14th December, 1935
Talk 110.
An American lady asked Bhagavan what his experiences of samadhi were. When suggested that she should relate her experiences and ask if they were right, she replied that Sri Bhagavan's experiences ought to be correct and should be known, whereas her own were unimportant. She thus wanted to know if Sri Bhagavan felt his body hot or cold in samadhi, if he spent the first three and a half years of his stay at Tiruvannamalai in prayers and so on.
Maharshi: 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.
D.: But I know that I am unconscious in deep sleep.
Maharshi: Consciousness and unconsciousness are only modes of the mind.
Samadhi transcends the mind.
D.: Still you can say what it is like.
Maharshi: You will know only when you are in samadhi.
Talk 109 Talk 111
Showing posts with label samadhi. Show all posts
Showing posts with label samadhi. Show all posts
Talk 82
16th October, 1935
Talk 82.
A question was raised about the differences in the various samadhis.
Maharshi: 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 horses. And samadhi corresponds to the halting of the horses, because the senses are ready to act just as the horses are ready to move after halting. In samadhi the head does not bend down because the senses are there though inactive; whereas the head bends down in sleep because the senses are merged in darkness. 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 reappear. 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 in sahaja samadhi. Sushumna pare leena. Here sushumna [?] refers to tapo marge whereas the para nadi [?] refers to jnana marga [?].
Talk 81 Talk 83
Talk 82.
A question was raised about the differences in the various samadhis.
Maharshi: 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 horses. And samadhi corresponds to the halting of the horses, because the senses are ready to act just as the horses are ready to move after halting. In samadhi the head does not bend down because the senses are there though inactive; whereas the head bends down in sleep because the senses are merged in darkness. 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 reappear. 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 in sahaja samadhi. Sushumna pare leena. Here sushumna [?] refers to tapo marge whereas the para nadi [?] refers to jnana marga [?].
Talk 81 Talk 83
Subscribe to:
Posts (Atom)
