Fwd: RE: Liberation and Nirvikalpa Samadhi

[Guest guest]

advaitin , " Peter " <not_2 wrote:

 

 

Namaste Advaitins,

 

Some passages from Sri Ramana below, on this subject.

 

Warm regards,

 

Peter

 

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M.: Divine sight means Self-luminosity. The world divya shows it.

The full

word means the Self. Who is to bestow a divine eye? And who is to

see?

Again, people read in the books, " hearing, reflection and one-

pointedness

are necessary " . They think that they must pass through savikalpa

samadhi

and nirvikalpa samadhi before attaining Realisation. Hence all these

questions. Why should they wander in that maze? What do they gain at

the

end? It is only cessation of the trouble of seeking. They find that

the Self

is eternal and self-evident. Why should they not get that repose

even this

moment? A simple man, not learned, is satisfied with japa or

worship. A

Jnani is of course satisfied. The whole trouble is for the book-

worms.

Well, well. They will also get on. (Talks 336)

-

 

Disciple: I maintain that the physical body of the man immersed in

samadhi,

as a result of the unbroken 'contemplation' of the Self, may become

motionless for that reason. It may be active or inactive. The mind

established in such contemplation will not be affected by the

movements of

the body or the senses; nor is there disturbance of the mind, the

forerunner of physical activity. Whereas another person asserts that

physical activity certainly prevents samadhi or unbroken

contemplation. What

is Bhagavan's opinion? You are the abiding proof of my statement.

 

Maharshi: Both of you are right: you refer to sahaja nirvikalpa

samadhi and

the other refers to kevala nirvikalpa samadhi. In the latter case

the mind

lies immersed in the Light of the Self (whereas the mind lies in the

darkness of ignorance in deep sleep); and the subject makes a

distinction

between samadhi and activity after waking up from samadhi. Moreover,

activity of the body, of the sight, of the vital forces, and of the

mind and

the cognizance of objects, all these are obstructions for one who

seeks to

realize kevala nirvikalpa samadhi.

 

In sahaja samadhi, however, the mind has resolved into the Self and

has been

lost. The differences and obstructions mentioned above do not,

therefore,

exist here. The activities of such a Being are like the feeding of a

somnolent boy, perceptible to the onlooker but not to the subject.

The

traveller sleeping in the moving cart is not aware of the motion of

the

cart, because his mind is sunk in darkness; whereas the sahaja jnani

remains

unaware of his bodily activities because his mind is dead, having

been

resolved into the ecstasy of chidananda (bliss of Self).

 

The two words contemplation and samadhi have been used loosely in the

question. Contemplation is a forced mental process, whereas samadhi

lies

beyond effort.

 

(From Maharshi's Gospel, published by Sri Ramanasramam and available

for

download from http://www.ramana-maharshi.org/ )

 

-----------------------------

 

" ... why change the environment? Your efforts can be made even now,

in

whatever environment you may be. The environment never abandons you,

according to your desire. Look at me. I left home. Look at

yourselves. You

have come here leaving the home environment. What do you find here?

Is this

different from what you left? Even if one is immersed in nirvikalpa

samadhi

for years together, when he emerges from it he will find himself in

the

environment which he is bound to have. That is the reason for the

Acharya

emphasising sahaja samadhi in preference to nirvikalpa samadhi in his

excellent work Viveka Chudamani. One should be in spontaneous

samadhi - that

is, in one's pristine state - in the midst of every environment. "

(From

" Talks with Sri Ramana Maharshi " , Talk 54)

 

----------------------------

A question was asked regarding the position of one whose jnana is

weak in

the scheme of things. The doubt was if that manda Jnani had stopped

short of

kevala nirvikalpa.

 

M.: Kevala nirvikalpa happens even in the tanumanasi stage (of

attenuated

mind).

 

D.: The middling and superior jnanis are said to be jivanmuktas.

Kevala

nirvikalpa is in tanumanasa. Where does one whose jnana is weak fit

in?

 

M.: He comes in sattvapatti (realisation) - whereas the middling and

the

superior ones come in asamsakti and padarthabhavini respectively.

This

division as dull, middling, and superior is according to the

momentum of

prarabdha. If it is strong he is weak; if it is middling he is

middling too;

if prarabdha is weak he is superior; if it is very weak he is in

turyaga.

There is no difference in the samadhi state or the jnana of the

jnanis. The

classification is only from the standpoint of the observer. (Talks

255)

 

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