Samadhi is concentration as already explained in the previous post. Nirvikalpa (unwavering) Samadhi is unwavering concentration, which is the best. ....
First of all, this is not in the quote and is your own addition. Secondly, concentration (unwavering or otherwise) is a mental activity. I understand that you are expecting some type of a "bells and whistles" moment of realization that will trigger a mystical Samadhi state. I can tell you that there is no such thing, but would it help?
No idea where Shankara said that, but if it is beyond the reach of effort, then why bother to write dozens of books to push the Mumukshu into action? Why do we need the Upanishads, a Upadesha Sahasri or a Ulladu Narpadu? The entire thing becomes self contradictory.
What they meant was that it is an effortless state - similar to the marathon analogy, above. But it does not happen by magic and indeed, there is no magic or mysticism, anywhere in the picture.
I laughed at the red part hard.
Do you have nirvikalpam anubhuti? How are you so loud in your assertion? I think you are so opinionated by your Lokyata background that you are not willing to accept the role of Paramatman in realisation of the Nirvikalpam. You also do not seem to know the distinction between samAdhAna of
shamAdi shhaTka-sampatti (part of Sadhana Chatustatya) where intellect plays role and the nirvikalpa samaadhi when the triad of knower-known-knowing are absorbed in the non dual atman-brahman. In the ultimate nirvikalpam there is no individual to concentrate on an object. Else, why should Shankara call ‘nirvikalpam’ infinite?
Of course the samadhi accrues to a keen pointed concentrated mind. That is the requirement and not the final result.
Who is concentrating on what in nirvikalpam? How can a seeker (an individual self) be nirvikalpam, which is described as infinite by Shankara? Nirgunam, is the infinite , devoid of the triad of knower, known, and knowing. It is one without a second. Anubhuti (realisation) of one without a second cannot contain a second.
Let us first read the relevant verses from Viveka Chudamani to know as to what actually Shankara taught.
In the next post I will refer to a discourse of Shri Shri Chandrasekhara Saraswati to demonstrate that the samAdhAna of
shamAdi shhaTka-sampatti (part of Sadhana Chatustaya) when intellect plays role and the Nirvikalapa Samadhi when the triad of knower-known-knowing is absorbed in non dual atman-brahman are two different stages.
Viveka Chudamani
341. To the Sannyasin who has gone through the act of hearing, the Shruti passage,
"Calm, self-controlled." Etc., prescribes Samadhi for realising the identity of the
universe with the Self.
342. Even wise men cannot suddenly destroy egoism after it has once become strong,
barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily
the effect of innumerable births.
353. When the Atman, the One without a second, is realised by means of the Nirvikalpa
Samadhi, then the heart’s knot of ignorance is totally destroyed.
My note: Anubhuti of one without a second cannot comprise a second. The non dual experience is non dual.
354. Such imaginations as "thou", "I" or "this" take place through the defects of the
Buddhi. But when the Paramatman, the Absolute, the One without a second, manifests
Itself in Samadhi, all such imaginations are dissolved for the aspirant, through the
realisation of the truth of Brahman.
My note: Paramatman manifests itself.
360. The truth of the Paramatman is extremely subtle, and cannot be reached by the
gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly
pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental
state.
362. When the mind, thus purified by constant practice, is merged in Brahman, then
Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the
realisation of the Bliss of Brahman, the One without a second.
My note: When mind is extremely subtle, it is merged in non dual. Where is the second?
363. By this Samadhi are destroyed all desires which are like knots, all work is at an
end, and inside and out there takes place everywhere and always the spontaneous
manifestation of one’s real nature.
364. Reflection should be considered a hundred times superior to hearing, and
meditation a hundred thousand times superior even to reflection, but the Nirvikalpa
Samadhi is infinite in its results.
365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised,
but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up
with other perceptions.
375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi
alone gets steady realisation; the man who has realised the Truth is alone free from
bondage, and the free soul only experiences eternal Bliss.
408. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which
is something of the nature of eternal Knowledge and absolute Bliss, which has no
exemplar, which transcends all limitations, is ever free and without activity, and which
is like the limitless sky, indivisible and absolute.
...
Summary:
What starts as concentration ends in anubhuti and abidance of one without a second-infinite. In this anubhuti there is no mind or a sadhak.
