[Advaita-l] [advaitin] What is Samadhi?

[H S Chandramouli]

Namaste Sudhanshu Ji,

I think my other post answers your question.

Regards

On Fri, Feb 2, 2024 at 4:46 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Chandramouli ji.
>
> What is the difference between akhanDAkArA-vritti (of BhAmatI and
> VivaraNa) and nirvikalpaka samAdhi (of Patanjali Maharshi)?
>
> Regards.
> Sudhanshu Shekhar.
>
> On Fri, 2 Feb, 2024, 4:40 pm H S Chandramouli via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Namaste.
>>
>> I have not come across anywhere in Bhamati School or VivaraNa School that
>> Nirvikalpa Samadhi of the type advocated by Sri Patanjali Maharshi is
>> mandatory, or even recommended, for Realization as advanced by the
>> Advaitic
>> School. If anyone has come across such declarations, please provide the
>> references.
>>
>> Regards
>>
>> On Fri, Feb 2, 2024 at 4:17 PM 'Bhaskar YR' via advaitin <
>> advaitin at googlegroups.com> wrote:
>>
>> > Can you summarize what exactly you finally understand what is involved
>> in
>> > Self Realization and is samadhi - required for it, etc.
>> >
>> >
>> >
>> > praNAms Sri Sada prabhuji
>> >
>> > Hare Krishna
>> >
>> >
>> >
>> > I reckon these two observations from Dennis prabhuji’s article would
>> > suffice to understand his perspective on samAdhi.  And being a follower
>> of
>> > Sri paramArthAnandaji I hope you too would agree with him.
>> >
>> >
>> >
>> > //quote//
>> >
>> >  whereas what I would call ‘traditional’ Advaitins believe that
>> Shankara’s
>> > teaching was that it is self-ignorance that obscures our understanding
>> of
>> > the truth and that only self-knowledge can remove it. Thus, one of the
>> key
>> > issues around the topic of neo-Vedanta is that of experience versus
>> > knowledge.
>> >
>> >
>> >
>> > But the most convincing argument for not including *nirvikalpa samAdhi*
>> (in
>> > the Patanjali sense) as part of advaita is one I heard recently from
>> Swami
>> > Paramarthananda. He argues that Patanjali, having written about this in
>> his
>> > yoga sutras, and being regarded as the highest authority in the yoga
>> > philosophy, must obviously himself have experienced *nirvikalpa
>> samAdhi*.
>> > Consequently, if its result is as has been argued by the neo-Vedantins,
>> > then Patanjali should be the greatest Advaitin ever. And yet his
>> philosophy
>> > claims that there are many Atmans and that the world is real. So one
>> has to
>> > conclude that his experience of *nirvikalpa samAdhi* led him to dualism
>> > and not non-dualism! Swami Paramarthananda’s last word on the subject is
>> > that we can happily be liberated without *nirvikalpa samAdhi*!
>> >
>> >
>> >
>> > //Unquote//
>> >
>> >
>> >
>> > If I am right not only bhAmati vehemently insisted the mandatory
>> > experience of ‘yOga school type samAdhi’ even in vivaraNa school too
>> this
>> > non-dual practical experience advocated. Though as per this school the
>> > jnana of I am brahman devoid of any duality (nishprapancha etc. ) is the
>> > result of shAstra vihita vedAntavAkya shravaNa.  After the vAkya jnana
>> > dawns  the qualified jnAni ( he is mere qualified seeker of mOksha at
>> this
>> > stage) has to continue to practice both the vedAnta vAkya shravaNa and
>> > vAkya janita jnana over and over again and over a period of time he
>> would
>> > become aparOksha jnAni and he will be considered as custodian of direct
>> > intuitive knowledge.  But even for this aparOksha jnAni there is
>> prArabdha
>> > and avidyA lesha hence he would continue to see the duality of world
>> when
>> > he is not in asaMprajnAta samAdhi.  And for him, on certain occasions he
>> > would get the practical and ‘literal’ experience of Atmaikatvam.
>> >
>> >
>> >
>> > Hari Hari Hari Bol!!!
>> >
>> > bhaskar
>> >
>> >
>> >
>> >
>> >
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