3. SAMADHI
The state in which the unbroken experience of Existence–Consciousness is attained by the still mind, alone is samadhi. That still mind which is adorned with the attainment of the limitless supreme Self, alone is the reality of God.
The state in which the unbroken experience of Existence–Consciousness is attained by the still mind, alone is samadhi. That still mind which is adorned with the attainment of the limitless supreme Self, alone is the reality of God.
Q What is samadhi?
R
In yoga [the spiritual tradition in India] the term is used to indicate some kind of trance and there are various kinds of samadhi.
But the samadhi I speak to you about is different. It is sahaja samadhi [sahaja means natural or spontaneous].
In this state you remain calm and composed during activity.
You realise that you are moved by the deeper Real Self within and are unaffected by what you do or say or think.
You have no worries, anxieties or cares, for you realise that there is nothing that belongs to you as ego and that everything is being done by something with which you are in conscious union.
–
Q I have an impression that in deep sleep I have something akin to samadhi. Is it so?
R
It is the waking ‘I’ that asks the questions – not the ‘I’ in sleep.
If you attain the state of wakeful sleep which is the same as samadhi, while still awake, doubts will not arise.
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.
The distinction between Consciousness and unconsciousness belongs to the realm of mind, which is transcended by the state of the Real Self.
–
[Note from author: Even though Ramana used 'samadhi' as a synonym for Self–realization [also known as permanent samadhi or sahaja samadhi], in another time and context there was also a term used for a temporary state of samadhi here, namely kevala, nirvikalpa or laya samadhi]
–
Q Can the meditator be affected by physical disturbances during nirvikalpa samadhi? My friend and I disagree on this point.
R
Both of you are right.
One of you is referring to kevala and the other to sahaja samadhi.
In both cases the mind is immersed in the Bliss of the Self.
In the former [kevala], physical movements may cause disturbance to the meditator, because the mind has not completely died out. It is still alive and can, as after deep sleep, at any moment be active again.
It is compared to a bucket, which, although completely submerged under water, can be pulled out by a rope which is still attached to it.
In sahaja, the mind has sunk completely into the Self, like the bucket which has got drowned in the depths of the well along with its rope.
In sahaja there is nothing left to be disturbed or pulled back to the world.
One's activities then resemble that of the child who sucks its mother's milk in sleep and is hardly aware of the feeding.
Q How can one function in the world in such a state?
R
One who accustoms himself naturally to meditation and enjoys the Bliss of meditation will not lose his samadhi state whatever external work he does, whatever thoughts may come to him.
That is sahaja nirvikalpa. Sahaja nirvikalpa is total destruction of the mind.
Whereas kevala nirvikalpa is temporary abeyance of the mind.
Those who are in the laya samadhi state [a temporary trance like state] will have to bring the mind back under control from time to time.
If the mind is destroyed, as it is in sahaja samadhi, it will never sprout again. Whatever is done by such people is just incidental, they will never slide down from their high state.
Those that are in the kevala nirvikalpa state are not realized, they are still seekers.
Those who are in the sahaja nirvikalpa state are like a light in a windless place, or the ocean without waves; that is, there is no movement in them.
They cannot find anything which is different from themselves.
For those who do not reach that state, everything appears to be different from themselves.
Q Is the experience of kevala nirvikalpa the same as that of sahaja, although one comes down from it to the relative world?
R
There is neither coming down nor going up – he who goes up and down is not real.
In kevala nirvikalpa there is the mental bucket still in existence under the water, and it can be pulled out at any moment. Sahaja is like the river that has linked up with the ocean from which there is no return.
Why do you ask all these questions? Go on practising till you have the experience yourself.
–
R
Samadhi transcends mind and speech and cannot be described. The state of deep sleep cannot be described; the state of samadhi even less.
Q But I know that I was unconscious in deep sleep.
R
Consciousness and unconsciousness are modes of the mind. Samadhi transcends the mind.
Q Still, you can tell me what it is like.
R
You will know only when you are in samadhi.
–
Q Will study of sacred books reveal the truth?
R
That will not suffice.
Q Why not?
R
Samadhi alone can reveal it.
Thoughts cast a veil over Reality and so it cannot be clear in states other than samadhi.
Q Is there thought in samadhi? Or is there not?
R
There will only be the feeling ‘I am’ and no other thoughts.
Q Is not ‘I am’ a thought?
R
The egoless ‘I am’ is not thought. It is realisation.
The meaning or significance of ‘I’ is God.
The experience of ‘I am’ is to Be Still.
R
In yoga [the spiritual tradition in India] the term is used to indicate some kind of trance and there are various kinds of samadhi.
But the samadhi I speak to you about is different. It is sahaja samadhi [sahaja means natural or spontaneous].
In this state you remain calm and composed during activity.
You realise that you are moved by the deeper Real Self within and are unaffected by what you do or say or think.
You have no worries, anxieties or cares, for you realise that there is nothing that belongs to you as ego and that everything is being done by something with which you are in conscious union.
–
Q I have an impression that in deep sleep I have something akin to samadhi. Is it so?
R
It is the waking ‘I’ that asks the questions – not the ‘I’ in sleep.
If you attain the state of wakeful sleep which is the same as samadhi, while still awake, doubts will not arise.
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.
The distinction between Consciousness and unconsciousness belongs to the realm of mind, which is transcended by the state of the Real Self.
–
[Note from author: Even though Ramana used 'samadhi' as a synonym for Self–realization [also known as permanent samadhi or sahaja samadhi], in another time and context there was also a term used for a temporary state of samadhi here, namely kevala, nirvikalpa or laya samadhi]
–
Q Can the meditator be affected by physical disturbances during nirvikalpa samadhi? My friend and I disagree on this point.
R
Both of you are right.
One of you is referring to kevala and the other to sahaja samadhi.
In both cases the mind is immersed in the Bliss of the Self.
In the former [kevala], physical movements may cause disturbance to the meditator, because the mind has not completely died out. It is still alive and can, as after deep sleep, at any moment be active again.
It is compared to a bucket, which, although completely submerged under water, can be pulled out by a rope which is still attached to it.
In sahaja, the mind has sunk completely into the Self, like the bucket which has got drowned in the depths of the well along with its rope.
In sahaja there is nothing left to be disturbed or pulled back to the world.
One's activities then resemble that of the child who sucks its mother's milk in sleep and is hardly aware of the feeding.
Q How can one function in the world in such a state?
R
One who accustoms himself naturally to meditation and enjoys the Bliss of meditation will not lose his samadhi state whatever external work he does, whatever thoughts may come to him.
That is sahaja nirvikalpa. Sahaja nirvikalpa is total destruction of the mind.
Whereas kevala nirvikalpa is temporary abeyance of the mind.
Those who are in the laya samadhi state [a temporary trance like state] will have to bring the mind back under control from time to time.
If the mind is destroyed, as it is in sahaja samadhi, it will never sprout again. Whatever is done by such people is just incidental, they will never slide down from their high state.
Those that are in the kevala nirvikalpa state are not realized, they are still seekers.
Those who are in the sahaja nirvikalpa state are like a light in a windless place, or the ocean without waves; that is, there is no movement in them.
They cannot find anything which is different from themselves.
For those who do not reach that state, everything appears to be different from themselves.
Q Is the experience of kevala nirvikalpa the same as that of sahaja, although one comes down from it to the relative world?
R
There is neither coming down nor going up – he who goes up and down is not real.
In kevala nirvikalpa there is the mental bucket still in existence under the water, and it can be pulled out at any moment. Sahaja is like the river that has linked up with the ocean from which there is no return.
Why do you ask all these questions? Go on practising till you have the experience yourself.
–
R
Samadhi transcends mind and speech and cannot be described. The state of deep sleep cannot be described; the state of samadhi even less.
Q But I know that I was unconscious in deep sleep.
R
Consciousness and unconsciousness are modes of the mind. Samadhi transcends the mind.
Q Still, you can tell me what it is like.
R
You will know only when you are in samadhi.
–
Q Will study of sacred books reveal the truth?
R
That will not suffice.
Q Why not?
R
Samadhi alone can reveal it.
Thoughts cast a veil over Reality and so it cannot be clear in states other than samadhi.
Q Is there thought in samadhi? Or is there not?
R
There will only be the feeling ‘I am’ and no other thoughts.
Q Is not ‘I am’ a thought?
R
The egoless ‘I am’ is not thought. It is realisation.
The meaning or significance of ‘I’ is God.
The experience of ‘I am’ is to Be Still.