To: K-list
Recieved: 2000/11/30 08:29
Subject: [K-list] Ramana Maharshi on Samadhi
From: Harsha
On 2000/11/30 08:29, Harsha posted thus to the K-list:
Hello everyone and hello Angelique. Hope all is well. Just becoming more
active again after the Thanksgivings break. I wanted to pass these quotes on
Samadhi from the Advaitin list as these might be helpful to some.
Sunderji's quotes of Sri Ramana on Samadhi
Namaste,
It would be hard to excel the answers that Ramana Maharshi
gave on the subject of samadhi: [Talks with Sri Ramana Maharshi,5th
ed., 1972; Ramanashram,Tiruvannamalai]
p.84: "When the senses are merged in darkness it is deep sleep;
when merged in light it is samadhi.
Just as a passenger when asleep in a carriage is unaware of the
motion, the halting or the unharnessing of the horses, so also a
jnani in sahaja samadhi is unaware of the happenings, waking,dream
and deep sleep. Here sleep corresponds to the unharnessing of the
horse. And samadhi corresponds to the halting of the horse, because
the senses are ready to act as the horses are ready to move after
halting.
In samadhi the head does not bend down because the senses are ther
though inactive; whereas the head bends down in sleep because the
senses are merged in drkness.
In kevala samadhi, the activities [vital and mental], waking, dream
and sleep, are only merged, ready to emerge after regaining the state
other than samadhi.
In sahaja samadhi the activities, vital and mental, and the three
states are destroyed, never to re-appear. However others notice the
jnani active, e.g. eating, talking, moving, etc. He is not himself
aware of these activities, whereas others are aware of his
activities. They pertain to his body and not to his Real Self,
swarupa. For himself, he is like the sleeping passenger --or like a
child interrupted from sound sleep and fed, being unaware of it. The
child says the next day that he did not take milk at all and that he
went to sleep without it. Even when reminded he cannot be convinced.
So also is sahaja samadhi.
sushumna pare leena--here sushumna refers to tapo marga, whereas the
para nadi refers to jnana marga."
p. 105: "Samadhi transcends mind and speech, and cannot be described.
For example, the state of deep slumber cannot be described; samadhi
state can still less be explained.....Consciousness and
unconsciousness are only modes of the mind. Samadhi transcends the
mind."
p. 121: " Samadhi is one's natural state. It is the under-current in
all the three states. This--that is 'I'--is not in those states, but
these states are in it. If we get samadhi in our waking state that
will persist in deep sleep also.
p. 123: " Jnana, once revealed, takes time to steady itself. The Self
is certainly within the direct experience of everyone, but not as one
imagines it to be. It is only as it is. This Experience is samadhi.
p. 135: " When the one who asks the nature of samadhi and the method
of getting into it vanishes, samadhi will result.
p. 357: " Holding on to Reality is samadhi.
Holding on to Reality with effort is savikalpa samadhi.
Merging in Reality and remaining unaware of the world is
nirvikalpa samadhi.
Merging in ignorance and remaining unaware of the world is
sleep. [Head bends, but not in samadhi].
Remaining in the primal, pure natural state without effort
is sahaja nirvikalpa samadhi.
Samadhi means passing beyond dehatma buddhi [I-am-the-body
idea] and non-identification of the body with the Self is a foregone
conclusion.
p. 358: " The yogis call it Kundalini Shakti. It is the same as
vritti of the form of God {Bhagavatakara vritti] of the bhaktas and
vritti of the form of Brahman [Brahmakara vritti] of the jnanis. It
must be preliminary to Realization . The sensation produced may be
said to be hot.
The kundalini of jnana marga is said to be the Heart, which
is also described in various ways as a network of nadis, of the shape
of a serpent , of a lotus-bud, etc....
The Heart is the origin of the 'I'-thought.
p. 381: " External samadhi is holding on to the Reality while
witnessing the world, without reacting to it from within. There is
stillnes of a waveless ocean. The internal samadhi involves loss of
body-consciousness.
What is body-consciousness? Analyse it. There must be a body and
consciousness limited to it which together make up body-
consciousness. These must lie in another Consciousnesswhich is
absolute and unaffected. Hold it. That is samadhi. It exists when
there is no body-consciousness because it transcends the latter, it
also exists when there is the body-consciousness.. So it is always
there. What does it matter whether body-consciousness is is lost or
retained? When lost it is internal samdhi; when retained it is
external samadhi. That is all. A person must remain in any one of the
six samadhis so that sahaja samadhi may be easy for him.
p. 552: " What is samadhi? Samadhi is one's essential nature. How
then can it come and go?
p. 553: " The effortless samadhi is the true one and the perfect
state. It is permanent....
When the real, effortless, permanent, happy natureis realised it will
be found to be not inconsistent with the ordinary activities of life."
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