1. Mr. C. wanted to know the exact meaning of samadhi.
B. Samadhi is one’s true nature.
C. Is it the same as Turiya?
B. Samadhi, Turiya, Nirvikalpa, all have the same implication namely awareness of the Self.Turiya literally means the Fourth State – the Supreme Consciousness – to be distinguished from the other three – the waking, dreaming and dreamless sleep. The Fourth State is eternal, over, or in which the other three, come and go. In Turiya there is the awareness that the mind has merged in its source, the Heart, and is quiescent there, although some thoughts still impinge on it and the senses are somewhat active. In Nirvikalpa the senses are inactive and thoughts are totally absent; hence the experience of Pure Consciousness is intense in it; so is the bliss. Turiya is obtainable in Savikalpa Samadhi.
C. What is the difference between Sahaja and Nirvikalpa samadhi?
B. Sahaja is also Nirvikalpa. You are probably meaning Kevala Nirvikalpa, which is temporary, while the samadhilasts. The Sahaja Nirvikalpa is permanent and in it lies liberation from rebirths.
There are two Nirvikalpas: the internal and the external. In the former the mind completely merges in the inmost Being and is aware of nothing else. This is compared to a lamp protected from wind. But in the latter, although the mind is absorbed in the Self, the sense of world still prevails without a reaction from within, and has the calm vastness of a waveless ocean. In both, the Self is realised in its nakedness and the essence of bliss experienced. When the waveless ocean of the external and the steady flame of the internal Nirvikalpa are realised as identical, the ultimate goal, the Sahaja Nirvikalpa Samadhi is said to have been reached.Nirvikalpa is effortless, whereas Savikalpa is attended with effort.
C. Is the internal Nirvikalpa absolutely necessary before the attainment of Sahaja?
B. Abiding permanently in any of these samadhis, either Savikalpa or Nirvikalpa is Sahaja. What is body- consciousness? It is the insentient body plus consciousness. Both these must lie in another consciousness which is absolute and unaffected, and ever-abiding, with or without the body-consciousness. What does it then matter whether the body-consciousness is lost or retained, provided one is holding on to that Pure Consciousness? Total absence of body consciousness has the advantage of making the samadhi more intense, although it makes no difference in the knowledge of the Supreme.
2. C. May I have a clear idea, Bhagavan, of the difference between Savikalpa andNirvikalpa?
B. Holding on to the Supreme State is samadhi. When it is with effort due to mental disturbances, it is Savikalpa, when these disturbances are absent, it is Nirvikalpa. Remaining permanently in the primal state without effort is Sahaja. Like Nirvikalpa, there is an internal as well as an external Savikalpa, depending on whether the disturbing thoughts are from outside or from inside.
C. Should all vasanas (mental habits) be completely overcome before Self-Realisation takes place, or may some remain for Self-Realisation to destroy?
B. Vasanas which do not obstruct Self-Realisation remain.
In Yoga Vasishtha two classes of vasanas are distinguished: those of enjoyment and those of bondage. The former remain even after Mukti is attained, but the latter are destroyed by it. Attachment is the cause of binding vasanas, but enjoyment without attachment does not bind and continues even in Sahaja.
13th March, 1936
3. Mr. C. and Major C. differed among themselves about whether or not the meditator can be affected by physical disturbance during Nirvikalpa Samadhi. They referred the matter to the Master.
B. Both of you are right. The one refers to Kevala and the other to Sahaja Samadhi. In both cases the mind is immersed in the bliss of the Self. In the former physical movements may cause disturbance to the meditator, because the mind has not completely died out, but 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 the other end of the rope which is tied to the pulley. Whereas in Sahaja, the mind, having sunk completely into the Self, like the bucket which has got drowned with its rope in the depth of the well, there remains nothing in it 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.
25th February, 1949
4. Two young men, Sri Chakravarty and Sri Jivrajani, who have been performing sadhana in this Ashram since about a year, today had an animated discussion among themselves aboutKevala and Sahaja Nirvikalpa, which attracted partisans on both sides. Finally they submitted their cases to the Maharshi. The younger, Jivrajani, led:
Jiv. Is the experience of Kevala Nirvikalpa the same as that of Sahaja, although one comes down from it to the relative world?
B. There is neither coming down nor going up – he who goes up and down is not real. InKevala Nirvikalpa there is the mental bucket still in existence under the water, which 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. Next day Sri Chakravarty, hearing Sri Bhagavan talking to a sadhaka about the above question, came forward and said:
Ch. I wish to make our point clear, Bhagavan. Is it possible for a person, who, once had the experience of satchidananda in meditation, to identify himself again with the body when out of meditation?
B. Where is the body? Is the body apart from the Self? If it is, then the world also will be apart from it, which is absurd, for you would not be aware of it – awareness being the Self. A sadhakabegins by taking himself as the body, but when he gets at the Self, he will realise himself to be Pure Intelligence – even the body will then appear as that intelligence, as the variously shaped jewellery are nought but gold. . .
(pensively) Yes, it is possible for a sadhaka who has experienced the Self to continue identifying himself with the body when out of meditation, but he gradually loses the identification in the course of his practice. In the floodlight of the Self the darkness of illusion dissipates for ever
BHAGAVAN ABOUT FORMS OF SAMADHI
(A) devotee said, “Samadhi is said to be of several kinds such as Savikalpa (absorbed in the thought) and Nirvikalpa (thought- free). Can you tell us about them?” Thereupon, Bhagavan explained thus:
“Yes. Sankara described the six kinds of Samadhi in his Vivekachudamani and his Drigdrisyaviveka. The six are divided into two main categories namely, Savikalpa and Nirvikalpa. The former is divided into two, namely ‘Drisyanuviddha’ and ‘Sabdanuviddha’ and these two are again subdivided as under:
(1) Antar Drisyanuviddha Savikalpa Samadhi: Meditating upon one’s own Self as a witness of desires and other visible attributes of the mind.
(2) Antar Sabdanuviddha Savikalpa Samadhi: To know that the Self is Asanga (contact-free), Swaprakasa (self-luminous), Sat-chit-ananda (existence, consciousness, bliss) and Advaita (non-dual).
(3) Antar Nirvikalpa Samadhi: With the exalted feeling of the Self gained as a result of enjoying the ecstasy of the above two states and discarding both of them and remaining motionless like an unflickering light in a windless place.
(4) Bahya Drisyanuviddha Savikalpa Samadhi: As in the case of the Self that is in the heart, to be able to discard with indifference the outer things in the world which have their names and forms and which are visible, and to meditate on the underlying Reality.
(5) Bahya Sabdanuviddha Savikalpa Samadhi: To know and be aware at all times that the Thing which manifests itself as Sat-chit-ananda (existence, consciousness and bliss) is the universal Brahman.
(6) Bahya Nirvikalpa Samadhi: With the experience of the above two, to overcome all desires and to remain calm and motionless like the waveless ocean.
“By constantly practising these six kinds of Samadhi, at all times and without a break, one can attain a state of thought-free awareness. Unless one attains that state, the ego will not be completely destroyed. Persons whose ego is destroyed are so detached that even if they appear to see they do not really see; though they appear to eat they do not really eat; though they appear to hear they do not really hear; and though they appear to sleep they do not really sleep. Whatever they do is not really ‘doing’.”