What is flow and what does it feel like when you are in flow? - Atman Nityananda

 What is flow and what does it feel like when you are in flow?

Flow is the state that has been observed in athletes, musicians, dancers and others, and which according to their description corresponds to what in spiritual teachings is called Samadhi. Flow is something that occurs without being sought by athletes, etc., and is achieved through action, by the absorption of mind and consciousness in action. Whereas Samadhi is deliberately sought by spiritual practitioners and is achieved primarily by abandoning all action by sitting in a position of stillness. But there are also traditions and teachings that use some action to achieve Samadhi, such as the dervish dance in the Sufi tradition.

Psychologists claim that the flow state can only occur when the activity is very interesting, challenging and the practitioner is highly motivated and has a very high capacity to perform the activity. Indeed, these factors are very important, obviously the most important for athletes, dancers, etc., but in my experience speaking they are not exclusive for entering a flow state or Samadhi. We can enter a flow state even when what we are doing does not have the above conditions. That is, we can be in flow even when we are walking, talking, doing the dishes, etc. Of course, for this to happen, knowledge and skills are needed, which can be acquired through what we generally call spiritual practice. Among these skills, concentration is the most fundamental. However, purposeful, deep and steady concentration is possible when we develop some other important skills.

Csíkszentmihályi called flow "the secret of happiness". Similarly, for spiritual seekers, Samadhi is the state they aspire to in order to experience ecstasy, fulfilment, peace and limitless freedom.

Djokovic

Psychologists describe people in the flow state as being in a state of intense concentration, with their thoughts focused on the experience rather than on themselves. That the activity is done without intentional effort, that they are in control of the situation, have a clear sense of direction (clear goals) and that the experience is not physically or mentally exhausting. Also that they lose their sense of time, or that they have a concentrated perception of time (that time seems to fly quickly) and feel as if there is a merging of their actions and their awareness. That they have a reduced sense of self or even that they are losing their sense of self.  

Similarly, Samadhi is a state of deep absorption of the mind in the object of concentration, in which there is a total lack of effort and sense of agency (loss of the sense of self, -egoic self) accompanied by transcendence of the sense of time, and there is an experience of indescribable freedom and beauty (deep peace and bliss).  

Samadhi is the highest state through which we enter into complete conscious union with God and experience the freedom, peace, fulfilment and bliss of God. Prolonged Samadhi is also the means to completely dissolve the ego and attain full and uninterrupted union with God. This is what we call theosis, enlightenment, self-realisation or liberation.

Samadhi and liberation ~ Swami Chidananda

Samadhi is trance. Samadhi is still one process or one Anga of Yogabhyasa, of Yogic practice. Samadhi is not the ultimate goal. 

Various types of Samadhi have to be practised until your Samadhi becomes longer and longer in duration, deeper and deeper in intensity, until you become well established in the practice of Samadhi. This is Raja Yoga. 

So, the meaning in which different terms are used should be clear to your mind. By continuous, diligent practice of Samadhi, it becomes longer in duration, deeper in intensity, and then you become well established in that state. 

Gradually you pass through different states of Samadhi and you ultimately reach a state of Samadhi where there is absolutely no movement of the mind at all. The mind comes to a total standstill and there is not even metaphysical movement. There is not even the consideration of the Absolute, that it is Sat, that it is Chit, that it is Ananda, that it is beyond time, space and causation, that it is beginningless and endless. Even these considerations are not present any longer. 

In that process of holding on to the awareness of the Supreme, there is only Absolute Awareness. That is called Nirvikalpa Samadhi and it is when the Yogi is able to practise Nirvikalpa Samadhi for a long time that he goes beyond even Samadhi and attains to the state of Turiyatita Avastha where he obtains Kaivalya, supreme liberation, supreme independence.

The liberated one - Jivanmukta ~ by Swami Sivananda

JIVANMUKTA - The liberated one

by Swami Sivananda

This article is a chapter from his book "Bliss Divine". 

INTRODUCTION

A Jivanmukta is a liberated sage. He is released even while living. He lives in the world, but he is not of the world. He always revels in the eternal bliss of the Supreme Self. He is Ishvara (God) Himself. He is a God on earth.

The Jivanmukta or full-blown Jnani (a person with full wisdom) is full of pure love, compassion, mercy, exquisite gentleness, and hidden power and strength. Love and lustre shine through his brilliant eyes.

The Jivanmukta has not a bit of selfish interest in him and is absolutely free from worries, difficulties, troubles, tribulations, sorrows, and anxieties under all circumstances. Even when pains and the rest attaching themselves to his body exhibit themselves on his face, his mind never writhes under them and their antithesis. He is not a slave of his moods; he is ever cheerful and peaceful. His higher excellences have been perfectly unfolded; all divine attributes are fully awakened in him. Every one of his weaknesses and limitations is burnt in toto. He shines in his own pristine glory, in his own essential nature of divine consciousness. He radiates peace and joy everywhere.

The true greatness of a realised Yogi is indescribable. His eyes are serene and steady, his actions perfect and holy, his speech sweet and short, inspiring and impressive. His gait is magnanimous, his touch purifying; his looks are merciful, gestures illuminating. He is omniscient; he has intuitive transcendental knowledge and clear insight into the very heart of all things and beings. You will experience a deep sense of peace and harmony, great elevation and inspiration, in his presence.

SIGNS OF A JIVANMUKTA

The Jivanmukta or liberated sage is absolutely free from egoism, doubt, fear, and grief. These are the four important signs that indicate that one has attained perfection.

The Jivanmukta has perfect contentment, unruffled peace of mind, deep abiding joy and bliss, possession of supersensual spiritual knowledge, and ability to clear any kind of doubt of aspirants. Doubts vanish when one remains in his company.

The Jivanmukta does not care even for the wants of the body. He is not afraid of death. He has no longing to live also. Maya or Prakriti (Mother Nature) is his obedient and sweet nurse. She attends upon him carefully. Bodily wants come by themselves. Prakriti arranges everything for him beforehand. This is her look-out.

Balanced mind, equal vision, indifference to pairs of opposites like pleasure and pain, censure and praise, heat and cold, success and failure-these are the marks of a Jivanmukta. Jivanmuktas are not frightened or astonished at any unusual occurrence in nature. They will never be disconcerted even should the sun grow cold, or the moon turn hot, or the fire begin to burn with its flame downwards, or the course of the river begin to rise upwards. The Jivanmukta is not perturbed under any condition. He is undistracted amidst distractions.

THE DOUBLE-CONSCIOUSNESS OF A JIVANMUKTA

A man who stands in water up to his neck has a twofold experience. His head is exposed to the sun. He experiences both heat and cold. Such is the experience of a Jivanmukta. He has double consciousness. He enjoys the bliss of Brahman (God). He also has the experience of this world. He is like a man who knows two languages.

Just as the pot in which asafoetida or onion is kept emits a certain amount of smell even when it is cleaned several times, so also, a small trace of ignorance still remains in the mind of a Jnani even. The Jivanmukta has a consciousness of the body in the form of a Samskara (impression in the subconscious mind). That is the reason why he eats and drinks. Though the instinctive mind with low desires is destroyed, the Sattvic (pure) mind does not perish in the Jivanmukta. How will he be able to do Vyavahara or worldly dealings without an instrument, viz., the mind?

DIFFERENCE BETWEEN A WORLDLY MAN AND A LIBERATED SAGE

The phenomenal universe does not vanish from the vision of the Jivanmukta. The Jivanmukta sees the world as a dream within himself. Just as the mirage appears even after the illusory nature of the water is understood, so also, the world appears for the Jivanmukta even after he has attained Self- realisation, even after he has clearly understood the illusory nature of the world. But, just as the man who has understood the nature of the mirage will not run after the mirage for drinking water, so also, the Jivanmukta will not run after sensual objects like the worldly-minded people, though the world appears to him. That is the difference between a worldly man and a liberated sage.

When he is absorbed in Brahman, the Glory of glories, the Soul of souls, the Jivanmukta will not be able to work. But, when he comes down from his full Brahmic consciousness owing to the force of Prarabdha (destiny) and Vikshepa Sakti (tossing of the mind), he will pour forth his love at the cry of a suffering soul. So radiant and compassionate is he. He is the ocean of mercy and love and peace, a Buddha or Jesus.

COSMIC VISION

The Jivanmukta beholds the one Reality or God everywhere and in all things. For him there is no distinction between a rogue and a saint, gold and stone, honour and dishonour. He actually feels that all is himself only, that snakes, scorpions, tigers, bears, and lions are as much part of himself as his own eyes, nose, ears, hands, and feet. He is one with the flower, ether, sun, ocean, mountain, and sky. He has cosmic vision and cosmic feelings.

SAMADHI JNANI AND VYAVAHARA JNANI

The way of living of Jivanmuktas or sages differs. One sage lives in a princely style. Bhagiratha lived this kind of life. Another sage lives in a beggarly manner. One sage is always in a meditative mood. He never works. He never talks. He lives always in seclusion. Jada Bharata lived this kind of life. Another sage lives in a busy crowded city. He plunges himself in service. He talks with the people. He delivers lectures, holds religious classes, writes books, etc. Sri Sankara led this kind of life. This is due to Prarabdha. Every sage has his own Prarabdha. If all sages have the same kind of living and the same kind of Prarabdha, this world will be like a prison. Variety in manifestation is the nature of Prakriti. The Jnani who has desire for worldly activities or Vyavahara and works in the world is a Vyavahara Jnani. The Jnani who withdraws himself completely from the universe is a Samadhi Jnani.

Knowledge is the same in these two types of Jnanis. But the Samadhi Jnani enjoys more Ananda (Bliss) than the Vyavahara Jnani. The Samadhi Jnani is one who is ever absorbed in Brahman. He does not see names and forms. The world has entirely vanished for him. He is quite unable to work. He is a Muzub (a silent sage of the highest category). He is a Paramahamsa. Food has to be thrust forcibly in the case of a Samadhi Jnani.

A Vyavahara Jnani will experience pain when his finger is cut, but a Samadhi Jnani will not experience pain even a bit even if his leg is amputated. The case of Shams Tabriez of Multan would serve as an example to justify the truth of the above statement. When he was skinned out, he laughed and uttered Analhaq, Analhaq. 'Analhaq' means ‘I am He’, and corresponds to the Hindu 'Soham'.

A Vyavahara Jnani sees names and forms. A Vyavahara Jnani knows that this is Vishta (faeces), this is Chandana (sandal paste); this is a fool, this is an intelligent man; this is an Adhikari (a qualified person), this is a rogue, this is an honest man. But, he is not affected in his feelings. He is neither exalted when he gets success nor depressed when he fails. He neither loves an honest man nor hates the rogue. In this sense, he has Sama Drishti or equal vision.

The desire for work in the case of the Vyavahara Jnani is due to his Prarabdha. He uses his body and mind as his instruments just as a carpenter uses his tools. While working, he has not lost his Brahmic consciousness even for a second. He is settled always in the Chaitanya Svarupa or pure consciousness.

The Vyavahara jnani sees the whole world within himigelf. He sees nothing outside, just as you do. He sees through his Divya Drishti (divine perception) or Jnana Chakshus (divine vision), and not through the physical eyes. A Jnani, with the help of the powerful lens, the eye of Atman (the Self, God), sees the whole world with all the details of creation. He sees the astral body, the causal body with its Samskaras, the Pranic aura, psychic aura, magnetic aura, etc., of a man. It is very difficult for a worldly man with practical Buddhi (intellect) to mentally visualise how a Jnani sees the physical universe while he is working.

HOW THE JIVANMUKTA LIVES AND WORKS

A Jivanmukta is not a whimsical man. He is not bound by the rules of Sastra (scripture) or society. And yet, he will not deviate from Dharma (righteous conduct). All that he does will be in strict accordance with the scriptures or sacred books. He spontaneously does only what is good. An expert dancer never makes a false step. So is a Jivanmukta when he works.

The sage works without effort, without agency, without egoism, attachment and desire. Like a child, his conduct is neither good nor evil.

The Jivanmukta acts only like a child. The sense of right and wrong will be natural in him independently of scriptural teachings. He has destroyed all egoism. He is above Karma, and Karmas cannot touch him. He may, for the instruction of the world, perform works or refrain from forbidden acts.

The Jivanmukta does not care for public criticism. He keeps a cool mind even when he is assaulted. He blesses those who persecute him. He beholds only his own Self everywhere.

His mark or characteristic is an internal mental state. It cannot be perceived or detected by others. The Lord uses him for His divine work.

PHYSICAL NUDITY AND MENTAL NUDITY

A Brahma Jnani or Jivanmukta need not be a genius. He need not be an eloquent speaker, orator, lecturer, or professor. But he is calm, serene, and tranquil. He is taciturn and silent. His silence is superior eloquence. He has divine wisdom and intuitive knowledge. In his presence, all doubts are cleared.

Householders make wrong judgments in deciding the nature of a Jivanmukta. They take into considerate only the external conditions of a Jivanmukta. Even educated people commit mistakes in this regard.

A Sadhu may be physically nude. He may not keep anything with him. He may use his hands as the begging bowl and live underneath a tree. He may live in a forest. Yet, he may be the greatest scoundrel; he may be the most worldly- minded man with internal and external attachments. He may dance in joy when he gets an eight-anna piece (money) for his opium-smoking. His mind may be full of distractions and disturbances. Whereas, a man may live in the bustle of a town or city. He may lead the life of a big Babu (gentalem). He may wear fashionable dress. He may cat dainties. Yet he may not have the least attachment and craving for anything. Sri Ramanauja lived amidst luxuries. There had been instances of realised persons who had elephants, horses, all royal paraphernalia without being affected in the least by these external objects. They had always Jnana Nishtha (one who is established in the Knowledge of Brahman) and Svarupa Sthiti (the natural state) amidst multifarious activities. This is integral development. This is the gist of the Bhagavad-Gita." This is the central teaching of Lord Krishna.

What is wanted is mental nudity. Jnana is purely an internal state. The external marks are no sure criterion.

The ways of a Jnani are mysterious. Only a Jivammukta can know a Jivanmukta. The description given of a Jnani in the Bhagavad-Gita and various other books is quite inadequate, incomplete, and imperfect. His state can never be imagined by the limited mind and can never be described by the finite speech. He shines in his own pristine glory.

He will sometimes appear like a Sarvajna, all-knower. He will sometimes appear like an Ajnani, ignorant man. He knows when to act like a Brahmanishtha (one who is established in the Knowledge of Brahman), and when to behave like a fool. Do not judge him. If you approach him with the proper Bhava (feeling), with faith, devotion, and spiritual thirst, he will impart the highest knowledge to you. If you approach him with a bad motive, he will behave like a mad man, and you will be deceived. Great will be your loss then.

A BLESSING TO THE WORLD

A Jivanmukta is a sustainer of the world. He is a source of perpetual inspiration. He is an embodiment through which divine grace is transmitted to the unregenerated men.

Like flowers that bloom to scent and purify the air around, great souls like Sadasiva Brahman, Yajnavalkya, spring up in the world to gladden men's heart and to lead them to immortality and perfection.

The Jivanmukta is a power-house of spiritual energy. He radiates his spiritual currents to the different comers of the world. Sit before him. Your doubts will be cleared by themselves. You will feel a peculiar thrill of joy and peace in his presence.

The Jivanmukta, like unto holy waters, purifies others by mere sight, touch, and the utterance of his name. Sometimes he remains unnoticed. Sometimes he becomes known to those who desire welfare. He eats food offered to him by pious devotees and burns up their past and future evils or impurities.

A Jivanmukta or a saint is the ultimate source of Knowledge of the soul. Satsang with a Jivanmukta even for a minute is much better than rulership of a kingdom. His very presence is thrilling and inspiring. Seek his company and evolve. Serve him with faith and devotion.

THE SAGE LIVES FOR EVER

The sage lives for ever. He has attained life everlasting. Cravings torture him not. Sins stain him not. Birth and death touch him not. Pains and tribulations torment him not.

A Jivanmukta may give up his body in any place, at any time. Just as the falling leaves and fruits of a tree will not affect the tree itself, so also, the dropping of the body will not affect the Atman, which survives like the tree. His Pranas do not depart elsewhere for transmigration. They are absorbed in Brahman after the exhaustion of his Prarabdha, the results of past actions that have already begun to bear fruit. He is freed from further births.

The Jivanmukta is freed from the trammels of mind and matter. He is absolutely free, perfect, independent. He is absolutely free from hatred, lust, cares, worries, and anxieties. Everybody will surely like this state of beatitude or final emancipation. It is the final goal of life. It is the end of all human aspirations.

The state of Jivanmukti is the be-all and end-all of existence. There is fullness in this state. All desires are burnt. It is a state of plenum of absolute satisfaction. There is no gain greater than this, no bliss greater than this, no wisdom greater than this.

There, at the summit of the Hill of Eternal Bliss, you can see now the Jivanmukta or a full-blown Yogi. He has climbed the stupendous heights through intense and constant struggle. He did severe, rigorous spiritual Sadhana. He did profound Nididhyasana or meditation. He spent sleepless nights. He kept long vigils on several halting stages. He persevered with patience and diligence. He has surmounted many obstacles. He conquered despair, gloom, and depression. He is a beacon-light to the world now. Remember that he was also rotting in those days in the quagmire of Samsara (the round of births and death), like yourself. You can also ascend to summit if only you will.

Enlightenment or Liberation (Moksha) . Sri Ramana Maharshi

Enlightenment or Liberation (Moksha)

Kavyakantha Ganapati Sastri:

Kavyakantha Ganapati Sastri: For Moksha (release from the bondage of samsara) sadhana (i.e., means to be adopted for practice) has to be considered. Some seem to opine that all that is necessary is Satyaa-satya viveka, the (careful) discrimination between what is ultimate truth or reality and what is not such truth or reality. Is that sufficient? Or is it necessary to adopt other means also? Maharshi: Moksha is release from bondage; bondage is really ignorance; and ignorance can only be expelled by enlightenment. If the expulsion is to be complete and permanent, the enlightenment also must be complete and permanent. That is, one must always remain realizing That. Remaining in the realization of That is termed Atmanishta. This alone removes all bondage, that is, secures Moksha.

K.G.S.: But is not viveka the means to secure Atmanishta?

Maharshi: Viveka is the discrimination of the (eternal) Real from the unreal. It helps to secure vairagya, dispassion or freedom from emotions such as joy, sorrow, etc., which disturb the placidity and equanimity of one's mind, and thus viveka proves to be a useful and a necessary preparation for attaining Atmanishta, i.e. firmness in Jnana (Enlightenment.) The knowledge of Satya or the Real secured by viveka (discrimination) is not the same as (but only the basis of) Jnana (Enlightenment) or Atmanishta (i.e., firm self-realization). The former is still in the stage of chitta-vritti, an intellectual process, while the latter is not that at all, but is intuition, something in which the chitta (mind or intellect) has ceased its activities. The former state still retains the duality of reality and unreality, and the contrast between the two. In the latter, i.e., the state of the Jnani, all contrasts and duality are swallowed up and there is only ineffable Realization. The intellectual viveki knows and reasons mediately (paroksha). The intuitive Jnani feels the truth, the Real, directly and immediately (aparoksha). The Jnani is not like the intellectual viveki. He regards the Jagat (Visvam), i.e., the phenomenal universe, as unreal, or as in no way different from himself, the Self.

K.G.S.: Is sastra charcha, the study and exploration of scripture, sufficient to attain Moksha, or should one seek the aid of a Guru and practice meditation (i.e., upasana) to attain Jnana (realization)?

Maharshi: Mere scriptural learning is insufficient. Certainly, practice of meditation and concentration is needed for realization. But what does that term upasana (practice) imply? It means that the aspirant is still conscious of his separate individuality and fancies himself to be making efforts to attain something — some Jnana not yet known to be himself. He ultimately arrives at the truth, the realization that all the time (including the time of practice) he has been (as he is and will be) himself the Self — beyond the concept of time. Though it is that state of realization (Sahaja Sthithi), or natural state of the Self that has been throughout all the time of practice (as nothing else exist), he calls it "upasana" or practice of meditation, because his realization is not yet perfected; he, the thinker, or the subject, fancies he is going through a process of thinking or meditation upon an object, viz. Ishwara. When perfected, his state is termed Jnana, or Sahaja Sthithi, or the Atman, or Swabhava Samsthithi, or Sthitha Prajnatvam. It may be described further as the state when vishaya jnanam, i.e., knowledge of the objective world, the non-self, has been entirely effaced and nothing remains but a blaze of consciousness of the Self as the Self (Swabhava Samsthithi).

K.G.S.: Does the aspirant after he attains firm Enlightenment (Sthitha Prajnatvam) retain a sense of his personality (self-consciousness)? Is he aware then that he has attained perfectly firm Enlightenment; and does he perceive that (1) from the entire effacement of his knowledge of the objective world or non-self, or (2) from perfection of his Enlightenment (Prajnatvam)?

Maharshi: Yes, the perfectly Enlightened, the fully attained Jnani, the Self-realized, certainly realizes himself as such. There can be no doubt there. Doubt or uncertainty is for the mind or intellect, and has no place in that perfection of Realization or Enlightenment. Perfection is seen (1) by a negative sign, the cessation of all vasanas, i.e., tendencies of the mind to act in consequence of previous "attached karma" (action), and (2) by the positive sign of his incessant consciousness (Chidatmakaratha), which is also termed "Mownam". As for perfection of Jnana, the distinction is often drawn between Jnana and Vijnana, the latter referring to realization. The Jnani is said to be not merely Jnana-Swarupa, i.e., of the nature of Enlightenment, but also Swatmarama or Anandamurti, which means that he is experiencing and enjoying the Self as Jnanam or Anandam. But this is a dualistic metaphor. In point of fact, that which is (Sat), is but one. There is no separate thing as its enjoyment, or an object, or a quality for it to enjoy. But thought has to be expressed to others "in matter-moulded forms of speech" and so we proceed into finer and finer analysis by means of similes, metaphors, etc., even as the Reality defies expression. On account of the use of such figurative language, however, the question is raised whether the Jnani experiences or realizes his Jnanam. What remains after all elimination is best described as Sat, that which is, Chit, consciousness or illumination, and Anandam or happiness — all three terms referring to one and the same substance. That is really not existence, nor illumination, nor happiness, nor substance, nor personality as we conceive them now. But these are the expressions or ideas which suggest to us that Supreme State, that goal, "Sa kashtha sa para gatih," That is Supreme, That the highest goal. (Katha Upanishad I-3-11)

K.G.S.: Well, the Jnani knows himself as such, i.e., as the fully attained. But can others know him to be such, and if so, by what indication?

Maharshi: Yes, it can be known. The mark by which perfect realization is indicated is Sarvabhuta Samattva, which means equality or sameness toward all. When one finds the same Atma or Self in all the various moveable and immoveable objects and his behaviour indicates the sense of equality, that constitutes the hallmark of the Jnani, Gunatita, Brahman, etc., as he is variously called. Equality means here, in practice, the accordance of treatment appropriate to each, without undue preference or undue avoidance as described in the Bhagavad Gita:

32. He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest yogi. (Chap. VI)

24 & 25. Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are as one, who is the same in honour and dishonour, the same to friend and foe, abandoning all undertakings — he is said to have transcended the qualities. (Chap. XIV)

K.G.S.: Does the practice of yoga culminating in samadhi (absorbed concentration or ecstasy) serve only the purpose of Self-realization or can it be utilized to secure also other and lower objects, such as the attainment of temporal ends?

Maharshi: Why, samadhi (i.e., the Yogi's perfect concentration) serves both purposes — Self-realization and the securing of lower objects.

K.G.S.: If one starts his practice of yoga and develops samadhi (absorbed concentration) to secure lesser objects, and before attaining these attains the greater object of Self-realization, what happens about the lesser objects? Does he attain these also or does he not?

Maharshi: He does. The karma (or effort) to reach lesser objects does not cease to produce its result and he may succeed in achieving these even after securing Self-realization. Of course, on account of such realization, there will be no exultation or joy at the lesser successes. For that which feels emotion, the mind, has ceased to exist in him as such, and has been transmuted into Prajna, Cosmic Consciousness.

SOURCE: http://www.arunachala.org/newsletters/2009/jul-aug

Om! How is one to enquire: "Who am I?" ~ Sri Ramana Maharshi

How is one to enquire: "Who am I?"  

 ~ Sri Ramana Maharshi

Disciple: Master! What is the means to gain the state of eternal bliss, ever devoid of misery?

RAMANA MAHARSHI: Apart from the statement in the Veda that wherever there is body there is misery, this is also the direct experience of all people; therefore, one should enquire into one's true nature which is ever bodiless, and one should remain as such. This is the means to gaining that state.

Disciple: What is meant by saying that one should enquire into one's true nature and understand it?

RAMANA MAHARSHI: Experiences such as "I went; I came; I was; I did" come naturally to everyone. From these experiences, does it not appear that the consciousness "I" is the subject of those various acts? Enquiry into the true nature of that consciousness, and remaining as oneself is the way to understand, through enquiry, one's true nature.

Disciple: How is one to enquire: "Who am I?"

RAMANA MAHARSHI: Actions such as 'going' and 'coming' belong only to the body. And so, when one says "I went, I came", it amounts to saying that the body is "I". But, can the body be said to be the consciousness "I", since the body was not before it was born, is made up of the five elements, is non-existent in the state of deep sleep, and becomes a corpse when dead? Can this body which is inert like a log of wood be said to shine as "I" "I"? Therefore, the "I" consciousness which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya, impurity (mala), and individual soul (jiva) . Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of "self-conceit" is release (mukti)? '". Then, there would shine in the Heart a kind of wordless illumination of the form 'I' 'I'. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form 'I am the body' will be totally destroyed, and at the end the final thought, viz. the 'I'-form also will be quenched like the fire that burns camphor*. The great sages and scriptures declare that this alone is release Therefore, making the corpse-body remain as a corpse, and not even uttering the word "I", one should enquire keenly thus: "Now, what is it that rises as 'I.

* i.e., without leaving any sediment.

Disciple: When one enquires into the root of 'self conceit' which is of the form 'I', all sorts of different thoughts without number seem to rise; and not any separate 'I' thought.

RAMANA MAHARSHI: Whether the nominative case, which is the first case, appears or not, the sentences in which the other cases appear have as their basis the first case; similarly, all the thoughts that appear in the heart have as their basis the egoity which is the first mental mode 'I', the cognition of the form 'I am the body'; thus, it is the rise of egoity that is the cause and source of the rise of all other thoughts; therefore, if the self-conceit of the form of egoity which is the root of the illusory tree of samsara (bondage consisting of transmigration) is destroyed, all other thoughts will perish completely like an uprooted tree. Whatever thoughts arise as obstacles to one's sadhana (spiritual discipline) - the mind should not be allowed to go in their direction, but should be made to rest in one's self which is the Atman; one should remain as witness to whatever happens, adopting the attitude 'Let whatever strange things happen, happen; let us see!' This should be one's practice. In other words, one should not identify oneself with appearances; one should never relinquish one's self.

This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as self, and which is the cause of all the aforesaid obstacles. This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana). Because God remains of the nature of the Self, shining as 'I' in the heart, because the scriptures declare that thought itself is bondage, the best discipline is to stay quiescent without ever forgetting Him (God, the Self), after resolving in Him the mind which is of the form of the 'I'-thought, no matter by what means. This is the conclusive teaching of the Scriptures.

Disciple: Is enquiry only the means for removal of the false belief of selfhood in the gross body, or is it also the means for removal of the false belief of selfhood in the subtle and causal bodies?

RAMANA MAHARSHI: It is on the gross body that the other bodies subsist. In the false belief of the form "I am the body" are included all the three bodies consisting of the five sheaths. And destruction of the false belief of selfhood in the gross body is itself the destruction of the false belief of selfhood in the other bodies. So inquiry is the means to removal of the false belief of selfhood in all the three bodies. 

extract from the book self_enquiry.pdf

Blissful Experience ~ Swami Sivananda

Blissful Experience 

by Swami Sivananda 

The bblissful divine experience (samadhi) arises when the ego and the mind are dissolved. It is a state to be attained by one's own effort. It is limitless, divisionless and infinite, an experience of being and of pure consciousness. When this experience is realised, the mind, desires, actions and feelings of joy and sorrow vanish into a void.

The ultimate Truth or Brahman or the Absolute can be experienced by all persons by regular practice of meditation with a pure heart. 

Mere abstract reasoning and study of books will not do. What is wanted is direct experience. The direct experience is the source for higher intuitional knowledge or divine wisdom. This experience is superconscious or transcendental. There is neither the play of the senses nor the intellect here. This is not an emotional experience. The senses, mind and intellect are at perfect rest. They do not function a bit. This experience is not an imaginary experience of a visionary dreamer. It is not a reverie. It is not a hypnotic trance. It is a solid living Truth like the Amalaka fruit on the palm of your hand. The third eye or the eye of wisdom (Jnana Chakshus) is opened in the experiencer. The extraordinary experience comes from cognition through the spiritual eye or the eye of intuition. This eye of wisdom can be opened when the senses, mind and intellect cease functioning. The Jnana Chakshus can only be opened by eradicating completely all desires, wrath, greed, pride, egoism and hatred.

There is neither darkness nor void in this experience. It is all light. There is neither sound nor touch nor form here. It is a magnanimous experience of unity or oneness. There is neither time nor causation here. You become omniscient and omnipotent. You become a Sarvavit or all-knower. You know everything in detail. You know the whole mystery of creation. You get immortality, higher knowledge and eternal bliss.

All dualities vanish here. There is neither subject nor object. There is neither Sakara nor Nirakara. There is neither meditation nor Samadhi. There is neither Dvaita nor Advaita. There is neither Vikshepa nor one-pointedness. There is neither meditator nor the meditated. There is neither gain nor loss. There is neither pleasure nor pain. There is neither East nor West. There is neither day nor night.

Samadhi is of various kinds. 

Jada Samadhi: The Samadhi that is induced by the practice of Mudra and Pranayama (Kumbhaka) is Jada Samadhi. There is no awareness here. The Yogi can be buried for six months in a box beneath the earth. It is like deep sleep. The Yogi does not return with superintuitional knowledge. The Vasanas are not destroyed by this Samadhi. The Yogi will be born again. This Samadhi cannot give liberation.

Chaitanya Samadhi: Then there is the Chaitanya Samadhi. The Yogi has perfect awareness. He comes down with divine knowledge. He gives inspired talks and messages. The hearers are much elevated. The Vasanas are destroyed by this Samadhi. The Yogi attains Kaivalya or perfect freedom.

Bhava Samadhi: The Samadhi experienced by a Bhakta is Bhava Samadhi. The devotee attains the state through Bhava and Mahabhava. The Raja Yogi gets Nirodha Samadhi through destruction of Sankalpas (Chittavrittinirodha). The Vedantin attains Bhava Samadhi through negation of the illusory vehicles, or Upadhis such as body, mind, senses, intellect, etc. For him the world and body are unreal or Mithya. He passes through the stages of darkness, light, sleep, Moha and infinite space and eventually attain infinite consciousness.

Savikalpa or Sabija or Samprajnata and Nirvikalpa or Nirbija or Asamprajnata Samadhi

Again there are two other varieties of Samadhi, viz., Savikalpa or Sabija or Samprajnata and Nirvikalpa or Nirbija or Asamprajnata Samadhi. In the first variety there is Triputi or the triad, viz., knower, knowledge, knowable or seer, sight and seen. The Samskaras are not destroyed. In the latter the Samskaras are totally fried or destroyed. There is no Triputi in Nirvikalpa. Savikalpa, Nirvichara, Saananda are varieties of Savikalpa Samadhi.

When you are established in the highest Nirvikalpa Samadhi you have nothing to see, nothing to hear, nothing to smell and nothing to feel. You have no body-consciousness. You have full Brahmic Consciousness only. There is nothing but the Self. It is a grand experience. You will be struck with awe and wonder.

A Bhakta who meditates on the form of Lord Krishna will see Krishna and Krishna only everywhere when he is established in Samadhi. All other forms will disappear. This is one kind of spiritual experience. He will see himself also as Krishna. Gopis of Brindavan, Gauranga and Ekanath had this experience. Those who meditate on the all-pervading Krishna will have another kind of cosmic experience. Arjuna had this kind of experience. He had consciousness of the whole Virat. He had cosmic consciousness.

If you meditate on Hiranyagarbha, you will become identical with Hiranyagarbha. You will have knowledge of Brahmaloka. You will also have cosmic consciousness. The experience of Savikalpa Samadhi of a devotee and Raja Yogi is the same.

Turiya or the fourth state.

The transcendental experience is also called by the name Turiya or the fourth state. The first three states are ‘waking,' ‘dreaming' and ‘dreamless sleep' and the fourth state is ‘Turiya.' The first three states are common to all. The fourth is latent in every human being. When you are established in the fourth state, when you experience the transcendental state of Brahmic consciousness, the Truth, which had been before but as an intellectual abstraction, becomes a living reality definitely experienced by you.

Various names such as Samyag Darshan, Sahaja Avastha, Nirvana, Turiyatita, Aparokshanubhava, Brahma- Sakshatkara, Nirvikalpa Samadhi, Asamprajnata Samadhi, are given to this transcendental state, but all of them unmistakably point to the same goal. Real spiritual life begins after one enters into this state of superconsciousness.

You will realise at all times and under all circumstances that you are identical with the invisible existence, knowledge and bliss; that you pervade all persons and objects; and that you are beyond all limitations. If you have the knowledge of the Self or Brahman at all times without any break, then you are established in the Self. This is a state to be experienced within but cannot be expressed in words. This is the final state of Peace, the goal of life. This experience will give you freedom from all forms of bondage.

Some aspirants mistake ‘deep sleep state' and the state of Tandri or ‘half sleep' state for Nirvikalpa Samadhi. This is a terrible mistake. If you experience Samadhi of any kind, you will have supersensual knowledge. If you do not possess any intuitional knowledge, be sure that you are far from Samadhi. You can experience Samadhi only when you are established in Yama, Niyama or Sadachara and when you have a very pure heart. How can the Lord be enthroned in an impure heart? Samadhi comes only after constant and protracted practice of meditation. Samadhi is not a commodity that can be obtained easily. Those who can really enter into Samadhi are very, very rare.

In Samadhi or Superconsciousness the Yogic practitioner gets himself merged in the Lord. The senses, the mind and the intellect cease functioning. Just as the river joins the ocean, the individual soul mixes with the Supreme Soul. All limitations and differences disappear. The Yogi attains the highest knowledge and eternal bliss. This state is beyond description. You will have to realise this yourself. Taste the immortal sweetness of the beautiful life in the Self within. Live in Atman and attain the blessed immortal State. Meditate and reach the deeper depths of eternal life, the higher heights of divine glory and eventually attain the full glory of union with the Supreme Self. Now your long wearisome journey terminates. You have reached your destination, your sweet original home of everlasting peace, the Param Dham.

The process of Yoga - Atman Nityananda

The process of Yoga

Yoga is the union of the individual Soul with God but it is also the process through which we realize the identity of our Soul or Self (Atman), with the universal Soul or Brahman.

The whole process of yoga is a preparation of the internal instrument - named Antahkarana - which is fourfold: manas (mind), buddhi (intellect), ahamkara (ego) and chitta (subconscious mind), in order to be capable for deep meditation and samadhi. Yoga in reality begins from meditation and is completed in Nirvikalpa samadhi. All other practices like asanas, pranayama, kirtan, devotional rituals, reflection, study, control of senses and mind, viveka and vairagya is a preparation for meditation. All these practices purify the Antahkarana and make the mind and intellect capable for deep meditation or Self-enquiry and samadhi.

Thus yoga is possible when we are able to meditate.

Meditation is possible when the mind is serene, introverted, steady and one-pointed. 

The mind cannot be introverted and one-pointed as long as is impure; viz. as long as the chitta is full of samskaras and vasanas, rajas and tamas and as long we cannot stop the creation of new samskaras and vasanas in the chitta.
Thus the purification of the mind includes the elimination of the stored in the chitta samskaras and vasanas (desires, egoic tendencies and impressions) and the stoping of creating of new ones.

In order to stop the creation of new samskaras and vasanas we must succeed in pratyahara with the help of Viveka (discrimination), Vichara (self-enquiry) and Vairagya (dispassion, detachment), control of mind and senses, self-awareness, the attitude of witnessing and not identification with thoughts and emotions. 
We can eliminate the already stored in the chitta samskaras and vasanas, the rajas and tamas gunas by regular systematic sadhana which includes practices like japa nama, repetition of mantras, devotional hymns, kirtan, prayer, pranayama, self-enquiry, auto-observation, reflection, meditation, and other purificatory practices like EFT,  Reiki, Bach's remedies, etc.

These two processes (the elimination of the stored in chitta samskaras and the stoping of creating new ones) will lead to the purification of chitta and will transform the extroverted and distracted mind into a yogic mind; viz. a mind which is indrawn, introspective, detached, steady and one-pointed. This mind is capable to concentrate and meditate without distraction and effort in our center of existence, our essence or true SELF (Atman).

When we have managed to cultivate the yogic mind we reach at the culmination of the yogic process which is profound meditation and samadhi. We spent most of our time in meditation and samadhi until finally in profound Nirvikalpa samadhi we realize clearly our true nature Atman or Brahman and the ego dissolves completely root and branches forever. 

This is the final goal of yoga and our destination; realizing fully our true SELF we live the Oneness of existence, free from  suffering, birth and death and we experience effortlessly the peace, bliss and freedom eternal!

Sattvic mind vs Rajasotamasic mind ~ Atman NItyananda

Sattvic mind vs Rajasotamasic mind

The goal of Yoga is to realize our Oneness with the universal soul or Brahman. Self-realization is possibe only by deep meditation and samadhi. Our instrument to do meditation is the mind. Meditation and samadhi are possible only by a pure sattvic mind, while are imbossible by a rajasotamasic impure mind.

The rajasotamasic mind is our enemy and the cause of confusion, ignorance, suffering and separation from life and God.
The rajasotamasic mind is dull, dense, distracted, unbalanced, distorted, lazy, wicked, selfish, passionate, clumsy, stupid, dull, discontent and hypnotized.

The sattvic mind is our friend and faithful servant which help us realize the truth and live in harmony, peace, happiness, love and unity.
The sattvic mind is luminous, transparent, sharp, intelligent, harmonious, balanced, virtuous, serene, focused, calm and alert. 

 

That's why the pure sattvic mind is our best friend and the rajasotamásic impure mind is our worst enemy.
The first part and most dificult and thorny part of our spirituql journey is to transform the impure mind in pure sattvic.

The greatest battle of life is that which happens in ourselves between the impure rajasotamasic mind and the sattvic mind.

 

READ ALSO  THE THREE GUNAS

Dual Consciousness of the liberated Yogi (Jivanmukta) in Sahaja Avastha by Swami Chidananda,

Dual Consciousness of the liberated Yogi (Jivanmukta) in Sahaja Avastha*

by Swami Chidananda

Sahaja Avastha*: Superconscious state that has become natural and continuous.

The supreme state of Asamprajnata Samadhi (Highest superconscious state where the mind and the ego-sense are completely annihilated.) entitles the Yogi to be called a Yogarudha (One who is established in Yoga) or one who has scaled the peaks of Yoga and becomes established in the highest pinnacle of Yoga. Such a Yogi is called a Yogarudha Siddha Purusha. He is also called a Jivanmukta (Liberated one). He is established in the consciousness of his Purushahood. (Purusha is the supreme Being) Therefore he is no longer bound; he is no longer within the bondage of Prakriti or Maya or Avidya or delusion or ignorance. In that state, the body continues to be as it was before, and the senses (Indriyas) have their activity (Cheshta) as before. The eyes see and the ears hear and the hands touch; the nose smells and the tongue tastes.

The Yogi is able to differentiate between salt and sugar; he is able to differentiate between hot and cold, between ice-cream and hot coffee. He knows: “This is a child, that is an old man; this is a woman, that is a man; this is a beast, that is a human being”. He is able to see all that. The Cheshta of the Indriyas continues, and yet, the Yogi being in Sahaja Avastha, is not in the least deluded by the same. He has no Moha (infatuation,false identification), no attachment, no desire. 

In that state of Sahaja Avastha, he is not bound by desire, attachment or delusion. His consciousness is not qualified by identification with the various limiting adjuncts or Upadhis such as the senses, the Pranas, the sense-organs, the body, the mind and the intellect. He is therefore established in the full consciousness of his supreme isolated Purushahood, apart from Prakriti, distinct from Prakriti, independent of Prakriti. As such, he is unaffected and unafflicted by the modes of Prakriti. In short, he has regained his pristine status and has established himself in his own Svarupa (essential nature, Atman, Brahman). That is the fruit of Svarupa Avastha (State of being one with Brahman; resting in the Absolute Reality or Brahman). 

In the Yogi who is thus established in Svarupa Avastha, Yoga has fulfilled its purpose. In the midst of Maya, the Yogi is established in a consciousness freed from Maya. He looks upon the world, sees everything going on in it, but knows them to be vanishing shadows having no ultimate reality. He experiences his body and the various states of his mind and intellect, but knows himself as supremely apart from them. He is a mere witness of the changing conditions and states of the Upadhis (limiting adjunct; instrument; vehicle: body, mind, intellect) and remains unaffected and unattached and apart from those Upadhis. And he knows that as long as the least Prarabdha Karma remains to be enjoyed by him, he will have to continue in the state of embodied condition. 

In this state of Sahaja Avastha, the Yogi enjoys dual consciousness. He has the consciousness of the external names and forms. He also has the consciousness of the Svarupa (essential nature:Atman, consciousness) which is beyond all names and forms. And this consciousness of his inner Svarupa prevents him from falling into the delusion of the outer phenomena. In the midst of the waters of Prakriti, he swims on the surface, not drowning, not going in, not being engulfed by the water, but remaining on the surface.

The Yogi who is established in Sahaja Samadhi moves about in the world in a state of dual consciousness—consciousness of the Svarupa within and awareness of the multifariousness of the phenomenal Prakriti without. And at the end of the allotted span of life of his physical body, when the Prarabdha Karma (the portion of Sanchita Karma that determines one’s present life) is spent up and there is no more experience to be undergone, the Yogi gives up his body. Such a Yogi does not return to an embodied condition once again. This is the highest fruit of Yoga. And this is called Kaivalya, a state of liberation from the need to take rebirth once again, from the need to become embodied once again. This ultimate fruit of Yoga comes as the result of a diligent practice of concentration, meditation and Samadhi.

Read also:
Advaita - Nonoduality: Samadhi by Swami Chidananda

Brahman is realised by means of Nirvikalpa Samadhi

MEDITATION – REALIZATION – LIBERATION ...

~~~~~~~

Samadhi by Swami Chidananda

Anandamayi Ma!

Samadhi

by Swami Chidananda

Through the constant practice and through perfect establishment in Vairagya (dispassion) concentration increases and it becomes more continuous and unbroken, when we reach a stage of deep intense absorption, and this deep intense absorption is the eighth stage in Raja Yoga. It is called Samadhi. I think this word ‘Samadhi’ is by far one of the most widely misunderstood terms. What is Samadhi? Everyone knows the word and everyone is apt to know the meaning of the word wrongly. There are many things you have to know of Samadhi if you want to know what it actually implies.

Firstly, Samadhi is the eighth stage in Raja Yoga. It is only a stage in Yoga. Samadhi itself is not Realisation. That is the point which you have to understand, especially in Raja Yoga: It does not mean that a person who has attained Samadhi is a realised sage. He has to proceed further. 

This Samadhi is not peculiar to Raja Yoga alone. Jnanins speak of Advaita Nirvikalpa Samadhi. Hatha Yogins have got their Samadhi through the union of Prana and Apana and forcing it through Sushumna. These Pranas are forced up by means of Mudras and Kriyas through the various Chakras (plexus or centres of psychic energy) and you get Samadhi. Devotees refer to as going into Bhava Samadhi. So we find that the eighth stage of Raja Yoga, viz., Samadhi, is found everywhere in Hatha Yoga, Bhakti Yoga and Jnana Yoga. What is the difference between these various Samadhis? Is there only a distinction in name, or is there real difference? And in what sense these several Samadhis are used? Are these used in the same sense or are they used in different senses?

Swami Chidananda

In Raja Yoga, when concentration becomes deep and continuous and the Yogi attains a state in which through the intensity of concentration, he acquires the ability to hold the mind perfectly still, that state is called Samadhi. It is a state of intense absorption. It is a state of deep inward absorption when the mind is perfectly collected and calm (Samyak Dharana). Holding of the mind is very intense and perfect. This state of holding the mind perfectly is called Samadhi. That is the Sanskrit derivation of the word, and this state of perfect absorption need not necessarily be a state of transcendental Illumination. Beyond a certain duration if the Yogi is able to hold the mind continuously—say ten minutes or twenty minutes or thirty minutes—the time limit fixed in the Yoga texts—he may be said to have reached the stage called Samadhi. You should try to practise this day after day and enter into a state where you hold the mind steadily for a long time. As you go on persisting on this practice of Samadhi you will attain Illumination. It takes you to the highest state of super-consciousness and transcendental Illumination where you get the final Liberation. There are various kinds of Samadhis discussed in Raja Yoga, which one has to practise until the state of perfect Illumination is reached. Illumination where you are deeply absorbed with consciousness of your individuality still persisting—that is Samadhi of one kind. And when you rise higher, even the consciousness of your being lapses into the experience of Cosmic Consciousness. That is the perfection of spiritual realisation. That is a different stage. This is the way in which Raja Yogi looks at Samadhi.

 In the Samadhi of Hatha Yogins, through processes like Mudras and Pranayama, certain occult states are produced in the mind and the mind gets totally absorbed. In that Samadhi, they say the Vrittis are not completely destroyed once for all. Complete eradication of Vrittis does not take place. So, that Samadhi is not that which leads to Illumination. It is only a state of suppression. It is perfect suppression, but the total annihilation of the Vrittis is not achieved. So what happens? When he returns back to his normal consciousness, the Vrittis are still there. These Vrittis which are suppressed during Jada-Samadhi, as it is sometimes called, may spring up again to some extent. Therefore, this Samadhi—the Jada-Samadhi achieved by certain Hatha Yogic techniques like Mudras, Pranayama, etc.,—cannot give perfect freedom, is the view held by some people.

The Samadhi of Jnana Yogins is more or less similar to that of Raja Yogins. Raja Yogins attain Samadhi by perfect concentration on the all-pervading Purusha. The Jnani meditates upon the nameless and formless transcendental Atman and it is the totally impersonal Samadhi that is attained by him. There is not a least trace of the meditator’s personality. The meditator’s personality is completely wiped out.

Amma

In the process of knowledge, you know, first of all there is the knower, secondly the object of knowledge and then the process of knowing. This triad is there. But when the knower himself is eliminated from that, what happens? When there is no knower, there is no question of knowing, and there is only one thing left. Whatever IS That alone exists. They call it Advaita Nirvikalpa Samadhi, where the knower, object of knowledge and the knowing process lapse into a transcendental experience which cannot be described, because who is there to describe It? When the experiencer himself has gone out of existence, who is there to experience? Suppose you have a beautiful doll made up of salt and you take it to the ocean. It suddenly gets a desire: “Let me know how this ocean is, how deep it is?” And so, it plunges into the ocean. The moment it gets into the ocean the salt dissolves, and it gets oneness with the ocean. What remains is the ocean alone. So, they say that this highest transcendental experience is Experience-Absolute. There is no relative touch at all.

Swami SIVANANDA

In Bhakti this Nirvikalpa Samadhi comes as a result of Darsana of the Lord. The devotee is a worshipper, and when he comes face to face with his Ideal, then the process of dissolution of his personality starts. It does not happen in a single instant, but gradually his personality becomes thinned out and ultimately the Ideal alone remains. Mira approaches the Lord and disappears. They call it Sayujya according to Bhakti yoga. Becoming one with the Lord is Sayujya. When you break a pot filled with water, the reflection of the sun in the water of the pot gets absorbed in the sun. Similarly, when there is perfection of divine life, the personality of the devotee is completely absorbed in the Lord.

According to some philosophers, the process of absorption is like this. Suppose there is a Himalayan mountain of sugar and a small grain of sugar is put on the mountain. You cannot distinguish it. You cannot separate it. Yet, it retains its separate, existence, It is only a way of putting it.

Once a Bhakta or Jnani or Dhyani reaches the ultimate Realisation in the depth of Samadhi, he is once for all free. There is no more pain or suffering and no craving. He reaches a state of plenitude where there is no more desire. He becomes, as it were, an ever-free, immortal Being. The body may persist. He may live and move, yet he has attained perfection and supreme realisation. Even when he comes out of Samadhi, he remembers the experience in Samadhi.

Peace, love, harmony

What is Samadhi? Meditation? Concentration? by Swami Chidananda

What is Samadhi? Meditation? Concentration?

by Swami Chidananda

Now, Dharana, Dhyana and Samadhi (concentration, meditation and trance), constitute the last three Angas (limbs or steps) of Patanjali Maharshi’s Ashtanga Yoga (Yoga of eight limbs: 1. Yama, 2.Niyama, 3. Asana, 4. Pranayama, 5. Pratyahara, 6. Dharana, 7. Meditation, 8. Samadhi).

The last three Angas (three last steps are Dharana-concentration, Dhyana-meditation and Samadhi-trance, ultimately lead to the supreme state of superconsciousness. .

Concentration

Now, Patanjali is quite matter-of-fact and specific when he gives us an idea of what these last three practices constitute. If you are able to sit, withdraw the mind and fix it upon a focal point within—it may be gross, subtle or anything—and if you are able to keep the mind fixed like that for a period of twelve Matras—a Matra is approximately a moment, a second—it is counted as one concentration. The Yogic time-calculation is usually stated in Matras and a Matra may be taken roughly as a second. If you can keep the mind steady without moving, without any contrary thoughts coming in, and without moving away from the object of concentration, for a period of twelve Matras, it is regarded as one Dharana or one concentration. Thus, Dharana is actually calculated upon the basis of a steady fixation of the mind or a steady focussing of the mind upon one point. And it should be your endeavour to keep the mind steady like that for twelve seconds at least. Then it is one Dharana.

Meditation

Go on practising this Dharana for days and weeks and months so that it becomes longer and longer. How long? By continuous practice, if you are able to keep the mind focussed upon one single point without moving here or there, for 144 seconds or a period of twelve Dharanas, then this continuous unbroken concentration of the mind for 144 seconds is termed a Dhyana. So, if you have concentrated for 144 seconds without break, you are already a Dhyani or a Dhyana Yogi. You have reached the stage of Dhyana. And in this way, if you are able to sit, concentrate and enter into Dhyana and keep on meditating, without disturbance, without distraction, keep on meditating, for a minimum of almost half an hour, but not quite, if you are able to sit for that duration absolutely absorbed in your meditation, then that is Samadhi. Actually, in Patanjali’s system, 12 continuous, unbroken concentrations make one meditation, and 12 continuous, unbroken meditations make one Samadhi. Now, meditation means continuous concentration of the mind upon one idea to the exclusion of all other ideas. There should be only one idea. There should be only one thought. There should be only one Vritti—Ekakara Vritti. No second Vritti should be there.

Samadhi

And if you are able to be in that state of one Vritti (Thought-wave, mental modification) continuously for nearly half an hour, then it is Samadhi. It is one Samadhi. Now, you can understand whether Yoga is easy or not so easy. You can try to understand. This is Yoga. Samadhi is 27 minutes of absolutely unbroken, undisturbed concentration. That is to say, it constitutes a continuous process of 12 meditations, each meditation being of 144 seconds’ duration. And when the Yogi has been able to attain to a state of successful practice of Samadhi, then he has no other Yoga, no other Abhyasa (practice), except to go on practising Samadhi. That is why the Yogis seclude themselves. They keep alone, they do not court disturbance, they do not see anyone but go on practising Samadhi. They go on practising Samadhi so that the Samadhi becomes longer and longer. The Samadhi becomes more in number. One Samadhi, two Samadhis, three Samadhis—they go on practising until the Samadhi itself becomes deeper and deeper, and more and more intense, and the body is not felt. That is Yogabhyasa (continuous practice).

Samadhi

Samadhi (trance) is not super-consciousness; it is wrong to translate Samadhi as super-consciousness. Samadhi is only trance, and if you go on practising that trance again and again, daily, many times a day, over a long period of time, then this constant diligent practice of Samadhi or practice of trance may ultimately take you into a state completely transcending the individual consciousness, transcending the body, mind and intellectual consciousness, going completely beyond, where you completely cross beyond this circle of the threefold recurring states of Jagrat (waking state), Svapna (dream sate) and Sushupti (deep sleep state). So, you go beyond the three states of wakefulness, dream and deep sleep and hit the substratum (pure consciousness, Atman or Brahman), that which is the basis for all these three states, upon which these three states keep on, just as upon a screen a movie reel unrolls and goes on. 

 On the movie screen, some scenes come out in black and white, some are coloured, and yet others are technicoloured. A moonlight scene may be only blue, while some other scene may be in technicolour—each flower and each dress having its own colour. But upon what substratum do these changing pictures appear? Upon the substratum of the unchanging permanent screen which is behind. If the permanent screen were not there, neither the ordinary black and white scene could be projected, nor the coloured scene, nor the multicoloured or technicoloured scene. All three would be impossible. Because the screen is there, these things are made possible. Even so, because the pure consciousness or awareness is there, these three ever-changing states of wakefulness, dream and deep sleep find it possible to manifest. So, the support and substratum of the ever-recurring and ever-changeful threefold state or Avastha-Traya(Three states of consciousness, waking, dreaming and deep sleep) is the Turiya Avastha (the fourth state), the permanent, existence-consciousness principle which is the Purusha(The Supreme Being). Existence-consciousness or Sat-Chit which is unchanging, which is permanent, supports all the three states. Existence-consciousness is super-consciousness.

So, Samadhi is trance. Samadhi is still one process or one Anga (step) of Yogabhyasa(Yogic practice). Samadhi is not the ultimate goal. Various types of Samadhi have to be practised until your Samadhi becomes longer and longer in duration, deeper and deeper in intensity, until you become well established in the practice of Samadhi. This is Raja Yoga. So, the meaning in which different terms are used should be clear to your mind.

By continuous, diligent practice of Samadhi, it becomes longer in duration, deeper in intensity, and then you become well established in that state. Gradually you pass through different states of Samadhi and you ultimately reach a state of Samadhi where there is absolutely no movement of the mind at all. The mind comes to a total standstill and there is not even metaphysical movement. There is not even the consideration of the Absolute, that it is Sat, that it is Chit, that it is Ananda, that it is beyond time, space and causation, that it is beginningless and endless. Even these considerations are not present any longer. In that process of holding on to the awareness of the Supreme, there is only Absolute Awareness. That is called Nirvikalpa Samadhi and it is when the Yogi is able to practise Nirvikalpa Samadhi for a long time that he goes beyond even Samadhi and attains to the state of Turiyatita Avastha where he obtains Kaivalya (supreme liberation, supreme independence). This, therefore, is the process. 

Such a state of concentration is possible only for a mind that has become very refined, a mind that has been rendered subtle, rendered fine. If there are gross sensual thoughts, then the mind is not refined; it is still gross. If there are thoughts of love and hate and anger and jealousy and envy and vengefulness, the mind is gross. If there is always concentration upon eating and drinking and enjoying and cinema and radio, then the mind is gross. If the mind always thinks of objects, always thinks about worldly things—gossip, scandal and newspaper—then the mind is gross; the mind is not subtle.

A pure and subtle mind, the most important factors for meditation

Two things are necessary for successful concentration, and it goes without saying, for meditation and Samadhi. The mind must be subtle and the mind must be pure. In Yogic terminology, when we say that the mind must be pure, we mean that the mind must be Sattvic. Sattva and purity are synonymous. The mind must not beRajasic and Tamasic; it should be Sattvic. Only the Sattvic Bhava should come. Sattvic thoughts, Sattvic feelings, Sattvic ideas must be there in the mind. It should not have any Tamasic and Rajasic ideas and feelings. All should be Sattvic. And therefore, at this stage, it is wise for the Yogi to see that everything in his life is Sattvic. His company, his food, his environment, whatever he moves with, should be Sattvic. He should carefully avoid anything that is Rajasic and Tamasic. Because, it will affect the mind, and such a mind which is Rajasic or Tamasic, or is influenced by Rajas and Tamas, ceases to be a fit instrument for meditation. Purity, self-control, Sattvic food, Sattvic environment, Sattvic thoughts, Sattvic reading, Sattvic company—these are very important for the practice of inner Yoga, for the practice of Dharana, Dhyana and Samadhi.

extract of his book:

THE PHILOSOPHY, PSYCHOLOGY and PRACTICE of YOGA

Formats: .pdf (497 kb), .html (513 kb)

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READ ALSO:  PATH OF BLESSEDNESS

Quintessence of the Ashtanga Yoga of Sage Maharshi Patanjali, the well-known eight stages or Limbs of Yoga.

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