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  1. #1
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    Samadhi

    Namaste

    Although I am far away from samadhi but reading the post of Bhairava8 who had a samadhi ‚experience‘, my question is:

    Is samadhi an experience from which one can fall back? I thought samadhi is reaching the fourth state - beyond waking, draming, deep sleep - and this is forever… turiya, satchitananda … final union with the ultimate.

    Thanks for clarification.

    Pranam
    Dance with Shiva - live with Shiva - merge with Shiva

  2. #2
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    Re: Samadhi

    hariḥ oṁ
    ~~~~~~
    namasté

    I will use a past post to offer one view on the question you pose.

    We are informed by vasuguta-ji in the 1st section (called svarūpa spanda1) & the 17th kārikā, the following:

    tasyopalabdhiḥ satataṁ tripadāvyabhicāriṇī|
    nityaṁ syātsuprabuddhasya tadādyante parasya tu||17


    It informs us,

    to the elevated/awakened one (suprabuddhasya), there is (syāt), always (nityam) and continual (satatam), uninterrupted perception (upalabdhiḥ) of That ( tasya ‘of the real nature’) or of Self.
    It is there ( this uninterrupted perception) in tripada (or the 3 conditions of consciousness wake-dream-sleep). However (tu) to the other one (parasya) That (tad) occurs only at the beginning (ādi) and end (ante).

    This needs a bit more explaining... This says for the one awakened\fully alert and elevated the experience of Self ( That/Being, turiya or pure awareness) is there continually; yet to the other one? Who is the other one? That person, practitioner or yogi or sādhu who is not elevated to the suprabuddhi level, only experiences or recollects it during the entry point (ādi) or exit point (ante) of one’s practice ... of one’s ‘dive’ inward taking that person to the level of the 4th (turīya) or pure awareness.

    For some this too does not occur. They will say, hey I have not even had this experience of the entry or exit point... then one just needs more practice as it comes with the territory.

    Hence we have 3 types of practitioners:

    1. the suprabuddha sādhu
    2. the prabuddha sādhu
    3. the aprabuddha sādhu


    One’s real nature is always there ( how could it not, we would not be alive!) ;
    1. for the elevated one(suprabuddha sādhu) it is a continual experience.
    2. for the prabuddha sādhu the experience comes at the beginning and end;
    3. for the aprabuddha sādhu , he or she is work in process.

    Now the secret is this: for the prabuddha sādhu this pure awareness is found during the entry point (ādi) or exit point (ante). Yet the beauty is this exit and entry point is found many times throughout the day and night, we call it the gap , some call it madhya ( middle), others may call it viśrānti or rest point.
    It is that madhya between wake and dream, even between dream and sleep. It is found between two breaths, that gap between inward and outward breath ( some call sun and moon, others prāṇa and apāna). These are just a few e.g. between two thoughts, between object A and object B, etc.

    इतिशिवं
    iti śivaṁ
    1. This chapter is from the spanda-kārikās, considered a commentary on the śiva-sūtras; note that the śiva-sūtras emphasize prakāśa ( pure being) of the Supreme, and in the spanda-kārikās it emphasizes vimarśa. Vimarśa is the dynamic , creative impulse of the Supreme, paramaśiva.
    Last edited by yajvan; 24 September 2017 at 05:04 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #3

    Re: Samadhi

    Namaste

    There is always the possibility of regress right up to the point of full Self realization. This is discussed between Arjuna and Sri Krsna in 6th Chapter. Positive being that no matter what advancement is made is never lost. Some of the key points in the yoga systems is Abhyasa and Vairagya or constant practice and detachment, also niskam Karma Yoga or doing prescribed practices without a desire for the results.

    As Swami Laxman Joo says, no matter what happens and no matter what level of God consciousness one is at just carry on remembering God and he will carry you.

    https://www.youtube.com/watch?v=MG1V1XUZSww

  4. #4
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    Re: Samadhi

    Thank you yajvan and markandeya 108 dasa.

    Reading your answers and chapter 6 of Bhagavad Gita samadhi may be called an experience.
    How do you call the final union, the final oneness with the ultimate, when rebirth has found its end?

    Pranam
    Dance with Shiva - live with Shiva - merge with Shiva

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    Re: Samadhi

    hariḥ oṁ
    ~~~~~~
    namasté


    Quote Originally Posted by Indialover View Post
    Thank you yajvan and markandeya 108 dasa.

    Reading your answers and chapter 6 of Bhagavad Gita samadhi may be called an experience.
    How do you call the final union, the final oneness with the ultimate, when rebirth has found its end?

    Pranam
    You ask very reasonable questions. First we need to be mindful of the notion of ~ experience~. Most to many will think, 'oh there is me, and then there is this samādhi1' . Let's start here:

    • There is no 2.
      • It is ~as if~ saying I am experiencing this ball in my hand. There is me, the experiencer and there is this object, the ball. It is not like that.

    • When the experiencer (consciousness) rests in itself, this is samādhi. There can be no two.
      • This is called pure consciousness, un-directed, un-assigned consciousness, pure awareness. It rests in itself.

    • If we wish to use the term 'experience' it would then be pure awareness experiencing itself. Some call restfully alert. It is lively silence, awake-fullness; yet awake in itself, yet perfectly peaceful, alert, calm and collected.


    Now, what is the final term, the final union? My teacher always called it wholeness/fullness.

    This wholeness/fullness is termed pūrṇapātrapratibhaṭa -fullness or a full vessel i.e. overflowing , supreme; when fully blossomed it not the collective individual feeling of parts and a notion of togetherness as if a team or collection of people. It is something much more profound.

    It is when there are no other 'I's that are seen, not even one's own 'I' ( individuality) . It has melted away or cannot be found, tagged or located. No boundary exists ( the boundary of individualism is no longer). There is just Being, fullness, wholeness every were, this is the wholeness, without parts.

    But yajvan, what happens to people ? What does this person who perceives only Being and homogeneous Self everywhere, what happens to the containers of being we call a person ?

    The wise say that people become the ~fragrance ~ of the Self. They are expressions of this Being.

    The principle offered here is this: The world is as you are. If you live in diversity then the world is filled with the multitude of differences. Yet if one resides with one's on Being (Self) then the world is none other then this extension... pure homogenous being. In a previous post it was called satatoditam2.

    iti śivaṁ


    1.
    samādhi- union , a whole; completion. The silence of Self.
    2. satatoditam, without break or pause; 'without break or pause' is some times called avicchinnātaparamārthaṁ, uninterrupted, yet the word I often use is satatoditam (satata + udita)
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  6. #6
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    Re: Samadhi

    Namaste

    The concept of two or not two is not important for what I think about … the liberation from the wheel of birth and death, the point of no return into a carnal body.

    Until now I thought this is called samadhi, obviously that’s wrong. What about moksha and mukti?

    Pranam
    Dance with Shiva - live with Shiva - merge with Shiva

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