Sri Ramana Maharshi
D.: Horripilation, sobbing voice, joyful tears, etc., are mentioned in Atma Vidya Vilasa and other works. Are these found in samadhi, or before, or after?
M.: All these are the symptoms of exceedingly subtle modes of mind (vrittis). Without duality they cannot remain. Samadhi is Perfect Peace where these cannot find place. After emerging from samadhi the remembrance of the state gives rise to these symptoms. In bhakti marga (path of devotion) these are the precursors to samadhi.
D.: Are they not so in the path of jnana?
M.: May be. There is no definiteness about it. It depends on the nature of the individual. Individuality entirely lost, these cannot find a place. Even the slightest trace of it being present, these symptoms become manifest. Manickavachagar and other saints have spoken of these symptoms. They say tears rush forth involuntarily and irrepressibly. Though aware of tears they are unable to repress them.I had the same experience when I was staying Virupaksha cave.
D.: Sleep state is said to be the experience of Bliss, yet, on recollecting it the hairs do not stand on end. Why should they do so, if the samadhi state is recollected?
M.: Samadhi means sleep in waking state (jagrat sushupti). Bliss is overpowering and the experience is very clear, whereas it is different in sleep.
D.: Can we put it that in sleep there is no unhappiness, nor happiness, i.e., the experience is negative not positive?
M.: But the recollection is positive “I slept happily,” says the man. So there must be the experience of happiness in sleep.
D.: Does Bliss consist only in the absence of unhappiness, or is it anything positive?
M.: It is positive. Loss of unhappiness and rise of happiness are simultaneous.
D.: Can it be that the recollection of happiness in sleep is not clear and so there is no horripilation, etc.?
M.: The Bliss of samadhi is a perfectly clear experience and its recollection also is similar. But the experience of sleep is otherwise.
M.: All these are the symptoms of exceedingly subtle modes of mind (vrittis). Without duality they cannot remain. Samadhi is Perfect Peace where these cannot find place. After emerging from samadhi the remembrance of the state gives rise to these symptoms. In bhakti marga (path of devotion) these are the precursors to samadhi.
D.: Are they not so in the path of jnana?
M.: May be. There is no definiteness about it. It depends on the nature of the individual. Individuality entirely lost, these cannot find a place. Even the slightest trace of it being present, these symptoms become manifest. Manickavachagar and other saints have spoken of these symptoms. They say tears rush forth involuntarily and irrepressibly. Though aware of tears they are unable to repress them.I had the same experience when I was staying Virupaksha cave.
D.: Sleep state is said to be the experience of Bliss, yet, on recollecting it the hairs do not stand on end. Why should they do so, if the samadhi state is recollected?
M.: Samadhi means sleep in waking state (jagrat sushupti). Bliss is overpowering and the experience is very clear, whereas it is different in sleep.
D.: Can we put it that in sleep there is no unhappiness, nor happiness, i.e., the experience is negative not positive?
M.: But the recollection is positive “I slept happily,” says the man. So there must be the experience of happiness in sleep.
D.: Does Bliss consist only in the absence of unhappiness, or is it anything positive?
M.: It is positive. Loss of unhappiness and rise of happiness are simultaneous.
D.: Can it be that the recollection of happiness in sleep is not clear and so there is no horripilation, etc.?
M.: The Bliss of samadhi is a perfectly clear experience and its recollection also is similar. But the experience of sleep is otherwise.
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