Nirvikalpa Samadhi – Two Different Perspectives: By Dr. Harsh K. Luthar
Question On 01/20/2000 From Gausima
I accidentally found this on the internet while searching for something else, and was wondering what type of Nirvikalpa Samadhi it was referring to and if anyone had any knowledge of this.
“once an ordinary person achieves Nirvikalpa Samadhi, he leaves the body in 21 days.” In the Gospel of Sri Ramakrishna, on page 245, it says, “Trailanga Swami once said that because a man reasons he is conscious of multiplicity, of variety. Attaining samadhi, one gives up the body in twenty-one days. . . ” (Ramakrishna was talking to his devotees.)
Namaste,
Gasusima
Dr. Harsh, I was searching for this answer for a long time.I was also confused after reading Ramakrishna’s account and hence seeing that Ramana’s view was contradictory.I immensely respect both saints.I am still not clear.One thing I wanted to ask you : I have read that Ramakrishna said that only Ishwarakotis(special people in other words incarnations)can return from the nirvikalpa samadhi.Jivakotis(ordinary mortals,comprising 90% of population) cannot return and are merged in Brahman.There are two points now:
1) what happens if a jivakoti’s prarabdha remains at the time of his entering samadhi?Will he not return to face his prarabdha?Ramana has said that without prarabdha finishing, one will always come out of samadhi unenlightened.
2)How can a jivakoti attain liberation?Can he not get the sahaj samadhi?
3)Also you said that desire to come out of nirvikalpa samadhi disappears quickly.But Ramana says that if vasanas are present one will always come out of this samadhi?
I cannot reconcile these differences of opinion.I will be grateful if you can clear this doubt.
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There is a third type of yoga practiced my medieval sages like, Kabir, Nanak & his successors, Dadu, Paltu sahib, Ravidas and his disciple the famous meera called Surat Shabd yog. Here there is no mention of the ascent of the kundalini, infact the Kundalini marg is denounced as something of an inferior path by them. This yoga consists of withdrawal of consciousness from the body. The consciousness is taken up from the eye center towards higher centers, the sahasrar only happens to be the first stop beyond which there are 4 more higher centers to be crossed. A full description of the journey is given in Kabir’s poem “Kar nainon didar mahal me pyaara hai” i.e. Behold the lord within the palace. They catch hold of the divine word or anahada nad or shabad for the consciousness to be yoked up and cross all these higher centres. That’s why this yoga is called surat shabd yog because the yoking power is that of the shabad or the divine word. I hope this adds to the confusion.
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Reblogged this on Luthar.com and commented:
The Sahasarara and the Spiritual Heart
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Sorry, I accidentally posted excerpts from “talks” at the summary level, oops.
Regarding your comment: “Ancient Yogis typically had their students around so that they were brought back at such times. They brought with them amazing wisdom to share about the universe.”
Yes, it would seem that the manifest universe can be known as Self by going within.
An extensive elaboration is found in “The Origins of Man and the Universe” by Barry Long. He offers fascinating stories of how the vast Psyche manifests as creation.
A quote:
“Every form ever taken by the earth’s evolving species, from micro-organisms to primates, was a branch of the tree of life along which travelled the impulse that finally appeared as modern creative man – the self-conscious or self-reflective culmination of all the species. The first simple life-forms that appeared on earth were like the spring shoots on an otherwise invisible though gigantic trunk within the primordial psyche. By the time these life-forms appeared, the trunk was a superbly advanced network providing an acutely sensitive internal system of communication between all living things.”
“Evolution was mostly an exteriorising process. Everything came largely from within and was managed from within. Evolution theory, being based on external observation, has no knowledge of any of this. It misses the essential point that evolution was a dual process. It was involuntarily physical and biological on the surface and intelligently self-creative and vitally persistent underneath and within. Both functions were ultimately to merge as the body and intelligence of Homo sapiens, inventive man.”
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Reblogged this on mira prabhu and commented:
Samadhi…a word that drew me like a magnet from the moment I heard it, a long time ago….here is Harsh Luthar’s excellent explanation of a high form of this state of consciousness from the varying perspectives of two great sages: Sri Ramakrishna and Ramana Maharshi…
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Thank you for an excellent explanation.
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No sir I believe what Sri Ramakrishna deb says about nirvikalapa samadhi is same as Sri Ramana maharsis kevala nirvikalpa samadhi
As it is not permanent it is with a desire to know Brahman not free from all vasana and absorbed in the light of Brahman it is like marged with absolute like in kevala nirvikalpa samadhi said by Ramana maharsi but sahaja nirvikalpa samadhi it is permanent desireless state it is a state of complete surrender not even desire to know Brahman it is not marged with light it is perfect just like you fell you are not merged with absolute but itself is absolute it is like this is God self and everything which is not like sri ramkrishna deb nirvikalpa samadhi .Sahaja samadhi is higher than that which is no desire complete surrender perfect state that’s what I think .
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No sir I believe what Sri Ramakrishna deb says about nirvikalapa samadhi is same as Sri Ramana maharsis kevala nirvikalpa samadhi
As it is not permanent it is with a desire to know Brahman not free from all vasana and absorbed in the light of Brahman it is like marged with absolute like in kevala nirvikalpa samadhi said by Ramana maharsi but sahaja nirvikalpa samadhi it is permanent desireless state it is a state of complete surrender not even desire to know Brahman it is not marged with light it is perfect just like you fell you are not merged with absolute but itself is absolute it is like this is God self and everything which is not like sri ramkrishna deb nirvikalpa samadhi .Sahaja samadhi is higher than that which is no desire complete surrender perfect state that’s what I think so.
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I entered kevala nirvikalpa samadhi many years ago. I KNOW I can repeat it, but I have not been quite ready to give up my “I” forever yet. That time has come.
I do have a couple of worries though. I live alone, in the UK. I do not have family or friends. I have no one to “attend” to my body while “I have gone” I am concerned that I may “go” for too long a period and my body wasting away.
My other concern is a bit more fantastical/strange. When I last entered kevala nirvikalpa samadhi I came out of it, in another place, to where I entered it. That is to say, where my body was upon entering, was not the same place ( location ), upon exciting the state.
I can not say how this happened, as I did not exist. My mind swooned, and the next thing I become away of is being in a different location. At that time of exiting, there is a lot more to be said, but I wont go into it here. The ONLY two possibilities could be, my body got up and moved on it’s own, or I some how teleported to the new location ( wild idea, I know ).
My point of consternation is, when I start to practice again, what if I find my self out side of my home, locked out, or worse, being naked! ( yes I sleep naked when it’s hot ).
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