the same state of mind as of sleep. He may or may

not achieve siddhis that is different matter.

 

Acharya Continues

 

825. When our individuality merges in the absolute Brahman, from

which it has emerged, it looses its sense of seperateness, and all

that remains is the one non-dual Brahman.

 

If this is the case why nirvikalpa samdhi cannot confer knowledge of

Brahman? Here acharya himself accepts that it will.

 

While explaining in the internal nature of Samadhi acharya says in

the same work.

 

827. In the relative concentration, there is Brahman. In the deep

sleep there is the ignorance of Brahman. But the deep concentration

at the absolute plane differes from both these levels of

consciouness.

 

828. An Aspirant after realization should therefore practice in mind

both these aspects of Samadhi, the savikalpa and the nirvikalpa, and

he should continue to practice until all wrong ideas have been

utterly effaced.

 

829. When all wrong ideas have come to an end, there are no more

obstacles to the attainment of the heighest knowledge. In this way

it is that bliss eternal is realized.

 

JAI JAI RAGHUVEER SAMARTHA

 

Yours in the lord,

 

Br. Vinayaka