Nirvikalpa Samadhi – Two Different Perspectives: By Dr. Harsh K. Luthar

The Sahasarara and the Spiritual Heart

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Harsh K. Luthar 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


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4 thoughts on “Nirvikalpa Samadhi – Two Different Perspectives: By Dr. Harsh K. Luthar

  1. This topic is mentioned in “Talks with Ramana” twice below. I included some other relevant talks.

    BTW, anyone can download the talks to your computer from http://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi–complete.pdf and then do a word search such as “21 days” or “nirvikalpa”.

    TALK 286:
    D.: Sri Ramakrishna says that nirvikalpa samadhi cannot last longer than twenty-one days. If persisted in, the person dies. Is it so?

    M.: When the prarabdha is exhausted the ego is completely dissolved without leaving any trace behind. This is final liberation. Unless prarabdha is completely exhausted the ego will be rising up in its pure form even in jivanmuktas. I still doubt the statement of the maximum duration of twenty-one days. It is said that people cannot live if they fast thirty or forty days. But there are those who have fasted longer, say a hundred days. It means that there is still prarabdha for them.

    TALK 391:
    The same sannyasi visitor, Swami Lokesananda, asked about samadhi.
    M.: (1) Holding on to Reality is samadhi.

    (2) Holding on to Reality with effort is savikalpa samadhi.

    (3) Merging in Reality and remaining unaware of the world is nirvikalpa samadhi.1

    (4) Merging in Ignorance and remaining unaware of the world is sleep. (Head bends but not in samadhi).

    (5) Remaining in the primal, pure natural state without effort is sahaja nirvikalpa samadhi.

    D.: It is said that one remaining in nirvikalpa samadhi for 21 days must necessarily give up the physical body.

    M.: Samadhi means passing beyond dehatma buddhi (I-am-the-body idea) and non-identifcation of the body with the Self is a foregone conclusion.

    There are said to be persons who have been immersed in nirvikalpa samadhi for a thousand years or more.

    TALK 17:

    D.: Does Maharshi enter the nirvikalpa samadhi?

    M.: If the eyes are closed, it is nirvikalpa; if open, it is (though differentiated, still in absolute repose) savikalpa. The ever-present state is the natural state sahaja.

    TALK 54:

    M: The environment never abandons you, according to your desire. Look at me. I left home. Look at yourselves. You have come here leaving the home environment. What do you find here? Is this different from what you left? Even if one is immersed in nirvikalpa samadhi for years together, when he emerges from it he will find himself in the environment which he is bound to have. That is the reason for the Acharya emphasising sahaja samadhi in preference to nirvikalpa samadhi in his excellent work Viveka Chudamani.

    One should be in spontaneous samadhi – that is, in one’s pristine state – in the midst of every environment.

    Talk 465.

    Sri Bhagavan explained to a retired Judge of the High Court some points in the Upadesa Saram as follows:-

    (1) Meditation should remain unbroken as a current. If unbroken it is called samadhi or Kundalini sakti.

    (2) The mind may be latent and merge in the Self; it must necessarily rise up again; after it rises up one finds oneself only as ever before. For in this state the mental predispositions are present there in latent form to remanifest under favourable conditions.

    (3) Again the mind activities can be completely destroyed. This differs from the former mind, for here the attachment is lost, never to reappear. Even though the man sees the world after he has been in the samadhi state, the world will be taken only at its worth, that is to say it is the phenomenon of the One Reality. The True Being can be realised only in samadhi; what was then is also now. Otherwise it cannot be Reality or Ever-present Being. What was in samadhi is here and now too. Hold it and it is your natural condition of Being. Samadhi practice must lead to it. Otherwise how can nirvikalpa samadhi be of any use in which a man remains as a log of wood? He must necessarily rise up from it sometime or other and face the world. But in sahaja samadhi he remains unaffected by the world.

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