SAMADHI--A STATE IN WHICH WE BECOME ONE WITH THE CREATOR
(Compilation for a discourse at Sri Ganesha Temple by N.R. Srinivasan, Nashville, TN., USA, October 2020)
Samadhi literally means holding together or complete coherence (sam-aadhi), implying the mind fully united with its object of perception so that the mind disappears and merges into pure consciousness and bliss. It is the highest aspect of Yoga practice as complete meditative absorption that takes us beyond body and mind. Samadhi is advanced states of Meditation.
Chinmaya Mission on Advanced states of meditation
Savikalpa Samadhi
In Savikalpa samadhi, for a short period of time you lose all human consciousness. In this state the conception of time and space is altogether different. For an hour or two hours you are completely in another world. You see there that almost everything is done. Here in this world there are many desires still unfulfilled in yourself and in others. Millions of desires are not fulfilled, and millions of things remain to be done. But when you are in savikalpa samadhi, you see that practically everything is done; you have nothing to do. You are only an instrument. If you are used, well and good; otherwise, things are all done. But from savikalpa samadhi everybody has to return to ordinary consciousness.
Even in savikalpa samadhi there are grades. Just as there are brilliant students and poor students in the same class in school, so also in savikalpa samadhi some aspirants reach the highest grade, while less aspiring seekers reach a lower rung of the ladder, where everything is not so clear and vivid as on the highest level.
In savikalpa samadhi there are thoughts and ideas coming from various places, but they do not affect you. While you are meditating, you remain undisturbed, and your inner being functions in a dynamic and confident manner. But when you are a little higher, when you have become one with the soul in nirvikalpa samadhi, there will be no ideas or thoughts at all. I am trying to explain it in words, but the consciousness of nirvikalpa samadhi can never be adequately explained or expressed. I am trying my best to tell you about this from a very high consciousness, but still my mind is expressing it. But in nirvikalpa samadhi there is no mind; there is only infinite peace and bliss. There nature's dance stops, and the knower and the known become one. There you enjoy a supremely divine, all-pervading, self-amorous ecstasy. You become the object of enjoyment, you become the enjoyer and you become the enjoyment itself.
Nirvikalpa Samadhi
When you enter into Nirvikalpa samadhi, the first thing you feel is that your heart is larger than the universe itself. Ordinarily you see the world around you, and the universe seems infinitely larger than you are. But this is because the world and the universe are perceived by the limited mind. When you are in nirvikalpa samadhi, you see the universe as a tiny dot inside your vast heart.
In nirvikalpa samadhi there is infinite bliss. Bliss is a vague word to most people. They hear that there is something called bliss, and some people say that they have experienced it, but most individuals have no firsthand knowledge of it. When you enter into nirvikalpa samadhi, however, you not only feel bliss, but actually grow into that bliss.
The third thing you feel in nirvikalpa samadhi is power. All the power of all the occultists put together is nothing compared with the power you have in nirvikalpa samadhi. But the power that you can take from samadhi to utilize on earth is infinitesimal compared with the entirety.
Nirvikalpa samadhi is the highest samadhi that most realised spiritual Masters attain. It lasts for a few hours or a few days, and then one has to come down. When one comes down, what happens? Very often one forgets his own name and age; one cannot speak or think properly. But through continued practice, gradually one becomes able to come down from nirvikalpa samadhi and immediately function in a normal way. Generally, when one enters into nirvikalpa samadhi, one does not want to come back into the world again. If one stays there for eighteen or twenty-one days, there is every possibility that the soul will leave the body for good. There were spiritual Masters in the hoary past who attained nirvikalpa samadhi and did not come down. They attained their highest samadhi, but found it impossible to enter into the world atmosphere again and work like human beings. One cannot operate in the world while in that state of consciousness; it is simply impossible. But there is a divine dispensation. If the Supreme wants a particular soul to work here on earth, even after twenty-one or twenty-two days, the Supreme can take that individual into was another channel of dynamic, divine consciousness and have him return to the earth-plane to act.
Sahaja Samadhi
Sahaja samadhi is by far the highest type of samadhi. In this samadhi one is in the highest consciousness but, at the same time, one is able to work in the gross physical world. One maintains the experience of nirvikalpa samadhi while simultaneously entering into earthly activities. One has become the soul and, at the same time, is utilizing the body as a perfect instrument. In sahaja samadhi one does the usual things that an ordinary human being does. But in the inmost recesses of the heart one is surcharged with divine illumination. When one has this sahaja samadhi, one becomes the Lord and Master of Reality. One can go at his sweet will to the Highest and then come down to the earth-consciousness to manifest.
Even after achieving the highest type of realization, on very rare occasions is anyone blessed with sahaja samadhi. Very few spiritual Masters have achieved this state. For sahaja samadhi, the Supreme's infinite Grace is required. Sahaja samadhi comes only when one has established inseparable oneness with the Supreme, or when one wants to show, on rare occasions, that he is the Supreme. He who has achieved sahaja samadhi and remains in this samadhi, consciously and perfectly manifests God at every second, and is thus the greatest pride of the Transcendental Supreme.
"Without seeds or Samskaras [...] All the seeds or impressions are burnt by the fire of knowledge [...] all the Samskaras and Vasanas which bring on rebirths are totally fried up. All Vrittis or mental modifications that arise from the mind-lake come under restraint. The five afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated [...] It gives Moksha (deliverance from the wheel of births and deaths). With the advent of the knowledge of the Self, the ignorance vanishes. With the disappearance of the root-cause, viz., ignorance, egoism, etc., also disappear."says Yoga Guru Swami Sivananda. According to Swami Sivananda, it is also called Nirbija Samadhi.
Five-fold Klesas to Live Happy in this Life and beyond
Yogas talk about five-fold miseries in practical life called Klesas. Let us examine them in detail:
Exploring the 5 Kleshas
In Sanskrit, ‘klesa’ means ‘misery ‘, and the five klesas are essentially miseries on the path to liberation, or enlightenment. They’re obstacles; blocks placed in our way by our mind.
It’s not all negative though. Understanding what they are and how they relate to our practice allows us to focus on overcoming these blocks; which is said to lead us away from suffering, and towards true freedom.
Like yama and niyama, the kleshas are described in the Yoga Sutras of Patanjali. They show up in our lives in various ways, some of them subtle and some of them more powerful, or painful. All of them are thought to make it harder for us to experience the present moment; and all of them are worth acknowledging when they make themselves felt.
1. Avidya
From the Sanskrit root "vidya," meaning "true knowledge," and "a," which means ‘not’.
Avidya is false knowledge, misunderstanding, or a lack of knowledge. It’s the opposite of, or a block in the way of, vidya; that profound inner knowing, a kind of knowledge that rises from deep within us. Actually, avidya is a part of all of the other four kleshas. Because with true knowledge, all miseries could be avoided.
In day-to-day life, we experience avidya in the way we see the world. It clouds the lens; places a filter of misconception over our reality. And its power is in how very real it appears to us, because we believe the misconceptions and trust our own perception even when it’s false. Every experience we’ve ever had can contribute to avidya, and through yoga, our job is to break down all of those impressions and uncover our truth.
2. Asmita
From the root "smita," which means "smiling" or "expanding," and "a" meaning ‘not’.
Asmita, then, means "not smiling," not expanding; not blossoming. According to yogic texts, it’s caused by the ego overpowering the self. When the sense of "I" is the central experience of your life, you experience immense suffering and can’t be comfortable in your own being.
Self-absorption has the opposite effect of expansion. It narrows awareness and creates selfishness, fear, and insecurity.
Yoga practice and meditation allows us to shift focus away from "I" and onto the experience of being whole, being one, and being connected with every- thing around us.
3. Raga
This klesha is about attachment. It’s closely related to the following klesha, dvesha. Raga is our attachment to anything: to our bodies, to a certain kind of experience, to substances, to people…anything.
Attachments are a normal and healthy part of human social life. But in yoga, all attachments are thought to create suffering, because we feel pain when the thing we’re attached to has finished, or is gone.
It’s an interesting one to balance as a yoga practitioner in modern life. Our attachments can form the basis for everything we are and do, and yet it’s true that they cause suffering too, and that nothing is certain to stick around forever.
Yoga practice doesn’t have to eliminate all attachments. You don’t have to walk away from your family and friends and retreat to a remote meditation spot for the rest of your life. Instead, you can use your practice to become aware of the attachments that create the most stress in your life (whether because you’re attached to things that have a negative impact on you, or because you’re afraid of losing your positive attachments) and give you the space to acknowledge and accept them.
4. Dvesha
In contrast to raga, dvesha refers to our aversions. What do you try to avoid? What don’t you like?
Becoming aware of this klesha is really useful, because it drives you to question why you experience those aversions.
Why do you avoid conflict? Why does
that particular person make your skin crawl? Why do you always leave backbends
out of your physical yoga practice?
Both raga and dvesha come down to the same thing: judgment. By acknowledging
what you feel attached to, or averse to, you begin to notice when you’re
judging something or someone thoughtlessly. And by noticing that, you move
closer to non-judgment; to experiencing the moment as it is. To vidya.
5. Abhinivesa
This fifth klesha is the ultimate fear: the fear of death. It’s a mental affliction that causes a huge amount of suffering because every single one of knows that we will die.
Acknowledging this fear is a step towards accepting it. And that acceptance is an important part of the freedom we seek through yoga. Freedom from the intense focus on "I" and freedom from the fear of no longer being "I."
From Affliction to Expansion
If any of these kleshas feels especially relevant to you right now, use yoga. Instead of avoiding that klesha, meditate on it. Move through your physical practice with it at the forefront of your mind, and use your awareness to dull its power.
The kleshas aren’t bad. They’re written about and studied because everyone experiences them. Practice looking at them without judgment, and use them as tools for learning more about your practice, your Self, and your experience of this life.
That is why we engage ourselves in Kamokarsheet Manyurakarsheet Japa and Homa (attachment and anger) on Upakarma day meditating on them that we discussed at length. Our Psychiatric expert Dr. Vedavyas Biliyar who is also a Vedantin draws our focus to the following: “Anger is a normal, healthy emotion when you know how to express it appropriately — anger management is about learning how to do this” . Lord Narasimha knew how to use anger to remove evil and save Prahlada. Siva misused it beheading a dutiful sentinel and landing us worshiping Gajanana Ganesha instead Naramukha Vinayaka, Parvati created. Ganesa mismanaged anger, broke his tusk and made us worship him as mutilated Ekadanta Ganesha who also wounded Moon and reduced his brilliance in anger! Even Gods find it difficult to control anger! Rama with calm demeanor asked angry Ravana to calm down and return back the next day when he was helpless and angry. Being an embodiment of anger he became a victim of anger and was destroyed. Krishna did not kill Sisupala instantly but waited for his 101th angry mood to kill him. They thus taught angry management properly and make use of it for the benefit.
During these times of stress and uncertainty your Doshas may be unbalanced. Bring your attention to your doshas and identify what your predominant dosha is and deal with it. After all, you only know better than anyone else and you can deal with stress practicing Yoga. When individuals failed to manage they perished!
Three-fold Miseries in Bhagavad Gita
Bhagavad Gita talks about three-fold miseries that come in our way for attaining steady intellect (Vedanta Vijnana), a pre-requisite for moksha (desire-less state) leading to Mukti (Liberation).
duhkeshvanudvignamanaah sukheshu
vigatspruhah |
veetaraagabhayakrodaha
sthitadheermuniruchyate || 2 -56 ||
One whose mind is not agitated in sorrow, and remains indifferent in joy, and is free from three-fold miseries of attachment, fear and anger; that contemplative individual is known as a person of steady intellect.
A person established in the inner wisdom reflects the peace and integrity of the transcendental-Self into each and every type of work he undertakes. The nature of the Divine becomes reflected in every bit of the work he performs, and in every word he speaks. Such a person becomes embodiment of peace and contentment. He is free from all attachments, fears and anger. He has the strength to remain unperturbed in auspicious and inauspicious circumstances. To live in the enlightened state of mind is like living in eternity.
What is Samadhi and How to achieve it by David Frawley
Samadhi is one of the key words of deeper Yoga practice, if not the most important.
Yet few Yoga teachers or practitioners know what Samadhi is, how to define it or how to approach it. But without understanding Samadhi it is difficult to understand Yoga in the true sense of the term.
Samadhi literally means holding together or complete coherence (sam-aadhi), implying the mind fully united with its object of perception so that the mind disappears and merges into pure consciousness and bliss. It is the highest aspect of Yoga practice as complete meditative absorption that takes us beyond body and mind.
Samadhi in Yoga Sutras
The Yoga Sutras defines Yoga as Samadhi. Indeed, the first of the four sections of the text begins with Samadhi Pada, the section relating to Samadhi. Samadhi is the last and the highest of the eight limbs of Ashtanga Yoga, which all the others aim towards. It is the goal of Yoga amadhi as defined in the second section of the Yoga Sutras as Sadhana Pada. Samadhi, also called Samyama. It is the basis of the yogic powers and accomplishments that form the third section or Vibhuti Pada of the text. Finally, Samadhi in its fully developed or Nirvikalpa form, taking us beyond all thought, is the basis of Kaivalya or the natural state of the Purusha or inner Self that constitutes the fourth section and culmination of the Yoga Sutra teaching of Self-realization.
Samadhi, like many yogic terms, is difficult to translate because it has no equivalent or synonym in English or in any other western languages. It has been loosely and wrongly defined as some sort of trance, ascetic state, mystical experience, altered consciousness, or even psychological delusion. Samadhi is a state of direct awareness beyond all concepts, motivations and experiences of the mind, so it cannot be put into mere words, logic, information or theories, whether by modern science or modern medicine.
Samadhi follows in Yoga practice after Dhyana, which is generally translated as meditation. Samadhi is the ultimate focus and concentration of our awareness, which requires the dissolution of mental consciousness, ego or any attachment to physical reality and personal identity. It is best rendered as a state of absorption or unity consciousness, but is better left untranslated and defined in itself.
Higher and Lower Samadhis
Yet Samadhi is said to exist on all levels of the mind as well as beyond the mind, meaning that there are lower non-yogic Samadhis, as well as higher yogic Samadhis. At the most basic level, Samadhi of some sort occurs when the mind loses itself in something, and experiences some taste of happiness, bliss or Ananda. Common sensory experiences from watching a movie to contemplating a beautiful sunset involve a temporary absorption of the mind into its object of perception that are lesser or fleeing Samadhis. Sleep is our natural daily physical amadhi of peace and renewal but does not occur at a conscious level except in Yoga Nidra.
Indeed, seeking Samadhi as lasting unity and happiness is the very nature and motivation of the mind, which is empty and unhappy in itself. But ordinarily we seek active or outward-looking Samadhis that are transient in nature, based upon getting entranced in the illusory world of Maya. This is what we call the pursuit of enjoyment, happiness or achievement. When we reach our desire-based goal we gain a sense of fulfillment, happiness or accomplishment that form lower Samadhis, but quickly disappear and leave us with yet more unfulfilled desires. This pursuit of outer highs extends to computer games, drugs and many forms of disturbed behavior as well. The mind remains a problematical entity until we learn the yogic practice of Samadhi to resolve it altogether.
Only when we awaken inwardly to our eternal destiny as a reincarnating soul do we begin to seek the enduring inner Samadhis and not just outer pleasure, intoxication and enjoyment. We certainly should seek bliss or happiness in life, this is not the question, but we should do so inwardly where it can be found in an enduring manner. For that purpose, we must remove the ignorance that causes us to seek our happiness on the outside, where we cannot hold it, rather than within ourselves as the core of our being.
Reaching the Higher Samadhis
The higher or yogic Samadhis are born of turning within, inner calm, stillness, peace and silence, with the mind like mirror reflecting the reality of pure consciousness. They arise from detachment from outer names and forms, rather than identification outwardly. As such, the yogic Samadhis follow a radically different line of approach than the highs and enjoyment of the mind, which are but their shadow.
To appreciate these real Samadhis, we must change our view of ourselves and of the world. We are not a mere physical human person seeking happiness and security in the material world for the duration of our short mortal life. We are a Divine reincarnating soul or Jivatman, which contains the energy and consciousness of the entire universe deep within.
We must awaken our inner soul purpose that can take us to the highest Samadhi, if we embark on a dedicated and enduring Sadhana for Self-realization. The teachings and practices of Yoga and Vedanta guide us along this ultimate path to bliss, particularly the practice of Self-inquiry that takes beyond the mind. There are many aids to this including all aspects of Yoga, but ultimately we must develop an inner power of concentration, surrender and Self-knowledge in which we can transcend our out ego, its karmas and its attachments. For this there are no formulas other than deep meditation.
Yoga Sutras emphasizes developing a deep aspiration for Samadhi through Ishvara Pranidhana, surrender to the cosmic intelligence and transcendent Self behind the core of our being. It is int just a matter of effort or technique but will and motivation allied with the highest inner knowing--Vamadeva Sastri
The redemption comes by the recovery of the universal in the individual and of the spiritual term in the physical consciousness. Then alone the soul in Nature can be allowed to partake of the fruit of the tree of life and be as the Divine and live forever.”--Sri Aurobindo, The Life Divine, 1990, P. 51
“Go, my people, enter your rooms and shut the doors behind you; hide yourselves for a little while until his wrath has passed by.”
PEACE AND LOVE OF NIRVIKALPA SAMADHI
In Raja Yoga, Nirvikalpa samadhi is a synonym for Asamprajnata Samadhi, the highest stage of samadhi. Nirvikalpa samādhi, on the other hand, absorption without self-consciousness, is a merging of the mental activity (cittavṛtti) in the Self, to such a degree, or in such a way, that the distinction (vikalpa) of knower, act of knowing, and object known becomes dissolved — as waves vanish in water, and as foam vanishes into the sea.
"Without seeds or Samskaras [...] All the seeds or impressions are burnt by the fire of knowledge [...] all the Samskaras and Vasanas which bring on rebirths are totally fried up. All Vrittis or mental modifications that arise from the mind-lake come under restraint. The five afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated [...] It gives Moksha (deliverance from the wheel of births and deaths). With the advent of the knowledge of the Self, the ignorance vanishes. With the disappearance of the root-cause, viz., ignorance, egoism, etc., also disappear." says Swami Sivananda. According to Swami Sivananda, it is also called Nirbija Samadhi.
In Buddhist philosophy, the technical term nirvikalpa-jñāna is translated by Edward Conze as "undifferentiated cognition". Conze notes that only the actual experience of nirvikalpa-jñāna can prove the reports given of it in scriptures. He describes the term as used in the Buddhist context as follows:
The "un-discriminate cognition" knows first the unreality of all objects, then realizes that without them also the knowledge itself falls to the ground, and finally directly intuits the supreme reality. Great efforts are made to maintain the paradoxical nature of this gnosis. Though without concepts, judgements and discrimination, it is nevertheless not just mere thoughtlessness. It is neither a cognition nor a non-cognition; its basis is neither thought nor non-thought.... There is here no duality of subject and object. The cognition is not different from that which is cognized, but completely identical with it.
A different sense in Buddhist usage occurs in the Sanskrit expression nirvikalpayati (Pali: nibbikappa) that means "makes free from uncertainty (or false discrimination)" = distinguishes, considers carefully.
It is the deepest conscious state before realization. It is the dreaming state of awakening where there is no mind with its thinking process, with its collections of thoughts. It is a state which manifests itself through the divine order in various ways. Many people in this human world experienced this state differently. As a goal or not. As a stepping stone before realization or enlightenment. That is why you will find a lot of confusion and controversy around this meditation state.
But numerous meditators and spiritual teachers who are well known spoke about their experience of this state. Again as the modern world reveals itself now we come to see different types of awakening. But one thing is common in this state of awakenings. Is that the experience happens to make the individual realize the difference between reality and it’s opposite. To realize the non-dual experience behind the duality he or she is witnessing in this world.
In this deep state of consciousness where the mind disappears the individual is in contact with the source, divine, or the whole whichever you name it. Coming back from this state is crucial for the individual according to his experience of course. People who longed for this state and desired it as to be the ultimate state to achieve will experience powerful and special occurrence in their state of existence as a body and as a consciousness. It is because they desired it and longed for it therefore it will happen to them in a special way making them realize what they have been seeking.
To be more specific and to make the reader see how alluring that state is, that is nearly impossible because it is a state which cannot be described with words and language, and whoever tried to describe it will fell short and will create confusion and controversy with his statements as language is merely a deception and each individual perceives things according to their conscious state.
It is a state where you are no longer the mind or the identity. You are no longer what you have been perceiving your whole life. That is why it can be shocking to some individuals. For how long can this state lasts depends on the experience of the individual. As each individual is an expression of the whole and the whole is expressing itself through him or her or it. It can last for minutes or hours or days or months where the individual lose consciousness as he knows it and remains subtly in the subconscious or the unconscious state. The desire to come back or not from that state is linked to the life experience of that individual.
However it is not the ultimate state of realization and it is not how it appears to be ‘of great significance’. It is like any other spiritual experience. It can be an awakening experience to some individuals who weren’t aware of that state.
The name given to that state doesn’t imply anything as you go back to references and look for it you will find masters and teachers who spoke about this state of consciousness in their own way but all of them agree on one thing. That it is a state where there is no thought process and no mind. There is only that which cannot be described with words and languages.
While losing contact of the world in this dreamlike state of benediction and bliss. When coming back from this state the world seems differently. But as you come to meditate more in this world. Your life is no longer yours. You are now just an expression of divine. Whatever you do is just because you do it. There is no purpose behind. There is no goal to achieve.
In loving yourself. The state of all states manifests itself. The state of self -love, realization, enlightenment, oneness, divinity, whichever you call it, it doesn’t matter. What matters is that you are in such a state there is no tomorrow nor yesterday nor today. There is only infinity within you. No fear no doubt no hesitation. Your whole expression as a creation is a spontaneous manifestation.
For thousands of years human beings have been fighting over language and words. This is the thing that’s going to save us because the master said it. This is the belief that is going to rescue us because in it we find our escape. The truth of no truth is; you will never know when or how. You will never be ready for anything. Because in your readiness the whole meaning conflicts with your ultimate self. It is supposed to be a shock, a trauma, a surprising event. Your whole life supposed to be a drama. In order for you to remain centered, in order for you to realize that you are the winds and the waves and the storms and the hurricanes and the fire, it is you who come out of that chaos into being. You are the stillness. You are the nothingness behind the action.
Whatever experience you have. Whether it is this state of unconscious consciousness. The whole game is for you to play it without any expectations. Without any purposes. Because at the end of your life chapter. The whole is expressing itself as you. As a body as a mind as a consciousness. So what are you striving for? What are you looking for? Are you looking for yourself elsewhere?
When you are something different other than yourself? And what is yourself other than that experience you are seeking? Other than you seeking that experience?
You are pouring water into the ocean. You are drinking water. Your body is made of water. And all these actions are simply you. The whole.
It is that simplicity which is difficult to behold. Difficult to maintain. Difficult to understand.
Pour yourself into yourself, like you are pouring water into the ocean.
Pour yourself in everything around and everything inside. Until you realize the disappearance in you. Until the action ceases to be an action. Until you complete yourself in the things you manifest. Until you go back to yourself, merging with the whole. Until you are no more…
Samadhi, a poem by Paramahansa Yogananda
In this poem, Yogananda describes samadhi, the transcendental state reached in meditation where logic is silenced and the consciousness and body become unbound. Samadhi is the one-pointed focus that eliminates the disparity of experienced duality – the oneness and eternal nature of all things opens up to perception. Yogananda advised his students to memorize it as a way of encouraging spiritual growth… an incredible and interesting challenge.
Samadhi, by Paramahansa Yogananda
Vanished the veils of
light and shade,
Lifted every vapor of sorrow,
Sailed away all-dawns of fleeting joy,
Gone the dim sensory mirage.
Love, hate, health, disease, life, death:
Perished these false shadows on the screen of duality.
The storm of maya stilled
By magic wand of intuition deep.
But ever-present, all-flowing I, I, everywhere.
Planets, stars, stardust, earth,
Volcanic bursts of doomsday cataclysms,
Creation’s molding furnace,
Glaciers of silent X-rays, burning electron floods,
Thoughts of all men, past, present, to come,
Every blade of grass, myself, mankind,
Each particle of universal dust,
Anger, greed, good, bad, salvation, lust,
I swallowed, transmuted all
Into a vast ocean of blood of my own one Being.
Smoldering joy, oft-puffed by meditation
Blinding my tearful eyes,
Burst into immortal flames of bliss,
Consumed my tears, my frame, my all.
Thou art I, I am Thou,
Knowing, Knower, Known, as One!
Tranquiller, unbroken thrill, eternally living, ever-new peace.
Enjoyable beyond imagination of expectancy, samadhi bliss!
Not an unconscious state
Or mental chloroform without willful return,
Samadhi but extends my
conscious realm
Beyond the limits of the mortal frame
To farthest boundary of eternity
Where I, the Cosmic Sea,
Watch the little ego floating in Me.
Mobile murmurs of atoms are heard,
The dark earth, mountains, vales, lo! Molten liquid!
Flowing seas change into vapors of nebulae!
Aum blows upon vapors, opening
wondrously their veils,
Oceans stand revealed, shining electrons,
Till, at the last sound of the cosmic drum,
Vanish the grosser lights into eternal rays
Of all-pervading bliss.
From joy I came, for joy I live, in sacred joy I melt.
Ocean of mind, I drink all creation’s waves.
Four veils of solid, liquid, vapor, light,
Lift aright.
I, in everything, enters the Great Myself.
Gone forever: fitful, flickering shadows of mortal memory;
Spotless is my mental sky, below, ahead, and high above;
Eternity and I, one united ray.
A tiny bubble of laughter, I
Am become the Sea of Mirth Itself.
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