why don't i feel it

[Guest guest]

hare krishna, namaskarams,

 

given below is the extract from message 1213 by dr.harsha in 1999

which i was going through today.

 

what a profoud statement by Maharishi Ramana. " the feeling that i

have not realised is the obstruction " struk me with such impact.this

is where one should leave all the so called knowledge acquired and

drown in to the ocean of bliss the self that is brahman my lord krishna.

 

baskaran

 

 

 

" Harsha: Ramana Maharshi taught mostly in Silence. When he spoke, what he

said was specific to each person. Here he speaks to Paul Brunton.

 

13. Realization:

Q: If 'I' am always here and now, why don't I feel it?

 

M: That's is the point! Who says that it is not felt? Does the real

'I' say it or the false 'I'? Examine it. You will find it is the wrong

'I'. The wrong 'I' is the obstruction. It has to be removed in order

that the true 'I' might not be hidden.

 

The feeling, 'I have not realized,' is the obstruction to realization.

In fact, you are already realized; there is nothing to realize. If

there were, it would have to be something new, not existing so far,

that would occur sometime in the future.

 

What has birth will also die. If realization were not eternal it would

not be worth having. Therefore, what we seek is not that which must

happen afresh. It is only that which is eternal and which is not

known, due to obstructions, that is what we seek. Ignorance is the

obstruction. Remove it, and all will be well.

[Guest guest]

Hello Baskaran and oter Friends:

 

This is one of those statements that recently have been boggling a lot

of seekers of thruth's minds. We could almost say that it is also the

cornerstone of all the Advaita " as teached in the West " teachings. I am

refering to: " You are already realized; there is nothing to realize. " It

seems that after people hear that, indeed there is a kind of " awakening "

to the Reality of the Self, the same happens when we hear the Mahavakya

" You are That " or at the beginning stages of practising Atma-Vichara. At

that very moment " we " get out of our own way and the Supreme Identity

shines in all its splendour, we realize ideed that We are That, no doubt

about it. (An analogy will be a man that used to live in a cloudy place

seeing for the first time a sunny day, thus realizing that the sun, in

fact, was always there, otherwise he couldn't have had light during the

day..)

After some time, the superimposition of Ignorance starts to veil again

the Realization, and the Ego says: " I don't feel it anymore " . That

doesn't mean that the Sun is not there anymore, it is just that the

clouds (vasanas) are covering again the blue sky.

To my understanding, that's the difference between Realization

(Awakening) and Liberation (Moksha). Usually here in the West, in some

New Age Advaita circles, we stay happy with Awakening, the Search is

Over, nothing else to strive for... like the man on the cloudy city that

after his understanding that the sun shines always, will accept the fact

that there will be cloudy days followed by sunny days, but the sun is

always there... and he will be content with that, happy that he

" understood " , that he " got it " . That's a stage.

For others, that won't be sufficient, and after the Understanding was

glimpsed, they will continue their ascent of the mountain, because they

know that the only place where the Sun shines ALWAYS if on top of the

mountain,beyond the clouds that are seen down there, and there is where

they want to build their abode. Reaching that mountain top is

Liberation. (At that point is understood not only that the Sun was

always there in the first place, but we also feel it's warmth always)

 

Actually what happens in Liberation is that the Self IS felt, IS known,

but by NOBODY!!! so one can never say " I feel Liberated " or " I

experience the Self " , because that will be the proof that there is still

SOMEONE experiencing something, and that is called subject-object,

duality, Maya...

Ramana Maharshi also repeated many times that is only after the

dissolution of the vasanas that complete Self-Realization takes place.

 

To my feeling, Sri Bhagavan used all these tools to redirect the seeker

towards the source of the Light dwelling beyond the clouds that

eventually We all Are, meaning that, from the point of view of the Sun,

there is not such thing as sunny or cloudy days, and going deeper still,

there is not such concepts as Days or Nights in the first place.

Dwelling consistently in that Light will evaporate the clouds of

Ignorance, it may not be for this lifetime (the ego don't like this),

but since Time is an illusion, don't " we " have all the " time " necessary

for that?

 

The Best for All,

Namaste,

 

Mouna

 

 

 

advaitin , " baskaran42 " <baskaran42 wrote:

>

> hare krishna, namaskarams,

>

> given below is the extract from message 1213 by dr.harsha in 1999

> which i was going through today.

>

> what a profoud statement by Maharishi Ramana. " the feeling that i

> have not realised is the obstruction " struk me with such impact.this

> is where one should leave all the so called knowledge acquired and

> drown in to the ocean of bliss the self that is brahman my lord

krishna.

> baskaran

>

> " Harsha: Ramana Maharshi taught mostly in Silence. When he spoke, what

he

> said was specific to each person. Here he speaks to Paul Brunton.

>

> 13. Realization:

> Q: If 'I' am always here and now, why don't I feel it?

>

> M: That's is the point! Who says that it is not felt? Does the real

> 'I' say it or the false 'I'? Examine it. You will find it is the wrong

> 'I'. The wrong 'I' is the obstruction. It has to be removed in order

> that the true 'I' might not be hidden.

>

> The feeling, 'I have not realized,' is the obstruction to realization.

> In fact, you are already realized; there is nothing to realize. If

> there were, it would have to be something new, not existing so far,

> that would occur sometime in the future.

>

> What has birth will also die. If realization were not eternal it would

> not be worth having. Therefore, what we seek is not that which must

> happen afresh. It is only that which is eternal and which is not

> known, due to obstructions, that is what we seek. Ignorance is the

> obstruction. Remove it, and all will be well.

>

[Guest guest]

Mouna wrote:

> Hello Baskaran and oter Friends:

>

> Ramana Maharshi also repeated many times that is only after the

> dissolution of the vasanas that complete Self-Realization takes place.

>

Dear Mouna-Ji

 

Can you please provide the source of the above statement or sentiment as

expressed by Sri Ramana?

 

Thanks,

Harsha

 

>

[Guest guest]

advaitin , Harsha wrote:

 

> Mouna wrote:

> Hello Baskaran and other Friends:

> Ramana Maharshi also repeated many times that is only after the

> dissolution of the vasanas that complete Self-Realization takes place.

>

> Dear Mouna-Ji

> Can you please provide the source of the above statement or sentiment

as

> expressed by Sri Ramana?

>

> Thanks, Harsha

 

Dear Harsha:

 

As you requested, here are the sources that you asked for, in relation

to my previous post (there are many references to vasanas in general in

all Sri Bhagavan's literature, these ones are the ones that inspired my

posting). I need to acknowledge though, that all these " sources " (even

if they are exact copy from the books where they are printed), may or

may not be the truthful rendering of what Sri Bhagavan actually said,

not only I wasn't there, but they have been translated and edited from

their original language in some cases, I also think that we need to

employ some relativity and try to read " beyond the words " and mostly,

check them out with our own experience.

 

All the best, friend.

Namaste,

 

Mouna

 

..............................

 

1) Excerpt from " Crumbs from his table " , by R. Swarnagiri, page 42

 

Question: What are kevala nirvikalpa samadhi and sahaja nirvikalpa

samadhi?

Bhagavan: The involution of the mind in the Self, but without its

destruction, is kevala nirvikalpa samadhi. There are four obstacles in

this, namely, vacillation of:

i. mind

ii. life breath or prana,

iii. body, and

iv. drishti.

In kevala nirvikalpa samadhi one is not free from vasanas and does not,

therefore, attain mukti. Only after the samskaras have been destroyed

can one attain salvation.

Question: When can one practise sahaja samadhi?

Bhagavan: Even from the beginning. Even though one practises kevala

nirvikalpa samadhi for years together, if one has not rooted out the

vasanas, he will not attain salvation.

 

..............................

 

2) Excerpt from " Talks with Ramana Maharshi " , by M. Venkataramiah

(compilation), pages 161-2

 

" Experience gained without rooting out all the vasanas cannot remain

steady. Efforts must be made to eradicate the vasanas; knowledge can

only remain unshaken after all the vasanas are rooted out.

..............................

 

3) Excerpts from " Talks with Ramana Maharshi " , by M. Venkataramiah

(InnerDirections 2nd Edition),

 

Talk of July 20, 1936.

A visitor Asked if one can realize the Truth by learning the scriptures

and study of books?

Maharshi: No. So lomg as predispositions remain latent in the mind,

realization cannot be achieved. Sastra learning is itself a vasana.

Ralization is only in samadhi.

 

Talk of January 6, 1937 .

Devotee: Can there be Self-Realization before the vasanas are entirely

destroyed?

Maharshi: There are two kinds of vasanas: 1. bhanda hetuh, causing

bondage for the ignorant, and 2. bhoga hetuh, giving enjoyment for the

wise. The latter do not obstruct realization.

 

................................

 

 

 

 

[Guest guest]

Dear Harsha and Mouna,

 

My teacher also says the same thing.

 

Vasanas come from misidentifications. They are based on the

misconception that happiness comes from external sources. Nome says

that as longs as the seeker holds to these as the source of

happiness, he will not be free.

 

Also, a small example he has given of " bhanda hetuh, causing

bondage for the ignorant, and 2. bhoga hetuh, The latter do not

obstruct realization. " is, say, a preferance for a green shirt.

 

Here, if the preferance makes you suffer (when you do not wear a

green shirt) it is bhanda hetuh, if not, then bhoga hetuh.

 

Not two,

Richard

 

advaitin , " Mouna " <maunna wrote:

>

> advaitin , Harsha <harsha@> wrote:

>

> > Mouna wrote:

> > Hello Baskaran and other Friends:

> > Ramana Maharshi also repeated many times that is only after the

> > dissolution of the vasanas that complete Self-Realization takes

place.

> >

> > Dear Mouna-Ji

> > Can you please provide the source of the above statement or

sentiment

> as

> > expressed by Sri Ramana?

> >

> > Thanks, Harsha

>

> Dear Harsha:

>

> As you requested, here are the sources that you asked for, in

relation

> to my previous post (there are many references to vasanas in

general in

> all Sri Bhagavan's literature, these ones are the ones that

inspired my

> posting). I need to acknowledge though, that all these " sources "

(even

> if they are exact copy from the books where they are printed), may

or

> may not be the truthful rendering of what Sri Bhagavan actually

said,

> not only I wasn't there, but they have been translated and edited

from

> their original language in some cases, I also think that we need to

> employ some relativity and try to read " beyond the words " and

mostly,

> check them out with our own experience.

>

> All the best, friend.

> Namaste,

>

> Mouna

>

> .............................

>

> 1) Excerpt from " Crumbs from his table " , by R. Swarnagiri, page 42

>

> Question: What are kevala nirvikalpa samadhi and sahaja nirvikalpa

> samadhi?

> Bhagavan: The involution of the mind in the Self, but without its

> destruction, is kevala nirvikalpa samadhi. There are four obstacles

in

> this, namely, vacillation of:

> i. mind

> ii. life breath or prana,

> iii. body, and

> iv. drishti.

> In kevala nirvikalpa samadhi one is not free from vasanas and does

not,

> therefore, attain mukti. Only after the samskaras have been

destroyed

> can one attain salvation.

> Question: When can one practise sahaja samadhi?

> Bhagavan: Even from the beginning. Even though one practises kevala

> nirvikalpa samadhi for years together, if one has not rooted out the

> vasanas, he will not attain salvation.

>

> .............................

>

> 2) Excerpt from " Talks with Ramana Maharshi " , by M. Venkataramiah

> (compilation), pages 161-2

>

> " Experience gained without rooting out all the vasanas cannot remain

> steady. Efforts must be made to eradicate the vasanas; knowledge can

> only remain unshaken after all the vasanas are rooted out.

> .............................

>

> 3) Excerpts from " Talks with Ramana Maharshi " , by M. Venkataramiah

> (InnerDirections 2nd Edition),

>

> Talk of July 20, 1936.

> A visitor Asked if one can realize the Truth by learning the

scriptures

> and study of books?

> Maharshi: No. So lomg as predispositions remain latent in the mind,

> realization cannot be achieved. Sastra learning is itself a vasana.

> Ralization is only in samadhi.

>

> Talk of January 6, 1937 .

> Devotee: Can there be Self-Realization before the vasanas are

entirely

> destroyed?

> Maharshi: There are two kinds of vasanas: 1. bhanda hetuh, causing

> bondage for the ignorant, and 2. bhoga hetuh, giving enjoyment for

the

> wise. The latter do not obstruct realization.

>

> ...............................

>

>

>

>

[Guest guest]

Richard,

 

It must be so. Preference, rather than

demand/addiction/attachment, must be the key. In this

world I have to make choices, decisions, follow this

road or that road. Preferences are mandatory. I must

eat to continue to live. I have no choice and

therefore I must make decisions. However, I can eat

based on prefernces for food rather than demands that

I eat only certain foods.

 

Even if I've given up all desires, I still have to

make choices in this world.

 

I'm on a picnic. It rains. I prefer that it not rain,

go to the car and finish the picnic. No emotional

turmoil, no blaming the weather gods, no big creation

of karma due to my preference rather than a demand.

 

I prefer that a mugger not mug me. He tries to mug me.

I kill him because at the time I seem to have no

choice due to his force. I prefer not to be mugged and

not to be killed. Yet I understand that in this world

these things happen. I don't demand that no one ever

try to mug me and I don't demand that I never have to

kill anyone. Hopefully, I never will. But

circumstances may arise...Afterward, the law would

have to decide whether my act was right or wrong and

I'll have to prefer one outcome to another, without

demand. At least, to my way of thinking at this point,

this seems to be the middle road. Best wishes, Steve

 

 

______________________________\

____

Luggage? GPS? Comic books?

Check out fitting gifts for grads at Search

http://search./search?fr=oni_on_mail & p=graduation+gifts & cs=bz

[Guest guest]

Dear Mouna-Ji:

 

Those are excellent sources and thank you for taking the time to provide

them. Only a devotee such as you can immediately put the finger on the

heart of the matter. What had caught my eye was your statement,

 

" Ramana Maharshi also repeated many times that is only after the

dissolution of the vasanas that complete Self-Realization takes place. "

 

Self-Realization is by its very nature complete. It cannot be more complete at a

future date. The Mahavakya, " Aham Brahamsmi " - I am That! points to that firm

knowledge. Even now (with vasanas and all), I am That!

 

In Advaita, as many of our teachers here on the list have taught us, this firm

knowledge alone puts an end to misidentification with the body and ignorance of

our true nature.

 

What Bhagavan emphasized, and as you pointed out in mentioning a dialog with

him, is that Nirvikalpa Samadhi, though it gives the knowledge of the Self, is

not the same as Self-Realization. According to Bhagavan, it happens in the stage

prior to it. Due to the strength of vasanas, one has to collect the mind and

remain fixed on the source.

 

Mouna-Ji, although we have all these descriptions, the central message of Sri

Bhagavan is that one should never consider oneself ignorant or not realized. The

dialog you mentioned with Paul Brunton is one of my favorite where Bhagavan says

that Sahaj Samadhi should be practiced right from the beginning!

 

When I was 21, I heard (read in the Talks) Sri Ramana say that " You are already

Realized! " For some reason I felt Bhagavan was talking straight to me and I took

it to heart. I thought, it must be true, I am Self-Realized already; otherwise

why would Bhagavan say it. Even though I was immature at that age about many

things, I entered such a grand state with that conviction.

 

In those days, I was teaching yoga to make money and had very little. I slept on

the floor. There was no furniture. I had no material things but walked around

everywhere I went like a prince.

 

So these things are a mystery. I still smile thinking of it.

 

Namaste and love to all

Harsha

 

 

 

Mouna wrote:

> Dear Harsha:

>

> As you requested, here are the sources that you asked for, in relation

> to my previous post (there are many references to vasanas in general in

> all Sri Bhagavan's literature, these ones are the ones that inspired my

> posting). I need to acknowledge though, that all these " sources " (even

> if they are exact copy from the books where they are printed), may or

> may not be the truthful rendering of what Sri Bhagavan actually said,

> not only I wasn't there, but they have been translated and edited from

> their original language in some cases, I also think that we need to

> employ some relativity and try to read " beyond the words " and mostly,

> check them out with our own experience.

>

> All the best, friend.

> Namaste,

>

> Mouna

>

> .............................

>

> 1) Excerpt from " Crumbs from his table " , by R. Swarnagiri, page 42

>

> Question: What are kevala nirvikalpa samadhi and sahaja nirvikalpa

> samadhi?

> Bhagavan: The involution of the mind in the Self, but without its

> destruction, is kevala nirvikalpa samadhi. There are four obstacles in

> this, namely, vacillation of:

> i. mind

> ii. life breath or prana,

> iii. body, and

> iv. drishti.

> In kevala nirvikalpa samadhi one is not free from vasanas and does not,

> therefore, attain mukti. Only after the samskaras have been destroyed

> can one attain salvation.

> Question: When can one practise sahaja samadhi?

> Bhagavan: Even from the beginning. Even though one practises kevala

> nirvikalpa samadhi for years together, if one has not rooted out the

> vasanas, he will not attain salvation.

>

> .............................

>

> 2) Excerpt from " Talks with Ramana Maharshi " , by M. Venkataramiah

> (compilation), pages 161-2

>

> " Experience gained without rooting out all the vasanas cannot remain

> steady. Efforts must be made to eradicate the vasanas; knowledge can

> only remain unshaken after all the vasanas are rooted out.

> .............................

>

> 3) Excerpts from " Talks with Ramana Maharshi " , by M. Venkataramiah

> (InnerDirections 2nd Edition),

>

> Talk of July 20, 1936.

> A visitor Asked if one can realize the Truth by learning the scriptures

> and study of books?

> Maharshi: No. So lomg as predispositions remain latent in the mind,

> realization cannot be achieved. Sastra learning is itself a vasana.

> Ralization is only in samadhi.

>

> Talk of January 6, 1937 .

> Devotee: Can there be Self-Realization before the vasanas are entirely

> destroyed?

> Maharshi: There are two kinds of vasanas: 1. bhanda hetuh, causing

> bondage for the ignorant, and 2. bhoga hetuh, giving enjoyment for the

> wise. The latter do not obstruct realization.

>

> ...............................

>

[Guest guest]

Dear Friend Harsha

 

I couldn't agree more with many (if not all) of the points you bring

about in this reply...

Let the Experience of Self shine through our words directly from the

Sublime Silence...

 

Thanks,

Best for all and for you,

 

Mouna

 

 

advaitin , Harsha wrote:

>

> Self-Realization is by its very nature complete. It cannot be more

complete at a future date. The Mahavakya, " Aham Brahamsmi " - I am That!

points to that firm knowledge. Even now (with vasanas and all), I am

That!

>

> In Advaita, as many of our teachers here on the list have taught us,

this firm knowledge alone puts an end to misidentification with the body

and ignorance of our true nature.

>

> What Bhagavan emphasized, and as you pointed out in mentioning a

dialog with him, is that Nirvikalpa Samadhi, though it gives the

knowledge of the Self, is not the same as Self-Realization. According to

Bhagavan, it happens in the stage prior to it. Due to the strength of

vasanas, one has to collect the mind and remain fixed on the source.

>

> Mouna-Ji, although we have all these descriptions, the central message

of Sri Bhagavan is that one should never consider oneself ignorant or

not realized. The dialog you mentioned with Paul Brunton is one of my

favorite where Bhagavan says that Sahaj Samadhi should be practiced

right from the beginning!

[Guest guest]

Dear Harshi-Ji,

 

As to " Nirvikalpa Samadhi, though it gives the knowledge of the Self,

is not the same as Self-Realization, " the story of my teacher, Nome,

is an illustration.

 

At 16, without any prior spiritual practice in this life he

experienced Nirvikalpa Samadhi. While this changes everyting about

his life, this was not Self-Realization.

 

He left home soon thereafter, to go to San Francisco, California, 'to

find Self-Realization.' There he found a teacher, Swami

Swanandashram, who introduced him to the Vedanta teachings of

Sankara, and the Upanisads. He was also introduced to Ramana

Maharshi's teachings.

 

He practiced intensely for three years. One element of this practice

was the elimination of all vasanas.

 

As a culmination of this practice, Nome realized finally and

completely that the notion of " I " does not refer to any actually

existent ego entity, and is itself unreal. This " I " does not come

from the real Self, does not come from " anything else, " and is not

self-generated. This was the revelation of Truth, without these words

or ideas. Everything objective disappeared, never to return.

 

So here Nirvikalpa Samadhi, followed by intense practice, culminated

in Self-Realization.

 

Not two,

Richard

 

 

advaitin , Harsha wrote:

>

> Dear Mouna-Ji:

>

> Those are excellent sources and thank you for taking the time to

provide

> them. Only a devotee such as you can immediately put the finger on

the

> heart of the matter. What had caught my eye was your statement,

>

> " Ramana Maharshi also repeated many times that is only after the

> dissolution of the vasanas that complete Self-Realization takes

place. "

>

> Self-Realization is by its very nature complete. It cannot be more

complete at a future date. The Mahavakya, " Aham Brahamsmi " - I am

That! points to that firm knowledge. Even now (with vasanas and all),

I am That!

>

> In Advaita, as many of our teachers here on the list have taught

us, this firm knowledge alone puts an end to misidentification with

the body and ignorance of our true nature.

>

> What Bhagavan emphasized, and as you pointed out in mentioning a

dialog with him, is that Nirvikalpa Samadhi, though it gives the

knowledge of the Self, is not the same as Self-Realization. According

to Bhagavan, it happens in the stage prior to it. Due to the strength

of vasanas, one has to collect the mind and remain fixed on the

source.

>

> Mouna-Ji, although we have all these descriptions, the central

message of Sri Bhagavan is that one should never consider oneself

ignorant or not realized. The dialog you mentioned with Paul Brunton

is one of my favorite where Bhagavan says that Sahaj Samadhi should

be practiced right from the beginning!

>

> When I was 21, I heard (read in the Talks) Sri Ramana say that " You

are already Realized! " For some reason I felt Bhagavan was talking

straight to me and I took it to heart. I thought, it must be true, I

am Self-Realized already; otherwise why would Bhagavan say it. Even

though I was immature at that age about many things, I entered such a

grand state with that conviction.

>

> In those days, I was teaching yoga to make money and had very

little. I slept on the floor. There was no furniture. I had no

material things but walked around everywhere I went like a prince.

>

> So these things are a mystery. I still smile thinking of it.

>

> Namaste and love to all

> Harsha

>

>

>

> Mouna wrote:

> > Dear Harsha:

> >

> > As you requested, here are the sources that you asked for, in

relation

> > to my previous post (there are many references to vasanas in

general in

> > all Sri Bhagavan's literature, these ones are the ones that

inspired my

> > posting). I need to acknowledge though, that all these " sources "

(even

> > if they are exact copy from the books where they are printed),

may or

> > may not be the truthful rendering of what Sri Bhagavan actually

said,

> > not only I wasn't there, but they have been translated and edited

from

> > their original language in some cases, I also think that we need

to

> > employ some relativity and try to read " beyond the words " and

mostly,

> > check them out with our own experience.

> >

> > All the best, friend.

> > Namaste,

> >

> > Mouna

> >

> > .............................

> >

> > 1) Excerpt from " Crumbs from his table " , by R. Swarnagiri, page 42

> >

> > Question: What are kevala nirvikalpa samadhi and sahaja nirvikalpa

> > samadhi?

> > Bhagavan: The involution of the mind in the Self, but without its

> > destruction, is kevala nirvikalpa samadhi. There are four

obstacles in

> > this, namely, vacillation of:

> > i. mind

> > ii. life breath or prana,

> > iii. body, and

> > iv. drishti.

> > In kevala nirvikalpa samadhi one is not free from vasanas and

does not,

> > therefore, attain mukti. Only after the samskaras have been

destroyed

> > can one attain salvation.

> > Question: When can one practise sahaja samadhi?

> > Bhagavan: Even from the beginning. Even though one practises

kevala

> > nirvikalpa samadhi for years together, if one has not rooted out

the

> > vasanas, he will not attain salvation.

> >

> > .............................

> >

> > 2) Excerpt from " Talks with Ramana Maharshi " , by M. Venkataramiah

> > (compilation), pages 161-2

> >

> > " Experience gained without rooting out all the vasanas cannot

remain

> > steady. Efforts must be made to eradicate the vasanas; knowledge

can

> > only remain unshaken after all the vasanas are rooted out.

> > .............................

> >

> > 3) Excerpts from " Talks with Ramana Maharshi " , by M. Venkataramiah

> > (InnerDirections 2nd Edition),

> >

> > Talk of July 20, 1936.

> > A visitor Asked if one can realize the Truth by learning the

scriptures

> > and study of books?

> > Maharshi: No. So lomg as predispositions remain latent in the

mind,

> > realization cannot be achieved. Sastra learning is itself a

vasana.

> > Ralization is only in samadhi.

> >

> > Talk of January 6, 1937 .

> > Devotee: Can there be Self-Realization before the vasanas are

entirely

> > destroyed?

> > Maharshi: There are two kinds of vasanas: 1. bhanda hetuh, causing

> > bondage for the ignorant, and 2. bhoga hetuh, giving enjoyment

for the

> > wise. The latter do not obstruct realization.

> >

> > ...............................

> >

>

[Guest guest]

On 30/07/07, Richard Clarke <richard wrote:

>

> So here Nirvikalpa Samadhi, followed by intense practice, culminated

> in Self-Realization.

 

In advaita-vedAnta, the seeker analyzes his experience (anubhava) in

the light of shabda pramANa (words of the shaastra/guru). The various

prakriyA-s that we often discuss, such as the avasthAtraya, are all

examples of this process. Sustained analysis ultimately results in

jnAna.

 

nirvikalpa samAdhi is also an experience, and like any other

experience, it too is analysed in the light of the shabda pramANa. The

difference though, is that it is an extremely powerful experience, and

lends itself more easily to the dawn of jnAna.

 

This is my understanding on the basis of the book " Yoga, Enlightenment

& Perfection " , which documents the spiritual disciplines practised by

SrI abhinava vidyAtIrtha mahAsvAminaH, former AcArya of Sringeri.

 

People who are dismissive of nirvikalpa samAdhi and other such

practices should read this book. It beautifully illustrates the life

of a traditional advaitin sannyAsI.

 

dhanyavAdaH

Ramesh