The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => General topics => Topic started by: Jewell on September 03, 2012, 08:57:37 PM

Title: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 03, 2012, 08:57:37 PM
(http://upload.wikimedia.org/wikipedia/commons/6/66/Nisargadatta_Maharaj.jpg)
Is it necessary that you should remember that you are (‘I am’)? Spontaneously you know and remember that you are. That is why you have come here, have you not? Because you are. Stay put there.

Guru means the ‘I amness’ itself, which always reminds you ‘I am’, ‘I am’, ‘I am’ – that is guru-guru-guru, like the sound of a motorcar starting. It is a continuous reminder that you are.

Are you not even before you have spoken the words ‘I am’? Stay put there only. There begins your spirituality, the foremost ‘you’, ‘I am’ without words, before the beginning of words. Be there; out of that grows the experience ‘I am’.Witnessing happens to that principle which prior to your saying the words ‘I am’. There is no such thing as deliberate witnessing. Witnessing just happens, by itself.

From Experience of Nothingness, Sri Nisargadatta Maharaj
compiled by Pradeep Apte
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 03, 2012, 09:20:58 PM
Not an individual but the knowledge ‘I am’ must go to its source. Out of the no-being state comes the beingness. It comes as quietly as twilight, just a feel of ‘I am’ and then suddenly the space is there. In the space, the movement starts with the air, the fire, the water, and the earth. All these five elements are you only. Out of your consciousness all this has happened. There is no individual. There is only you, the total functioning is you, the consciousness is you.

Not an individual but the knowledge ‘I am’ must go to its source. Out of the no-being state comes the beingness. It comes as quietly as twilight, just a feel of ‘I am’ and then suddenly the space is there. In the space, the movement starts with the air, the fire, the water, and the earth. All these five elements are you only. Out of your consciousness all this has happened. There is no individual. There is only you, the total functioning is you, the consciousness is you.

In the body the indwelling principle is the consciousness. Abiding in the consciousness, it became all manifestation. Now transcendence of the consciousness has also occurred. With the appearance of consciousness, the Absolute knows it is, ‘I am’. This is the experience. There are other experiences now, in this time factor, but experiences are gradually dropping off, including this primary experience ‘I am’. It is only the consciousness that is going to disappear; the Absolute is always there.

Consciousness and The Absolute, Sri Nisargadatta Maharaj
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 04, 2012, 05:26:19 PM
You have to stabilize in your present true nature, ‘I am’. All other secondary and redundant objects should be got rid of. Do not focus you attention on any of these things. The whole process is to be in your source. At present, what is your source? ‘I am’. Catch hold of that ‘I amness’ and be in it. You have to realize your own self. You must be at the borderline between ‘I am’ and ‘Not-‘I am’’.

You abide in that knowledge ‘I am’. You should understand that your destination is your own self, the ‘I am’. It is the very source of everything; That ‘I am’ is to be realized. Because ‘you are’, the consciousness is. Before you say ‘I am’ you already are. ‘I am’ – the word or the ‘I am’ feeling that you get inside you – is not eternal. But you are eternal and ancient.

That ultimate state is known as ‘vishranti’, which means total rest, complete relaxation, utter quietude etc. The other meaning, by splitting the word, would be, ‘vishara (visra)-anti’ – forget yourself in the end. That means in the ultimate state, ‘you-areness’ is totally forgotten. Whether ‘I am’ or ‘I am not’ both are forgotten. This is the highest type of rest – ‘parama-vishranti’.

From The Nectar of Immortality, Sri Nisargadatta Maharaj
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 04, 2012, 05:35:19 PM


On the state of ‘non-beingness’, the beingness appeared together with manifestation, creating a feeling as if ‘I am’; who that is, is not important, only ‘I am’ is important. The initial humming of the beingness as ‘I am, I am’ is the duality. But who accepts the duality? The ‘non-beingness’ accepts duality with the beingness. The Absolute ‘non-being’ state, by assuming the being state, becomes dual in manifestation.

First you have what is called ‘atma-bhava’ – that is the ‘I am’ sense. Later, this sense identifies with the form of a body, when it is called ‘aham-akar’, the ‘I am’ form, this is ego. Ego is never a title or name, but just a sense of ‘I am’ prior to words. The waking state, the sleep state and the knowingness ‘I am’ constitute an ego. In the absence of these three states what do you think you are? What would be the evidence of your existence?

A ‘jnani’ knows that he has realized when he recognizes his knowingness, which is the sense of ‘I am’. Right here and now you are in the realized state. But you try to judge it through desires and mind-concepts, hence your inability to apperceive it and abide in it. In the ‘jnani’ state, there is no need for anything, not even to know oneself. You are attached to the body-senses, therefore even though you may attain an age of hundred years, you still would crave for more years.

From The Nectar of Immortality, Sri Nisargadatta Maharaj
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on September 04, 2012, 06:11:52 PM
Dear Jewll,

Sri Bhagavan says that the difference between God and man is only the upadhi, adjunct, which is in effect the
essence of mind/ego, I and mine. If this upadhi leaves then man becomes God. When the ego/mind go away,
one should be able to realize the shining Self or God.

I am ness is the essence, I and mine are adjuncts.

Sri Bhagavan describes this in Verse 25 of Upadesa Undiyar in Tamizh, (Upadesa Saram in Sanskrit):     


தன்னை உபாதி விட்டு ஒர்வதுதான் ஈசன்
தன்னை உணர்வதாம் உந்தீபற
தானாய் ஒளிர்வதால் உந்தீபற

Here in the above verse, orvathu is constant self attention, that after ridding I and mine.
Unarvathu is a special word. It means experience and merely the feeling. The feelings can be
expressed. The experience can not be expressed.  oLirvathal means it shines, of its own effulgence.

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 05, 2012, 12:08:56 AM
Dear Sri Subramanian sir, Yes,it shines of its own effulgence. So,when the ego,or I goes,what is left is our true nature. And,even,there is no one there who will realise that,coz only ego can realize something. But,is it not I amness same I,or me? I see it that way.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 06, 2012, 02:36:48 AM
Paths and movements cannot transport you into Reality,because their function is to enmesh you within the dimensions of knowlege,while Reality prevails prior to it. To apprehend this,you must stay put at the source of your creation,at the beginning of the knowlege "I am". So long as you do not achieve this,you will be entangled in the chains forged by your mind and get enmeshed in those of others.  From The Nectar of Immortality, Sri Nisargadatta Maharaj
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 06, 2012, 02:22:30 PM
To start with you have to be in that beingness or 'I am' without the body sense. You feel that you are the body now,but when you abide in that beingness you will know then how are you without body sense.. But dont forget,in the same time,that body and the vital breath are very necessary. Once you understand these three entities correctly(body,vital breath and message 'I am'),then you are apart. From Seeds of Consciousness
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 06, 2012, 02:28:56 PM
The 'I am' connotes the three states,walking,dream and deep sleep. 'I am' means that you are these three states,when these are gone,the memory is also gone.  From Seeds of Consciousness
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 11, 2012, 03:15:10 PM
What makes the present so different? Obviously,my presence,I am real for 'I am', always Now,in the present,and what is with me now shares in my reality. The past is in memory,the future-in imagination. There is nothing in the present event itself that makes it stand out as real. A thing focused in the Now is with me,for I am always present,it is my own reality that I impart to the present event.   From I am That, Sri Nisargadatta Maharaj
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on September 11, 2012, 05:37:42 PM
Quote:
“What makes the present so different? Obviously,my presence,I am real for 'I am', always Now,in the present,and what is with me now shares in my reality. The past is in memory,the future-in imagination. There is nothing in the present event itself that makes it stand out as real. A thing focused in the Now is with me,for I am always present,it is my own reality that I impart to the present event. For I am That, Sri Nisargadatta Maharaj”


Dear Sri Jewell,

This is very beautiful quote from Sri Nisaragadatta Maharaj. There is neither a thing or an event, nor time, nor space in the Reality. Only Reality is Here and Now, nay, Reality is only the Presence, that is, Self-Consciousness, “I AM”. A thing or an event focussed in the Now is IN and WITH my Presence. Yes, My Presence imparts reality to a thing or an event focussed in the Now, resulting in an illusory experience. 

Thanks very much.

Pranam,
  Anil 

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 11, 2012, 06:08:02 PM
Thank You dear Sri Anil!

That Now is same like Be still for me.
'There is nothing in the present event itself that makes it stand out as real. A thing focused in the Now is with me,for I am always present,it is my own reality that I impart to the present event.'-that is the core message i think.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on September 11, 2012, 06:22:54 PM
Dear Sri Jewell,

Yes, that, in my view, is true. That 'Stillness', Sri Bhagwan speaks of, is synonyms with the 'Presence', or 'Silence', or the Self, or 'I am'. Thanks very much. However one must not mistake it for a state akin to the state of indolence.

Pranam,
 Anil
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 11, 2012, 06:28:47 PM
" However one must not mistake it for a state akin to the state of indolence."
Sure not dear Sri Anil. There is no indolence,if You are focused. :)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 12, 2012, 12:35:37 AM
’I am’ itself is God, the seeking itself is God. In seeking you discover that you are neither the body nor the mind, and the love of the self in you is for the self in all. The two are one. The consciousness in you and the consciousness in me, apparently two, really one, seek unity and that is love. What do you love now? The ‘I am’. Give your heart and mind to it, think of nothing else. This when effortless and natural, is the highest state. In it love itself is the lover and the beloved.

Nisargadatta Maharaj from 'I am That'
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 12, 2012, 01:14:26 PM
Beyond the mind there is no such thing as experience. Experience is a dual state. You cannot talk of reality as an experience. Once this is understood,you will no longer look for being and becoming as separate and opposite. In reality they are one and separable,like roots and branches of the same tree. Both can only exist in the light of consciousness,which again arises in the wake of the sense 'I am'. This is the primary fact. If you miss it,you miss all.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Hari on September 12, 2012, 07:28:35 PM
Very profound quotes from Sri Nisargadatta!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 13, 2012, 12:08:31 AM
Yes,dear Hari,they are. Everything is explaned to the bottom.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 13, 2012, 12:53:41 AM
Don’t you see that it is your very search for happiness that makes you feel miserable? Try the other way: indifferent to pain and pleasure, neither seeking, nor refusing, give all your attention to the level on which ‘I am’ is timelessly present. Soon you will realize that peace and happiness are in your very nature and it is only seeking them through some particular channels that disturbs. Avoid the disturbance, that is all. To seek there is no need, you would not seek what you already have. You yourself are God, the Supreme Reality. To begin with, trust me, trust the teacher. It enables you to make the first step - and then your trust is justified by your own experience.

From I am That
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 13, 2012, 12:55:06 AM
The tangle which is entirely below the level of consciousness can be set right by being with yourself, the ‘I am’, by watching yourself in your daily life with alert interest with the intention to understand rather than to judge, in full acceptance of whatever may emerge, because it is there, you encourage the deep to come to the surface and enrich your life and consciousness with its captive energies. This is the great work of awareness; it removes obstacles and releases energies by understanding the nature of life and mind. Intelligence is the door to freedom and alert attention is the mother of intelligence.

From I am That
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Hari on September 15, 2012, 06:12:27 PM
Quote
Questioner: On several occasions the question was raised as to whether the universe is subject to the law of causation, or does it exist and function outside the law. You seem to hold the view that it is uncaused, that everything, however small, is uncaused, arising and disappearing for no known reason whatsoever.

Maharaj: Causation means succession in time of events in space, the space being physical or mental. Time, space, causation are mental categories, arising and subsiding with the mind.

Q: As long as the mind operates, causation is a valid law.

M: Like everything mental, the so-called law of causation contradicts itself. No thing in existence has a particular cause; the entire universe contributes to the existence of even the smallest thing; nothing could be as it is without the universe being what it is. When the source and ground of everything is the only cause of everything, to speak of causality as a universal law is wrong. The universe is not bound by its content, because its potentialities are infinite; besides it is a manifestation, or expression of a principle fundamentally and totally free.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Hari on September 15, 2012, 07:54:08 PM
Quote
Q: Yes, one can see that ultimately to speak of one thing being the only cause of another thing is altogether wrong. Yet, in actual life we invariably initiate action with a view to a result.

M: Yes, there is a lot of such activity going on, because of ignorance. Would people know that nothing can happen unless the entire universe makes it happen, they would achieve much more with less expenditure of energy.

Q: If everything is an expression of the totality of causes, how can we talk of a purposeful action towards an achievement?

M: The very urge to achieve is also an expression of the total universe. It merely shows that the energy potential has risen at a particular point. It is the illusion of time that makes you talk of causality. When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place.

Q: Yet, I cannot see how anything come to be without a cause.

M: When I say a thing is without a cause, I mean it can be without a particular cause. Your own mother was not needed to give you birth; you could have been born from some other woman. But you could not have been born without the sun and the earth. Even these could not have caused your birth without the most important factor: your own desire to be born. It is desire that gives birth, that gives name and form. The desirable is imagined and wanted and manifests itself as something tangible or conceivable. Thus is created the world in which we live, our per-
sonal world. The real world is beyond the mind’s ken; we see it through the net of our desires, divided into pleasure and pain, right and wrong, inner and outer. To see the universe as it is, you must step beyond the net. It is not hard to do so, for the net is full of holes.

Q: What do you mean by holes? And how to find them?

M: Look at the net and its many contradictions. You do and undo at every step. You want peace, love, happiness, and work hard to create pain, hatred and war. You want longevity and overeat, you want friendship and exploit. See your net as made of such contradictions and remove them — your very seeing them will make them go.

Q: Since my seeing the contradiction makes it go, is there no causal link between my seeing and its going?

M: Causality, even as a concept, does not apply to chaos.

Q: To what extent is desire a causal factor?

M: One of the many. For everything there are innumerable causal factors. But the source of all that is, is the Infinite Possibility, the Supreme Reality, which is in you and which throws its power and light and love on every experience. But, this source is not a cause and no cause is a source. Because of that, I say everything is uncaused. You may try to trace how a thing happens, but you cannot find out why a thing is as it is. A thing is as it is, because the universe is as it is.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 15, 2012, 11:43:10 PM
 :) You picked very "hard" and interesting part,dear Hari. There is everything,summarized.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Hari on September 15, 2012, 11:54:59 PM
Yes, for us it is very difficult for understanding. For Jnanis it is crystal clear. :)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 16, 2012, 12:38:58 AM
Yes,even if we understand all that like some sort of formula,or like just intelectual knowing,it is still,knowing and not knowing. Understanding,and not understanding. I am not sure how to put it.
Sometimes i wish not to know or understand anything anymore,coz every conclusion i get,later becomes just nonsense. :)

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 16, 2012, 12:55:41 AM
When i said formula i thought,understand it like,this is that,and this is because of that,so that is that. And then i see that,still,i cant "apply" that. If You understand. This English is killing me. :)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 16, 2012, 04:47:26 AM
How can there be two selves in one body? The "I am" is one. There is no "higher I-am" and "lower I-am". All kinds of states of consciousness are presented to awareness and there is self-identification with them. The objects of observation are not what they appear to be, and the attitudes they are met with are not what they need to be. If you think that Buddha, Christ or Krishnamurti speak to the person, you are mistaken. They know well that the vyakti , the outer self, is but a shadow of the vyakta , the inner self, and they address and admonish the vyakta only. They tell him to give attention to the outer self, to guide it and help it, to feel responsible for it; in short, to be fully aware of it. Awareness comes from the Supreme and pervades the inner self; the so-called outer self is only that part of one's being of which one is not aware. One may be conscious, for every being is conscious, but one is not aware. What is included in awareness becomes the inner and partakes of the inner.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 17, 2012, 12:27:40 AM
The ‘Maya’ is so powerful that it gets you completely wrapped up in it. ‘Maya’ means ‘I am’, ‘I love to be’, It has no identity except love. That knowledge of ‘I am’ is the greatest foe and the greatest friend. Although it might be your greatest enemy, if you propitiate it properly, it will turn around and lead you to the highest state.


Understand that it is not the individual that has consciousness; it is the consciousness which assumes innumerable forms. That something which is born or which will die is purely imaginary. It is the child of a barren woman. In the absence of this basic concept ‘I am’, there is no thought, there is no consciousness.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 18, 2012, 01:47:35 AM
The dreams are not equal, but the dreamer is one. I am the insect, I am the poet - in dream. But in reality I am neither. I am beyond all dreams. I am the light in which all dreams appear and disappear. I am both inside and outside the dream. Just as a man having a headache knows the ache and also knows that he is not the ache, so do I know the dream, myself dreaming and myself not dreaming - all at the same time. I am what I am before, during and after the dream. But what I see in dream, I am not.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 18, 2012, 01:53:50 AM
The world is but a show, glittering and empty. It is, and yet it is not. It is there as long as I want to see it and take part in it. When I cease caring, it dissolves. It has no cause and serves no purpose. It just happens when we are absent-minded. It appears exactly as it looks, but there is no depth in it, nor meaning. Only the onlooker is real, call him Self or Atma. To the Self, the world is but a colourful show, which he enjoys as long as it lasts and forgets when it is over. Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear, he enjoys it, as it happens.

The deed is a fact, the doer a mere concept. Your very language shows that while the deed is certain, the doer is dubious; shifting responsibility is a game peculiarly human. Considering the endless list of factors required for anything to happen, one can only admit that everything is responsible for everything, however remote. Doership is a myth born from the illusion of "me" and "mine". I do not have the feeling that I am talking. There is talking going on, that is all. Do you [really talk]? You hear yourself talking and you say: I talk. I have no objections to the conventions of your language, but they distort and destroy reality. A more accurate way of saying would have been: "There is talking, working, coming, going". For anything to happen, the entire universe must coincide. It is wrong to believe that anything in particular can cause an event. Every cause is universal. Your very body would not exist without the entire universe contributing to its creation and survival. I am fully aware that things happen as they happen because the world is as it is. To affect the course of events, I must bring a new factor into the world and such factor can only be myself, the power of love and understanding focussed in me.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 18, 2012, 10:59:51 PM
Questioner: When we are busy with our worldly jobs, what should we keep in mind?

Maharaj: Because the "I Am" principle is there, it is moving all over. To recognize it, you put on various uniforms in order to give it an identity, but that principle is already there, and because of that principle you are engaging in various activities. Unless you wear the uniform (the body) you will not be able to conduct any activities.

This knowledge is meant for the Isvara principle, which is presently caught up in the illusion that it is the body-mind. You have accepted the identity of the uniform and that identity becomes your ego.

Isvara is the manifest principle by which all activities are carried on. It has no form - the forms are given because of the five elemental play. Now, that principle gets completely lost in the uniform and is recognized by the uniform only. You have the fear of death because you fear losing your identity, the body.

Since the uniform is available to you, by all means use it, but understand that you are not the uniform.

Q: What does one do when the uniform gets troublesome?

M: Recede into your own Self, be one with your true Self.

This "I Amness" enjoys various experiences. It becomes a beggar or a King.

Is this body eternal? The body has been changing all during your life, which identity is you?

Q: I identify myself with my body, I know that.

M: Who?

Q: I do.

M: Give me a photograph of the meaning of that word "I" You can't. That principle has no name or form or shape. My firm conclusion is that whatever is done through the uniform is perishable, it is not going to remain. Which uniform has any permanency? Once you know that you are not the form or the name of that uniform, it is all over. Suppose you have hoarded some thousand-rupee notes and suddenly the government order comes that they are all invalidated.

Once you discard this "I Amness" uniform, what remains is the Parabrahman. That which is eternally current is the Parabrahman.

Q: Will Maharaj help me discard my uniform?

M: What is the need? It is not eternal, it never was.

Q: We have not discarded ours, that is the problem.

M: Now, tell me, when the knowingness was not there, what experiences did you have? That little touch of "I Amness" and you felt the existence of yourself and the world.

Q: How to give up this knowingness?

M: Where is the need? If you accept that uniform as yourself, then the question of giving it up will be there. Give up your identity with the body, try to know yourself. It is merely knowingness, you cannot perceive that state. You come here because you are ignorant, not because you are knowledgeable. This knowledge I give is only to remove ignorance.

Consciousness and the Absolute
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 20, 2012, 12:21:19 AM
Questioner: If there is no difference between
what is prior to birth and what is after death
there is no difference, is there any reason for
attempting to learn who we are now? Isn't it all the same?

Maharaj: The light coming from the sun and the sun itself -
is there any difference?

Q: The only difference is what happens in the middle?

M: Whatever happens between birth and death
is also an expression of the consciousness only.
Even in the realm of consciousness
you pass the time entertaining various concepts;
what else are you doing?

Q: Is Maharaj playing with various concepts?

M: No. It is the consciousness, it plays by itself.

Q: Does Maharaj's consciousness play,
even though he is detached from it?

M: Consciousness is not private property,
it is universal.

Q: Though we understand this,
sometimes it seems confined to a body.

M: You are trying to understand with the intellect; just be.
When I tell you that you are that dynamic,
manifest knowledge, you are everything.
What else do you want?

Q: I am aware that I came here because
Maharaj gives me the mirror,
but this time he is showing me that I am my own mirror.

M: That is why you should not stay for long.

Q: After we leave here, what are we to do?

M: It is up to you.
If you abide in consciousness
everything will be happening spontaneously.
If you are still at body-mind level,
you will think that you are doing something.
If you really abide in what I say,
you become one with your Self.
Then people will be serving you, they will fall at your feet.
Whatever is necessary for you will happen.

Activities are bound to happen.
Consciousness can never remain inactive,
it will always be busy - that is its nature.
When you come here, you have certain expectations,
certain aspirations,
but after listening to my talks
you lose all that.

Q: Even when I have an intuitive understanding of this,
what is this reluctance to give up all that I am not?

M: You have not stabilized firmly in that understanding.

Your conviction should be such that
no question at all should arise in future about that.

For example, a person is dead and has been cremated, it is all over,
is there any question about that? Like that, it will be all over.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 21, 2012, 03:41:01 AM
Questioner: This consciousness is like a screen, and I am the screen.

Maharaj: Understand what I say without concepts;
you are adding new concepts.
Now go to zero concepts.

There are many spiritual seekers whose aim is
to acquire sufficient merit to reach a certain place,
such as Heaven or Vaikuntha.
I have had no aims except to find out.

I was not aware of my awareness,
and suddenly I became conscious that I am.

Where and how did this consciousness arise on me?
That was my enquiry,
going back to that state
when the presence of phenomena was not there.

That is, original knowledge of the original Self.
So, I went back, tracing this original Self,
and I reached a stage where I wanted to know
what my state was before this consciousness arose.
That is the destination which I have reached.

Brahman, Isvara, God, all these are
names given to the consciousness
when it is conscious of itself.

If you have properly understood this knowledge,
what will be your position at the moment of so-called death?
It will be watching what is happening.

This consciousness gradually loses everything,
and ultimately consciousness is no longer conscious of itself.
That state cannot be described.
It is called Parabrahman, the Supreme Absolute,
but that is only a name for communication purposes.

This line of enquiry started when I noticed that
from the moment one wakes up until one falls asleep,
one is very busy doing something or other.
What is it that compels us to do these things?
Because of what does this go on?

Then I came to the conclusion that it is my beingness,
the fact that I am conscious of existing,
which is working throughout the day.
That was how my enquiry started.

In the body
the indwelling principle is the consciousness.
Abiding in the consciousness,
it became all manifestation.

Now transcendence of the consciousness has also occurred.
With the appearance of consciousness,
the Absolute knows it is, "I Am". This is the experience.
There are other experiences now, in this time factor,
but experiences are gradually dropping off,
including this primary experience "I Am".

It is only the consciousness that is going to disappear,
the Absolute is always there.

What a fall! The perfect state,
caught up in these experiences,
and trying to derive certain benefits out of the experiences.

Q: Is it spontaneous?

M: Yes. Whatever experiences were happening
in this field of knowingness,
the Ultimate principle got caught up in that.
It accepted some experience as itself.
Accepting experiences as the truth,
it gets more and more involved.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 22, 2012, 01:47:09 AM
Maharaj: Out of what is the body created?

Questioner: It is an expression of consciousness.

M: Is this body not composed of the five elements? You know that you exist; does not this knowledge depend on the five elements? The consciousness cannot be known without the body. It depends on the form.

Q: Do you mean that without the body I do not know that I am?

M: That is correct. From your own experience, not what you have heard or read, can you know that you exist without the body?

Q: I exist without this body.

M: Forget about what you have read. When you did not have the experience of this body, did you have the experience of being?

Q: My English is not very good, I cannot express it, but I know "I Am. "

M: Before you were born, could you have felt or sensed or known that you exist? A jnani is free because he sees that the body is made up of the five elements and it works according to the nature of these elements. I see that body, but I am not concerned with whatever that body does. There is nothing in it with which I can identify. The essence of the combination of the five elements is the sense of being, of existing. It has all come simultaneously, I have no part in it. Feeling that I am present depends on having a body; I am neither the body nor the conscious presence.

In this body is the subtle principle "I Am"; that principle witnesses all this. You are not the words. Words are the expression of space, they are not yours. Still further, you are not that "I Am"

Q: What am "I" then?

M: Who is asking?

Q: There is nothing here, no "I"?

M: Who is asking this?

Q: There is a sense of something, I don 't know what it is.

M: If you feel that sense of something, can it be the truth? When this consciousness goes into oblivion, who is to say what that state is?

Q: I don't know.

M: Because your "I Amness" is not there, you do not know yourself. When you began knowing that you are, you did a lot of mischief, but when the "I Am" is not there, there is no question of mischief.

Q: Is the "I Am" there all the time, as long as my body is there?

M: The "I Am" is absent only in the state of samadhi, when the self merges into the Self. Otherwise, it will be there. In the state of a realized person the "I Am" is there; he just doesn't give much importance to it. A jnani is not guided by a concept.

Q: Do we have a relationship, Maharaj, when I think I should be here with you'

M: The very thought is the relationship.

Q: The intensity of my longing to be here made me wonder if Maharaj thinks of his disciples?

M: I think of them more than you know.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 22, 2012, 10:32:54 PM
Questioner: I think there should be beauty in the whole manifestation.

Maharaj: You should not get involved in what has appeared.
Take a tree - the bark, the leaves, the blossoms, the fruit,
all have a different nature.
If you get involved in the appearance of these,
you will lose sight of the source, the tree.

Intellectually, you have understood,
but you have to be one with it,
you have to identify with what you have understood.

Understand that the seed of this body is the sperm of the father
mixed with the ovum of the mother.
That is the seed for the manifestation of the phenomen,
but I am not the seed, I am not the phenomena,
nor am I the consciousness which is time-bound.

The names and forms which you see
are consciousness only.
Your consciousness is very pure
and that's why you are able to judge.
The Atman is colorless, but it is able to judge colors, etc

When you have knowledge
you see that the consciousness "I" is all-pervasive,
as long as the consciousness is there;
but the witness of the consciousness
has no "I Am"
and that is your true, eternal nature.

"I love" gives rise to great joy,
and at the same time there is nothing so miserable as "I love"

Giving up the body is a great festival for me.

What is the worth of all the activities of human beings?
It is all entertainment, just to pass time.
You get pleasure only when you forget yourself;
in deep sleep you have forgotten yourself,
that itself is joy.

It is the Atman,
not the personality,
that is drawn to spirituality.

Maharaj: Beingness has the quality to become
whatever you think of.

Whatever concept you feed to the consciousness,
the consciousness will provide you with that.
Whatever you hold on to intensely,
you are bound to be that,
that is the quality of your consciousness.
You should never think that you are the body.

Consciousness is not the body.
As a result of the body the beingness is felt,
but beingness is all-pervasive.

Consciousness alone feels the expanse of consciousness,
but I, the Absolute, am not that.

Whatever is known is known by consciousness,
is in the field of consciousness.
The consciousness and the knowledge
will subside when the food body dies.

The Absolute always remains.
The seed of knowledge is planted in you by these talks;
now you have to follow it up.
You must nurse it, ruminate over it,
so that the tree of knowledge will grow.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on September 23, 2012, 10:41:19 AM
jewell,

"The seed of knowledge is planted in you by these talks;
now you have to follow it up.
You must nurse it, ruminate over it,
so that the tree of knowledge will grow"

Dwelling on the words of the Great ones is satsangha(Spiritual company)and Sadhana (spiritual Practice)as well.Thanks very much jewell.
Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 23, 2012, 10:10:25 PM
jewell,

"The seed of knowledge is planted in you by these talks;
now you have to follow it up.
You must nurse it, ruminate over it,
so that the tree of knowledge will grow"

Dwelling on the words of the Great ones is satsangha(Spiritual company)and Sadhana (spiritual Practice)as well.Thanks very much jewell.
Namaskar.

Yes,indeed,dear Sri Ravi. What more we need than that! Only to nurse that seed so it can grow in that Beautiful tree... :)

Thank You Very much!!!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 23, 2012, 10:35:04 PM
Maharaj: This sickness gave the confirmation that there is no personality, no individual. Sickness to whom? Sickness is part of the functioning of the entire manifest, dynamic Chaitanya; it is the play of consciousness. My true state is prior to this consciousness. That state does not depend on the consciousness.

There is a couplet we sing at Bhajans, to Chakrapani. Chakrapani means that "I Amness", the life principle, the manifest principle. It is like this cigarette lighter. The gas as such has no light, but its manifestation is the flame; it is full of light, life, energy. Even in the atom and sub-atom, that energy is there.

The functioning of consciousness takes place spontaneously, and one doesn't know what will happen. For instance, I say something and M. will translate it one way, B. will translate it another, in whichever way they have understood it. This is the way the process will go on. This Chakrapani is "like a flywheel," Lord Krishna said, "rotating allbeings." That energy which moves all things in the waking state is latent in deep sleep. How long is one unaware of awareness? One doesn't know, but suddenly consciousness arises. Does anyone think along these lines? Is it not amazing that consciousness, which might remain latent for any length of time, suddenly arises spontaneously?

Questioner: Is universal cansciousness ever uware of itself as universal consciousness, or does it become aware only when there is aform.'

M: Awareness is not aware of its awareness. If you get too much involved in what I am saying you will throw away the books you are writing, everything.

Q: I will finish the books, then I amfinished.

M: [To Jean Dunn] You have promised me that you will complete the books. Universal consciousness will not write the books. How will you write the books?

Q: It will happen spontaneously.


You are asking, "Who am I?" and you are not going to get an answer, because the one who will get the answer is false. You may have an idea, a concept, and you will think you have found yourself, but it is only a concept; you can never see your Self.

Q: What is sat-chit-ananda?

M: It is words. You can take it that sat-chit-ananda is the limit which your mind can describe of that state which cannot be described. Your true state is non-manifest; the manifestation comes and the words come. The one who experiences sat-chit-ananda is there before the experience.

Maharaj: Consider the status you have reached if you are able to understand what I say, and if you have understood, there will be no status at all. Your worth cannot be measured. You have done all your homework and now your sadhana or spiritual practice is bearing fruit; now you are here. Let it grow in you. You don't have to go to anybody else after you leave this place; that part of the work has already been done by you. Because you are worthy of that state of realization, you are here today.

Get to know that "I Am" without words which arises in the morning. Knowing the Self, abiding in the Self- knowledge, is not a mere intellectual knowing. You must be that, and you should not move away from it. Remain firm. Do not consult others about the advice I have given to them. Abide in what I have told only you. Kill that curiosity to know what others are told; to each seeker the appropriate advice is given. Unless you abide in your own true nature you will not be able to gauge the depth of another's nature. When you try to understand others, the Self-effulgent nature of one's Self should open up completely. You will know yourself in the process. The knowledge being expounded here you will not find in any books. Now, having given you so much, you may see me tomorrow or you may not, that is immaterial, but don't forget what I have told you about your Self.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 26, 2012, 04:28:24 AM
Maharaj: Whatever appears has really no existence. And whatever has not appeared also drops away; what remains is That, the Absolute. "That" is like Bombay.

Visitor: Bombay certainly seems to be appearing at the moment. We should sell him another city.

M: But I normally ask you this kind of question, whether Bombay sleeps, whether it wakes up in the morning, whether it is worried, whether it has pain and pleasure. I do not refer to the people of Bombay, nor to the land, but to that which remains.

Now you know that you are. Prior to this moment, did you have this knowledge that you exist? This consciousness, beingness, which you are experiencing now, was it there earlier?

V: It has been, on and off.

M: This confidence that you are, the knowledge of your existence, was it there earlier?

V: When I do what Maharaj tells me, it is very clear. It is still in an infantile stage, but my sense of "me" is completely undone, and there arises great happiness, peace and clarity; but it comes and goes, and I forget.

M: Its inherent nature is time-bound. It has appeared as childhood and it is there now; but it wasn't there some years back. So you cannot possibly say that it is the Eternal. So don't believe that it is true.1 And so long as you are having this "I"-consciousness, you will be trying to acquire things; so long as you know that you are, the things that you possess have an emotional significance to you. Now there is the fact that your "I"-consciousness itself is time-bound. So when this dissolves, what is the value of all those things which you possessed?

V: Nil.

M: As long as you have not understood this child-consciousness, you'll get involved in the world and its activities. Therefore, the real liberation is only when you understand that child-consciousness. Do you agree?

V: I do agree.

M: During your entire lifetime, you do not have any permanent identity. Whatever you consider yourself to be changes from moment to moment. Nothing is constant.

V: And what you think you are going to become changes too, with time, in spite of yourself.

M: That change is also made possible by the child-conciousness. Because of that, all these changes take place. That is why you must grasp this principle.

If you really want to understand this, you must give up your identification with the body. By all means, make use of the body, but don't consider yourself to be the body while acting in this world. Identify yourself with the consciousness, which dwells in the body; with that identity, you should act in the world. Will it be possible?

So long as you identify yourself as the body, your experience of pain and sorrow will increase day by day. That is why you must give up this identification, and you should take yourself as the consciousness. If you take yourself as the body, it means you have forgotten your true Self, which is the atman. And sorrow results for the one who forgets himself. When the body falls, the principle which always remains is You. If you identify yourself with the body, you will feel that you are dying, but in reality there is no death because you are not the body. Let the body be there or not be there, your existence is always there; it is eternal.

Now who or what has heard my talk? It is not the ear, not the physical body, but that knowledge which is in the body; that has heard me. So identify yourself with that knowledge, that consciousness. Whatever happiness we enjoy in this world is only imaginary. The real happiness is to know your existence, which is apart from the body. You should never forget the real identity that you possess. Consider a patient on his deathbed, certain to die. Now when he first comes to know of his disease, say cancer, he gets such a shock that it is permanently engraved in his memory. Like that, you should never forget your true nature — the true identity I have told you about.
        

        
A patient who is suffering from cancer is, as it were, all the time silently chanting "I'm dying from cancer"; and that chant proceeds without any efforts. Similarly, in your case: Take up that chant "I am consciousness." That chant, too, should go on without any effort. One who is constantly awake in his true nature — having this knowledge about himself — is liberated.

A patient suffering from terminal cancer always remembers his state and ultimately undergoes that very end; so much is certain. Similarly, one who remembers that he is the knowledge, that he is the consciousness, has that end, he becomes the Parabrahman.

So if you are about to photograph this land, I would say, no don't photograph… take a photograph of it but without land. Whatever is Bombay, take a photograph of that and show me. Can you?

V: I could not do it.

M: So that is like photographing yourself without the body. You are that, like Bombay. Remembering that you are the consciousness should be without any effort. When you say "I," don't refer to this body's "I," but to that "I" which represents this consciousness. The consciousness is "I," and make use of this knowledge when you act.

The pleasure or happiness that you have had, is it through the words that you have heard or because you have had a glimpse of your atman?

V: I have been studying a lot all along in doing the sadhana. Since I met Maharaj, things are becoming clarified and also I am getting confirmation of what I have learned.

M: What should be your ultimate conclusion after reading a lot, doing sadhana and listening to these talks? It is that the hearer, the knower, is not concerned with the upadhi — that is, the body, mind and consciousness — and that he is separate from this upadhi that has come upon him.

V: Does that mean sakshivan, witness-consciousness?

M: You use that word sakshivan, but what do you really mean by it? That there is sentience, through which you see what is happening. But other than that, is anything needed for witnessing to take place? The sun has arisen, and there is daylight. Have you put yourself out to do any witnessing? Or do you see effortlessly; therefore, witnessing simply takes place. There is nothing that what you call the "witness" has to do; witnessing happens purely by itself.

This knowledge "I am" has dawned on you. Since then, whatever other knowledge you have acquired, whatever experiences you have had, whatever you have seen of the world, has all been witnessed. But that one to whom the witnessing takes place is entirely separate from that which is witnessed. In this witnessing, in these experiences, you have assumed that you are the body, and you are involved in it. Therefore, you get the reactions of whatever you have seen and witnessed only through this identification with the body. But actually, you are not concerned with that which makes your seeing possible and that which has been seen. You are apart from either of them.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on September 26, 2012, 06:57:27 AM
Jewell,
"A patient suffering from terminal cancer always remembers his state and ultimately undergoes that very end; so much is certain. Similarly, one who remembers that he is the knowledge, that he is the consciousness, has that end, he becomes the Parabrahman"

Sri Ramakrishna gives a similiar example:
Master:"One can meditate even with eyes open. One can meditate even while talking. Take the
case of a man with toothache.
TUTOR OF THE TAGORES: "Yes, sir. I know that very well." (All laugh.)
MASTER (smiling): "Yes, even when his teeth ache he does all his duties,but his mind is
on the pain. Likewise one can meditate with eyes open and while talking to others as well."

Thanks very much.
Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 26, 2012, 10:48:34 PM
Thank You dear Sri Ravi! Here is one more conversation,which is telling exactly that.


V: So I should not ask any questions?

M: Correct, no questions. Just be what you are. As I tell you, when you abide in your own self, all your questions will be dissolved by the knowledge "you are."

The manifested extends beyond any limits; it is spread all over, ample. If that knowledge "you are" is not there, where is the world? And where are the gods?

By reading various books and listening to everything else, you cannot become a mahatma, but only through that knowledge "I am." Don't concentrate on the body. Because of the body, you call yourself a male or a female. Just hold on to that knowledge "I am" only, without body sense — beyond name and form or design. But you have to employ name, form and design for the sake of worldly activities.

You are lucky, I am not expounding this in great detail to other people. To them, I simply say: You are "you," that knowledge "you are." Accept that only, and be on your way.

Don't meditate on anyone, any God or sage. And that knowledge "you are," don't embellish it with the body. I do not tell people more than they need and may not go into great detail. Because your parents have come to fruition, you are here at this moment. The knowledge that you are has no form and no name; it is purely knowledge "you are." A name and form is good only for the purposes of the world. Presently you are adjustable by the name; name means "myself." And to that name, you have given the disguise of the body. After relinquishing the name that is imposed on you, tell me your name. By hearing nobody, what can be your name?

V: No name!

M: Similarly, you accept the body as your identity. Right here and now, drop your identity with the body and sit still. Just drop this body like a discarded garment; drop also the identity with the name. And now you tell me about yourself. Whatever you are is most appropriate — that greatest principle that you are, about which you cannot give any information. But you are.

So long as you show that you are becoming more intimate with yourself, and getting to know that self, your comments are all right. The love for that knowledge "I am," the most lovable principle, is the knowledge "I am" itself. Is it not correct? That self, that knowledge "I am," has immense love for the self alone. But when that self or that love of the self becomes mixed up or associated with the body, the miseries begin.

V: One should have that realization of "I-ness," right?

M: Yes, but how can that happen unless you have full confirmation that "I am" is purely "I am"? You must have a firm conviction that "I am" is only that "I am," without body-mind form — the knowledge "I am" purely.

V: I am trying to do it, practice it.

M: When you say you are practicing that, it means you are developing your conviction. You are confirming your conviction about it. That is all. What other practice do you need?

V: What else is needed? Is there a technique for it?

M: That itself is the technique, because of which the world is. Male or female is the title of the body form, not of the atman, not of the Self.

V: I understand all this. It has been explained beautifully every day, we have read it in the books, we understand it, and that is why I have come here.

M: All these things are said by you, but has the knowledge come within the purview of the knowledge "I am"?

V: No.

M: You must have that full conviction, whatever you may have said. That is the truth and that is "I am." There are no techniques, except the technique that I am -- the firm conviction that "I am" means "I am" only, abidance in "I".

V: I am trying to do that, and I think everyone here present is trying to do the same.

M: When a guru is really a jnani — that is, one who has realized himself — you should abide in him. When such a guru guides or directs a disciple, no spiritual technique is necessary. There was a time when Arjuna also was not doing any spiritual practice. All the amies were in the battle area, and the horses were ready to rush at the enemy. What time was available for Arjuna to practice? He just listened and accepted whatever Krishna told him, and that was all he needed to get realization. Arjuna reached the goal through his right attitude and because his guru, Krishna, was realized.

Don't practice this thing, only develop your conviction.

How long do you do this type of meditation? Until you stabilize in the conviction: I am the knowledge "I am." At that stage your individuality is completely extinguished; you no longer have a personality. And "you" denotes the manifested. In place of the lost individuality has come the manifest totality.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 27, 2012, 11:13:20 PM
M: How did that original creation take place of the body as infant? And even prior to its birth: How did the conception happen? How did the infant come into being, without it asking for it? Understand that. Understand thoroughly that drop of stuff which eventually has developed into a body, and then you will understand the whole mystery that you are not that. This body that is now occupying a certain space, how much space did it occupy upon its conception? And what was it then? If you understand that, you will understand the mystery of the Self.

You base yourself on the body that you are now, and don't understand its root. That is why we think we are this body. And for that, you must do meditation. What is meditation? Meditation is not this body-mind meditating as an individual, but it is this knowledge "I am," this consciousness, meditating on itself. Then the consciousness will unfold its own beginning.

Identification is with what? With this body that is now. But does it understand its origin? If you understand the temporal aspect, then you won't take so much pride in the body that is now existing.

[Maharaj is now talking about himself] The body is thoroughly old, my mission is fulfilled. Now you people come, which is all right, but my mission is done. My soul is about to leave this body. I am happy. I clap! [clapping his hands] I am in a clapping mood that I am about to pass on. I am no longer in love with, or held by, anybody, anything, any attachment.

Forgetfulness — that noble, most elevated forgetfulness —will not arrive until all doubts have been dispelled. Unless the doubts are eradicated, that peace will not prevail.

So long as I remain identified with the body, I want to be occupied with actions, because I am not able to sustain that pure "I" without them. I cannot endure it, because I identify with the body-mind, with all kinds of activities. I call it jiva-atman, which means "conditioned by the body-mind," and is the self that is occupied with all the activities. And the "I" which is unconditioned by, and not identified with, the body-mind — that therefore has no form, design, or name — is Paramatman. The jiva-atman is being witnessed by Paramatman, which is your real Self only.

V: What is it doing? Is it partaking in the working of the world?

M: Paramatman need not participate in the activities of the world, but without that principle no activities could take place at all. Just as is the case with akash (space): without it, no activities are possible.

Activities are going on naturally, spontaneously, in the same way that there is no author or doer of your dream world. Nevertheless, you fully put to use your dream world. You will not be able to comprehend this so long as you try to understand things as an individual. But once you are the universal manifest consciousness and abide in that Paramatman spirit — "I am" without form and distinction — then you will realize how things are.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on September 28, 2012, 10:55:24 PM
V: Living the worldly life and being a person of the grihastha ashrama, drudging, working, sleeping, laughing, mixing with people of all nationalities, is it possible just to be, and not identify oneself entirely with the body?

M: Show me a sample of that which you think is identifying itself with the body.

V: Generally, one identifies oneself with the body. One should not do so. You are not body, consciousness or buddhi. You are something different. "I" is something different. But you do identify living in this world. Is it possible not to identify completely?

Interpreter: That question has been conveyed. But Maharaj is asking: "What is this 'I' that cannot keep away from identifying with…?"

V: The same "I" of which Maharaj talks.

M: Why is there any relationship between you and what goes on in the world? How does the relationship between the body and the world arise?

V: Because the "I" is encased in the body. And it is the body that keeps coming in contact with material beings, other bodies, animate and inanimate.
M: You think it is the body that is coming in contact. If that consciousness had not been there, how could the body have come in contact with the rest of the world? What actually is it that comes in contact with the world?

V: The "I" comes in contact with the world through the body.

M: Whatever the madhyama is, if that consciousness were not there, where is the question of either the mind medium or that with which the medium comes into contact? If the consciousness were not there, then does the body exist or even the world exist?

V: That is very correct.

M: Then consider this beingness or consciousness as the supreme God and let go(d). And even then, you as the knower of this are separate from the consciousness and the body.

V: I understand.

M: That which you have understood can work no more mischief on you, then. Is it not so? [laughter]

V: I have understood with my buddhi.

M: Which means that you can only use the instrument of the intellect to understand. But what is prior to the intellect?

V: The atman.

M: You understand the atman. Therefore, that which understands the atman must be prior to even the atman.

V: That means buddhi.

M: Atman is prior to buddhi, and you understand buddhi and also that atman is prior to buddhi.

V: I understand atman with buddhi; my buddhi tells me that there is atman. I want to understand atma-jnana. With buddhi-jnana came atma-jnana. I want the atma-jnana, not buddhi-jnana.

M: There should be no confusion. Understand a simple fact and that is that any kind of experience can only come upon the consciousness that is there. And you are separate from both that consciousness and the experiences which come on that consciousness.

Unless there is consciousness, call it buddhi, mind or whatever, can anything be there? The answer is obviously, no. Thus, in that consciousness I can see my body and the world; and it is basically only on that consciousness that any movement or experience can take place.

V: So that consciousness has the power to think or to feel?

M: On that consciousness, something happens. Whatever movement, thought, or experience there is can occur only on this consciousness. And you are prior to this consciousness; therefore you are neither the consciousness — that is, the instrument — nor any thought or experience, or whatever it is that is happening on that instrument. You are apart from it. Now stick to that.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 02, 2012, 02:08:06 AM
M: Remember that this body is made of the five elements; it is a material body — I call it food-body — and in that is this consciousness because of which the body possesses its sentience, enabling the senses to function. For the senses in the body operate only thanks to the consciousness. And you are separate from this body and the consciousness. That is the only the only thing to remember.

All you have is the vital breath, the life force. And part of the prana is the atman. Other than that, what have you got? I keep coming back to the same thing. Other than that, there is absolutely nothing.

[Maharaj is commenting on "X," who is having a lot of troubles.] All these difficulties that come and go should be merely watched like something in a play. When one scene is finished, another scene takes place, going on like an act. Then, the entire act and the entire play, does it take place anywhere but in yourself? If she did not have this consciousness, would she be aware of this play that is going on? So ultimately, whatever the play, whatever scenes and acts that take place, they are merely movements in her own consciousness.

[The lady has been urging Maharai to take care of himself.] Who is to take care of what? I know what has come upon my original state, and there is nothing to take care of that. It is a happening that has come and will take care of itself. And whatever has happened, I have not been affected. So, again, who is to take care of what? I am not concerned with taking care of anything. The world has been in existence for millions of years. There have been thousands of avatars and great men, and important personalities. Has a single one of them been able to do anything to change the natural course of events in the world?

Whatever has come upon this original state is time-bound, but the original state is timeless and spaceless. And that is one whole, a Wholeness. Not really one, because if you say "one," there are immediately two.

V: Is what Ramakrishna said and what Maharaj is saying the same thing?

M: I have already told you, the basic essence is only whole. All these differences are subsequent; they are to the concepts. So basically, when in the Wholeness, how can there be sin or merit, or any kind of duality?

There is something by which you are able to say that you understand. And you are separate from that. What you think you have understood is only a movement in your consciousness. And you are separate from that consciousness. So as far as you are concerned, there is no question of understanding or not understanding,

V: We always think when we have a mental grasp of someone's teaching that ipso facto we have realized that teaching. But we have not at all, we are essentially the same person, suffering in the same way.

M: How did that original creation take place of the body as infant? And even prior to its birth: How did the conception happen? How did the infant come into being, without it asking for it? Understand that. Understand thoroughly that drop of stuff which eventually has developed into a body, and then you will understand the whole mystery that you are not that. This body that is now occupying a certain space, how much space did it occupy upon its conception? And what was it then? If you understand that, you will understand the mystery of the Self.

You base yourself on the body that you are now, and don't understand its root. That is why we think we are this body. And for that, you must do meditation. What is meditation? Meditation is not this body-mind meditating as an individual, but it is this knowledge "I am," this consciousness, meditating on itself. Then the consciousness will unfold its own beginning.

Identification is with what? With this body that is now. But does it understand its origin? If you understand the temporal aspect, then you won't take so much pride in the body that is now existing.

[Maharaj is now talking about himself] The body is thoroughly old, my mission is fulfilled. Now you people come, which is all right, but my mission is done. My soul is about to leave this body. I am happy. I clap! [clapping his hands] I am in a clapping mood that I am about to pass on. I am no longer in love with, or held by, anybody, anything, any attachment.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 02, 2012, 11:14:34 PM
Visitor: I have read I Am That and came here on my own.

Maharaj: Have you read the whole book?

V: I have read the first part fully and the second partially.

M: Having read the book, did you come to your self at the witnessing state?

V: Yes, I understood but I do not feel it. I have no peace of mind.

M: Do you get an inkling as to how you are connected with your self?

V: A little bit.

M: Would you like to ask any questions?

V: Not many, but I shall be grateful if I am told how to bring peace to my mind.

M: Because of the self, the atman, you are connected to the world through the body. The self is nothing else but the knowledge that "you are." Meditate on that principle by which you know "you are" and on account of which you experience the world. Meditate on this knowledge "you are," which is the consciousness, and abide therein.

V: But the concentration is just not there.

M: Ignore the mind the way you disregard the crowd you encounter on the streets.

V: I shall try.

M: As a matter of fact, mind is a universal dynamic principle, but we restrict it to the limits of the body and then depend on it — hence all the trouble. Consider the water in Lake Tansa. That water belongs to the whole of Bombay. Out of that water, can we claim some as yours or mine? In a similar vein, understand that the self is universal. But you have conditioned it by confining it to the body; therefore, you face problems. This self is also termed Ishwara — God — the Universal Principle. If you hold on to that, profound knowledge will descend upon you and you will have peace.

V: I try to meditate on that, but the mind wanders here and there. If I try to remain indifferent to mind, it will be a long-drawn-out process.

M: But are you not the root of any process?

V: The root of everything is life.

M: Yes, but the life force is universal and not personalized. Once you realize this, you have no more troubles.

V: That is right, but when the mind goes astray I have trouble. Sometimes I feel that life is universal, but at moments it becomes individualized. How to get rid of this?

M: This is the conventional way of talking. The water is universal, use it when you possess it. Similarly, use the mind to meet your needs and then let it flow by itself without your interference and involvement, like the flow of a river from where you take water only when needed.

M: Although the two of us talk here, in actuality they (the two entities) are not there. This is the theme today. At first, "no one" is. Instantly, one is, and then two. The subject of the talk is: How did these two reduce to one, and finally to nothing? Out of nothingness spontaneously the sense of beingness is felt — this is one. Later, when the sense of beingness knows "I am," duality begins. Then, after the duality has arisen, the sense of beingness identifies with the form, and so on. Actually to refer to the sense of being as "one," is not quite correct. Since in this state only the sense of being prevails, where is the need to say even "one"? With the appearance of otherness (duality), both no. 1 and no. 2 appear simultaneously. To say, "something is," "I" must be there first. If "I" am not, I cannot say "something is." So the fundamental principle in spirituality is that "I" must be there, before anything else can be. This "I" is the beingness which is first.

V: You said, in the beginning there is "one," and later there is "none."

M: When one looks into one's self, that is, when one abides in the Self, then there is "none."
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 06, 2012, 01:48:01 AM
The Nisargadatta Song of Beyond I Am:
Selections from "I Am That"

...you are not this, there is nothing of yours in this, except the little point of 'I am' ... . 'I am this, I am that' is dream, while pure 'I am' has the stamp of reality on it. You have tasted so many things -- all came to naught. Only the sense 'I am' persisted -- unchanged. Stay with the changeless among the changeful, until you are able to go beyond.

When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes. When even 'I am' goes, reality alone is...

By knowing what you are not, you come to know your Self. The way back to your Self is through refusal and rejection. One thing is certain: the real is not imaginary, it is not a product of the mind. Even the sense 'I am' is not continuous, though it is a useful pointer; it shows where to seek, but not what to seek. Just have a good look at it. Once you are convinced that you cannot truthfully say anything except 'I am', and that nothing that can be pointed at, can be your Self, the need for the 'I am' is over -- you are no longer intent on verbalizing what you are. All you need is to get rid of the tendency to define yourself. All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly. ... . We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery.

That in which consciousness happens, the universal consciousness or mind, we call the ether of consciousness. All the objects of consciousness form the universe. What is beyond both, supporting both, is the supreme state, a state of utter stillness and silence. Whoever goes there, disappears. It is unreachable by words, or mind. You may call it God, or Parabrahman, or Supreme Reality, but these are names given by the mind. It is the nameless, contentless, effortless and spontaneous state, beyond being and non-being.

Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being.

The idea -- 'I am the witness only' will purify the body and the mind and open the eye of wisdom. Then man goes beyond illusion and his heart is free of all desires. Just like ice turns to water, and water to vapour, and vapour dissolves in air and disappears in space, so does the body dissolve into pure awareness (chidakash), then into pure being (paramakash), which is beyond all existence and non-existence.

One thing is quite clear to me: all that is, lives and moves and has its being in consciousness; and I am in and beyond that consciousness. I am in it as the witness. I am beyond it as Being.

To be a living being is not the ultimate state; there is something beyond, much more wonderful, which is neither being nor non-being, neither living nor non-living. It is a state of pure awareness, beyond the limitations of space and time. Once the illusion that the body-mind is oneself is abandoned, death loses its terror, it becomes a part of living.

The witness only registers events. In the abeyance of the mind even the sense 'I am' dissolves. There is no 'I am' without the mind.

You live, you feel, you think. By giving attention to your living, feeling and thinking, you free yourself from them and go beyond them. Your personality dissolves and only the witness remains. Then you go beyond the witness. Do not ask how it happens. Just search within yourself.

All I can say truly is: 'I am', all else is inference. But the inference has become a habit. Destroy all habits of thinking and seeing. The sense 'I am' is the manifestation of a deeper cause, which you may call Self, God, Reality or by any other name. The 'I am' is in the world; but it is the key which can open the door out of the world. The moon dancing on the water is seen in the water, but it is caused by the moon in the sky and not by the water.

As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality which is essentially impersonal. First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realize that immense ocean of pure awareness, which is both mind and matter and beyond both.

Have you felt the all-embracing emptiness in which the universe swims like a cloud in the blue sky?

This 'I am' is an announcement: it is not the real. It has come out of something else. What the real is, I am not telling you, because words negate that. Whatever I am telling you is not the truth, because it has come out of that 'I am'. The fact is, I cannot describe reality to you, I cannot explain it, because it is beyond expression.

When you pursue the spiritual path, the path of self-knowing, all your desires, all your attachments, will just drop away, provided you investigate and hold on to that with which you are trying to understand the self. Then what happens? Your 'I-am-ness' is the state 'to be'. You are 'to be' and attached to that state. You love to be. Now, as I said, ... your desires drop off. And what is the primary desire? To be. When you stay put in that beingness for some time, that desire also will drop off. This is very important. When this is dropped off, you are in the Absolute -- a most essential state.

When you are in consciousness, you understand the nature of consciousness and you recede. Your progress continues. This consciousness is slowly extinguishing itself; knowingly it is disappearing. But nothing affects You, because that is the Absolute. Just like when the flame is gone, the smoke is gone, the sky remains.

Take one sentence of what has been said here, and stay with it. That is enough; that will lead you to your source.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 06, 2012, 01:50:48 AM
continued
Spiritual maturity is being ready to let go everything. Giving up is a first step, but real giving-up is the insight that there's nothing to be given up, since nothing is your property.

When you know thoughts and their wonderful powers, and liberate them from what has poisoned them - the idea of an own, separate person -, you just let them alone, such that they can perform their appropriate work. Letting the thoughts do their own work at their own place is freedom.

When you don't require anything from the world and nothing from God, when you don't desire anything, when you don't strive for anything, don't expect anything, the divine will enter you, unasked and unex-pected.

The wish for truth is the best of all wishes, but it's still a wish. All wishes must be given up, that the truth can enter your life.

When you encounter sorrow and suffering, remain with it and don't try to escape from it. Don't throw yourself into blind activity. Neither learning nor acting can really help. Be with the presence of sorrow and uncover their roots - help with insight is real help.

Understanding confusion means becoming free of it.

The world and the thinking are states of being. The divine is not a state, it penetrates all states, but is no state of anything else.

Nothing extraordinary can happen to a consciousness knowing exactly what it wants.

Delayed reaction is wrong reaction. Thinking, feeling and action must be a unity and happen together with the situation requiring them.

What is the worth of a hapiness for which you must strive and work? Real happiness is spontaneous and effortless.

In my view, everything happens by itself, quite spontaneously. But humans think they would work for a win, towards a purpose.

There's nothing from which the world could profit more than from giving up profit. A man who's no longer thinking in terms of winning and loosing is truly non-violent man, since he's above all conflicts.

It's the nature of thinking to differentiate things and specialize itself. There's no harm to that, but it isn't true when one thinks of oneself as separate from things. Things and humans are different, but not separate. Nature is one, reality is one. There are opposites, but no contradictions.

You will receive everything you need when you stop asking for what you do not need.

There's no state in which one is seeing reality. WHO is seeing WHAT? You can only BE real. (And that you are always.) The problem exists only in thinking. Let all false ideas go, that's all. There's no need for true ideas. (Since there are none.)

Suffering is exclusively the result of attachment or resistance, it is a sign of lacking readiness to go on, to flow with life.

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 07, 2012, 01:50:57 AM
Dear friends,

Yesterday i put The Song of Beyond I am,and i didnt put the first part. I am sorry for mistake,and here is the first part,The Song of I am.


Quotes specifically referring to 'I am' were excerpted and grouped into four parts, the first two being introductory and the last two relating to ways of knowing 'I am' and to the nature of 'I am'. A fifth part was later added; it includes portions of text that were originally left out.
Part One

Go deep into the sense of 'I am' and you will find.

...focus your mind on 'I am', which is pure and simple being.

Take the first step first. All blessings come from within. Turn within. 'I am' you know. Be with it all the time you can spare, until you revert to it spontaneously. There is no simpler and easier way.

Before all beginnings, after all ending -- I am. All has its being in me, in the 'I am', that shines in every living being.

On a deeper level my experience is your experience. Dive deep within yourself and you will find it easily and simply. Go in the direction of 'I am'.

Part Two

When I met my Guru, he told me: "You are not what you take yourself to be. Find out what you are. Watch the sense 'I am', find your real Self." I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon!

My teacher told me to hold on to the sense 'I am' tenaciously and not to swerve from it even for a moment. I did my best to follow his advice and in a comparatively short time I realized within myself the truth of his teaching. All I did was to remember his teaching, his face, his words constantly. This brought an end to the mind; in the stillness of the mind I saw myself as I am -- unbound.

I simply followed (my teacher's) instruction which was to focus the mind on pure being 'I am', and stay in it. I used to sit for hours together, with nothing but the 'I am' in my mind and soon peace and joy and a deep all-embracing love became my normal state. In it all disappeared -- myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence.

My Guru ordered me to attend to the sense 'I am' and to give attention to nothing else. I just obeyed. I did not follow any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn away my attention from it and remain with the sense 'I am', it may look too simple, even crude. My only reason for doing it was that my Guru told me so. Yet it worked! Obedience is a powerful solvent of all desires and fears.

There is no sense of purpose in my doing anything. Things happen as they happen -- not because I make them happen, but it is because I am that they happen. In reality nothing ever happens. When the mind is restless, it makes Shiva dance, like the restless waters of the lake make the moon dance. It is all appearance, due to wrong ideas.

...in whatever role I may appear and whatever function I may perform -- I remain what I am: the 'I am' immovable, unshakable, independent.

When I say 'I am', I do not mean a separate entity with a body as its nucleus. I mean the totality of being, the ocean of consciousness, the entire universe of all that is and knows. I have nothing to desire for I am complete forever.

Words betray their hollowness. The real cannot be described, it must be experienced. I cannot find better words for what I know. What I say may sound ridiculous. But what the words try to convey is the highest truth. All is one, however much we quibble. And all is done to please the one source and goal of every desire, whom we all know as the 'I am'.

Just like the sun is reflected in a billion dew drops, so is the timeless endlessly repeated. When I repeat: 'I am, I am', I merely assert and re-assert an ever-present fact. You get tired of my words because you do not see the living truth behind them. Contact it and you will find the full meaning of words and of silence -- both.

...I trusted my Guru. What he told me to do, I did. He told me to concentrate on 'I am' -- I did. He told me that I am beyond all perceivables and conceivables -- I believed. ... You may choose any way that suits you; your earnestness will determine the rate of progress.

To be continued...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 07, 2012, 04:57:07 AM
Part Three

First of all, establish a constant contact with your self, be with yourself all the time. Into self-awareness all blessings flow. Begin as a centre of observation, deliberate cognizance, and grow into a centre of love in action. 'I am' is a tiny seed which will grow into a mighty tree -- quite naturally, without a trace of effort.

Establish yourself firmly in the awareness of 'I am'. This is the beginning and also the end of all endeavour.

Hold onto the sense of 'I am' to the exclusion of everything else. When thus the mind becomes completely silent, it shines with a new light and vibrates with new knowledge. It all comes spontaneously, you need only hold on to the 'I am'.

Refuse all thoughts except one: the thought 'I am'. The mind will rebel in the beginning, but with patience and perseverance it will yield and keep quiet. Once you are quiet, things will begin to happen spontaneously and quite naturally, without any interference on your part.

Just keep in mind the feeling 'I am', merge in it, till your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling 'I am'. Whatever you think, say, or do, this sense of immutable and affectionate being remains as the ever-present background of the mind.

To know what you are you must first investigate and know what you are not. And to know what you are not you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: 'I am'. ... Separate consistently and perseveringly the 'I am' from 'this' or 'that', and try to feel what it means to be, just to be, without being 'this' or 'that'.

Give up all questions except one: 'Who am I'? After all, the only fact you are sure of is that you are. The 'I am' is certain. The 'I am this' is not. Struggle to find out what you are in reality.

Cling to one thing, that matters, hold on to 'I am' and let go all else. This is sadhana. In realization there is nothing to hold on to and nothing to forget. Everything is known, nothing is remembered.

...just remember yourself. 'I am', is enough to heal your mind and take you beyond. Just have some trust.

Stop searching, and see -- it is here and now -- it is that 'I am' you know so well.

You cannot meaningfully say 'this is what I am'. It just makes no sense.

'I am' is first-hand and needs no proofs. Stay with it.

Be content with what you are sure of. And the only thing you can be sure of is 'I am'. Stay with it, and reject everything else. This is Yoga.

Go back to that state of pure being, where the 'I am' is still in its purity before it got contaminated with 'this I am' or 'that I am'. Your burden is of false self-identifications -- abandon them all.

Don't you see that it is your very search for happiness that makes you miserable? Try the other way: indifferent to pain and pleasure, neither asking nor refusing, give all your attention to the level on which 'I am' is timelessly present. Soon you will realize that peace and happiness are in your very nature and it is only seeking them through some particular channels, that disturbs.

Give your heart and mind to brooding over the 'I am', what is it, how is it, what is its source, its life, its meaning. It is very much like digging a well. You reject all that is not water, till you reach the life-giving spring.

The 'I am' that pursues the pleasant and shuns the unpleasant is false; the 'I am' that sees pleasure and pain as inseparable sees rightly.

Those who practise the sadhana of focussing their minds on 'I am' may feel related to others who have followed the same sadhana and succeeded.

You need not worry about your worries. Just be. Do not try to be quiet; do not make 'being quiet' into a task to be performed. Don't be restless about 'being quiet', miserable about 'being happy'. Just be aware that you are and remain aware -- don't say: 'yes, I am; what next?' There is not 'next' in 'I am'. It is a timeless state.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on October 07, 2012, 07:40:27 AM
Jewell,
"don't say: 'yes, I am; what next?' There is not 'next' in 'I am'. It is a timeless state"

Yes,Maharaj is pointing to this state of Being.There is no how or why about this!He is saying 'It is' and Timeless.Wonderful.Thanks very much.

Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 07, 2012, 04:20:45 PM
Jewell,
"don't say: 'yes, I am; what next?' There is not 'next' in 'I am'. It is a timeless state"

Yes,Maharaj is pointing to this state of Being.There is no how or why about this!He is saying 'It is' and Timeless.Wonderful.Thanks very much.

Namaskar.

Dear Sri Ravi,

Yes,like You said He is pointing to this state of being,where no question cannot arise,it is beyond thoughts,beyond time and space,Timeless,Ever Present,Now. There is no knowledge about That,only Being. Where is 'next' in Timeless?! :)

Thank You dear Sri Ravi!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 07, 2012, 06:59:23 PM
Part Four

On waking up, was it not the sense 'I am' that came first?

The sense 'I am' is always with you, only you have attached all kinds of things to it -- body, feelings, thoughts, ideas, possessions, etc. All these self-identifications are misleading. Because of them you take yourself to be what you are not.

What is mine is mine and was mine even when God was not. Of course, it is a very tiny little thing, a speck -- the sense 'I am', the fact of being.

The light by which you see the world, which is God, is the tiny little spark: 'I am', apparently so small, yet the first and the last in every act of knowing and loving.

Without the 'I am' there is nothing. All knowledge is about the 'I am'.

Outside the Self there is nothing. All is one and all is contained in 'I am'.

Give it all up and be ready for the real to assert itself. This self-assertion is best expressed in words: 'I am'. Nothing else has being. Of this you are absolutely certain.

Instead of seeing things as imagined, learn to see them as they are. When you can see everything as it is, you will also see yourself as you are. It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought 'I am' is the polishing cloth.

'I am' is ever afresh. You do not need to remember in order to be.  ... At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. Once you have known pure being, without being this or that, you will discern it among experiences and you will no longer be misled by names and forms.

...the 'I am' in movement creates the world. The 'I am' at peace becomes the Absolute.

In the immensity of consciousness a light appears, a tiny point that moves rapidly and traces shapes, thoughts and feelings, concepts and ideas, like the pen writing on paper. And the ink that leaves a trace is memory. You are that tiny point and by your movement the world is ever re-created. Stop moving and there will be no world. Look within and you will find that the point of light is the reflection of the immensity of light in the body, as the sense 'I am'. There is only light, all else appears.

The 'I am' is at the root of all appearance and the permanent link in the succession of events that we call life... .

Human beings die every second, the fear and the agony of dying hangs over the world like a cloud. No wonder you too are afraid. But once you know that the body alone dies and not the continuity of memory and the sense of 'I am' reflected in it, you are afraid no longer.

People differ, but all are faced with the fact of their own existence. 'I am' is the ultimate fact; 'Who am I?' is the ultimate question to which everybody must find an answer.

Delve deeply into the sense 'I am' and you will surely discover that the perceiving centre is universal, as universal as the light that illumines the world. All that happens in the universe happens to you, the silent witness. On the other hand, whatever is done, is done by you, the universal and inexhaustible energy.

Before the mind -- I am. 'I am' is not a thought in the mind; the mind happens to me, I do not happen to the mind. And since time and space are in the mind, I am beyond time and space, eternal and omnipresent.

...you are not this, there is nothing of yours in this, except the little point of 'I am' ... . 'I am this, I am that' is dream, while pure 'I am' has the stamp of reality on it. You have tasted so many things -- all came to naught. Only the sense 'I am' persisted -- unchanged. Stay with the changeless among the changeful, until you are able to go beyond.

When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes. When even 'I am' goes, reality alone is...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 08, 2012, 04:39:42 AM
Part 5.

I alone am, the One, the Supreme.

Not only the multiplicity of selves is false:
even the duality I / World, Subject / Object, Spirit / Matter
is a transient appearance in my Consciousness.

There can be no universe without the witness,
there can be no witness without the universe.

Look closely and you will see
that the seer and the seen appear only when there is seeing.
They are attributes of seeing.
 

When you say "I am seeing this",
"I am" and "this" come with the seeing, nor before.
You cannot have an unseen "this" nor anunseeing "I am".
 

Knowing is a reflection of your true nature
along with being and loving.
The knower and the known are added by the mind.
It is in the nature of the mind to create a subject-object duality,
where there is none.
 

All thinking is in duality.
In identity, no thought survives.
 

The painter is in the picture.
You separate the painter from the picture and look for him.
Don't separate and don't put false questions.
 

In reality there is only perception.
The perceiver and the perceived are conceptual,
the fact of perceiving is actual.
The Absolute is the birthplace of perceiving.
It makes perception possible.

Even the experiencer is secondary.
Primary is the infinite expanse of consciousness,
the eternal possibility,
the immeasurable potential of all that was, is and will be.
 

The moment you say "I am",
the entire universe comes into being
along with its creator.
 

There is no "I" apart from the body, nor the world.
The three appear and disappear together.
At the root is the sense "I am".
Go beyond it.
The idea "I am not the body" is merely an antidote
to the idea "I am the body" which is false.
What is that "I am"?
Unless you know yourself,
what else can you know?
 

What you see is nothing but your self.
Call it what you like, it does not change the fact.
Through the film of destiny,
your own light depicts pictures on the screen.
You are the viewer, the light, the picture and the screen.
Even the film of destiny (prarabdha)
is self-selected and self-imposed.
 to be continued
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 09, 2012, 12:33:15 AM
It is like light and daylight.
The universe is full of light which you do not see;
but the same light you see as daylight.
And what the daylight reveals is the vyakti.
The person is always the object,
the witness is the subject,
and their relation of mutual dependence
is the reflection of their absolute identity.
You imagine that they are distinct and separate states. They are not.
They are the same consciousness at rest and in movement,
each state conscious of the other.
In chit, man knows God and God knows man.
In chit, the man shapes the world and the world shapes man.
Chit is the link, the bridge between extremes,
the balancing and uniting factor in every experience.
The totality of the perceived is what you call matter.
The totality of all perceivers is what you call the universal mind.
The identity of the two,
manifesting itself as perceptibility and perceiving,
harmony and intelligence, loveliness and loving,
reasserts itself eternally.
 

I have realized once and for good
that I am neither object nor subject.
 

There is only seeing;
both the seer and the seen
are contained in it.
Don't create differences
where there are none.
 

There is only my-Self, Consciousness.
 

Who is there to be conscious of unconsciousness?
As long as the window is open, there is sunlight in the room.
With the windows shut, the sun remains,
but does it see the darkness in the room?
Is there anything like darkness to the sun?
There is no such thing as unconsciousness,
for unconsciousness is not experienceable.
 

In reality there is only consciousness.
All life is conscious, all consciousness is alive.
Even the stones are conscious and alive.
 

[My guru] told me:
"You alone are, deny existence to everything except your self"
and I did not doubt him.
I was merely puzzling over it,
until I realized that it is absolutely true.
I found that I am conscious and happy absolutely,
and only by mistake I thought
I owed being-consciousness to the body
and the world of bodies.
 

Nothing exists by itself. All is the Self, all is myself.
 

All is you and yours. There is nobody else. This is a fact.
 

You, the self, being the root of all being, consciousness and joy,
impart your reality to whatever you perceive.
This imparting of reality takes place invariably in the now,
at no other time,
because past and future are only in the mind.
"Being" applies to the now only.
 

Outside the Self there is nothing.
All is one and all is contained in "I am".
In the waking and dream states it is the person.
In deep sleep and turiya [samadhi] it is the Self.
 

Beyond the alert intentness of turiya
lies the great, silent peace of the Supreme.
 

But in fact all is one in essence
and related in appearance.
In ignorance the seer becomes the seen,
and in wisdom he is the seeing.
 

One and all are the same to me.
The same consciousness (chit) appears
as being (sat)
and as bliss (ananda):
Chit in movement is Bliss;
Chit motionless is Being.
 

I am not even Consciousness,
which is dual and perceivable:
I am the unkown Reality beyond.
 

Neither your body nor you mind,
nor even your consciousness is yourself.
 

The "I am" is at the root of all appearance
and the permanent link in the succession
of events that we call life;
but I am beyond the "I am".
 

Before the mind, I am.
"I am" is not a thought in the mind;
the mind happens to me,
I do not happen to the mind.
And since time and space are in the mind,
I am beyond time and space,
eternal and omnipresent.

to be continued...

 

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on October 09, 2012, 01:59:11 PM
Dear Jewell,

Yes, I am is the root of all. It is the substratum of all thoughts. If one could remain only as I AM for ever, without giving room
for thoughts, this I am ness is the Self.


Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 10, 2012, 12:21:12 AM
Dear Jewell,

Yes, I am is the root of all. It is the substratum of all thoughts. If one could remain only as I AM for ever, without giving room
for thoughts, this I am ness is the Self.


Arunachala Siva.

Dear Sir Subramanian sir,

Yes,i agree with You! That is all what is needed.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 10, 2012, 12:27:42 AM
so true.
when one remains as "I AM"
what takes us away from that "Being"
if that which takes us away from that "Being" can be eliminated. One would be more easily relaxed as "I AM"

This is the essential line of discussion in scriptures.

One way is to "Remain as I AM/ just Be"
another is: what takes us away from Just BE ? Eliminate that!

Both are required. The Second would make sure that when one just Remains one is well established --- more easily.

Dear Sri Tushnim.Asanam,

Absolutely true! And everything which takes us away from That,is only a thought,wrong 'idea',if any idea when this is subject can be good anyway,and everything which comes after that I Am.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 11, 2012, 02:11:08 AM
The outer self and the inner both are imagined.
The obsession of being an "I"
needs another obsession with a "super-I" to get cured,
as one needs another thorn to remove a thorn,
or another poison to neutralize a poison.
All assertion calls for a denial,
but this is the first step only.
The next is to go beyond both.
 

Go beyond. Neither consciousness
nor the "I am" at the centre of it are you.
Your true being is entirely unselfconscious,
completely free from all self-identification
with whatever it may be -
gross, subtle or transcendental.
 

Only reality is, there is nothing else.
The three states of waking, dreaming and sleeping are not me,
and I am not in them.
 

As long as one is conscious, there will be pain and pleasure.
You cannot fight pain and pleasure on the level of consciousness.
To go beyond them, you must go beyond consciousness,
which is possible only when you look at consciousness
as something that happens to you, and not in you,
as something external, alien, superimposed.
Then, suddenly you are free of consciousness,
really alone,
with nothing to intrude.
And that is your true state.
 

Consciousness is an itching rash that makes you scratch.
Of course, you cannot step out of consciousness,
for the very stepping out is in consciousness.
But if you learn to look at your consciousness as a sort of fever,
personal and private, in which you are enclosed
like a chick in its shell,
out of this very attitude will come
the crisis which will break the shell.
 

He [Buddha] must have meant
that all consciousness is painful,
which is obvious.
 

I am conscious and unconscious,
both conscious and unconscious,
neither conscious nor unconscious -
to all this I am witness,
but really there is no witness,
because there is nothing to be a witness to.
 

I am perfectly empty of all mental formations,
void of mind, yet fully aware.
This I try to express
by saying that I am beyond the mind.
 

When you realize that all is in your mind
and that you are beyond the mind,
that you are truly alone,
then all is you.
 

Where there is a universe,
there will also be its counterpart,
which is God.
But I am beyond both.
 

Even faith in God is only a stage on the way.
Ultimately, you abandon all,
for you come to something so simple
that there are no words to express it.

Consciousness and life - both you may call God;
but you are beyond both, beyond God,
beyond being and not-being.
 

You cannot know the knower, for you are the knower.
The fact of knowing proves the knower.
You need no other proof.
The knower of the known is not knowable.
Just like the light is known in colours only,
so is the knower known in knowledge.

to be continued...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 12, 2012, 02:59:10 AM
Before you can say "I am",
you must be there to say it.
Being need not be self-conscious.
You need not know to be,
but you must be to know.
 

You need not know what you are.
Enough to know what you are not.
What you are you will never know,
for every discovery
reveals new dimensions to conquer.
The unknown has no limits.

Do understand that you
cannot ask a valid question about yourself,
because you do not know whom you are asking about.
 

The known is accidental,
the unknown is the home of the real.
To live in the known is bondage,
to live in the unknown is liberation.
 

Discontinuity is the law
when you deal with the concrete.
The continuous cannot be experienced,
for it has no borders.
Consciousness implies alterations,
change following change,
when one thing or state comes to an end and another begins;
that which has no borderline cannot be experienced
in the common meaning of the word.
One can only be it, without knowing,
but one can know what it is not.
It is definitely not the entire content of consciousness
which is always on the move.
To realize the immovable means to become immovable.
I am talking of immovability, not of immobility.
You become immovable in righteousness.
You become a power which gets all things right.
It may or may not imply intense outward activity,
but the mind remains deep and quiet.

When you go beyond awareness,
there is a state of non-duality,
in which there is no cognition,
only pure being,
which may be as well called non-being,
if by being you mean being something in particular.
 

 

Your true home is in nothingness,
in emptiness of all content.
 

[I can describe your supreme, natural state] only by negation,
as uncaused, independent, unrelated, undivided, uncomposed,
unshakable, unquestionable, unreachable by effort.
Every positive definition is from memory
and, therefore, inapplicable.
And yet my state is supremely actual and, therefore,
possible, realizable, attainable.

How can I put it into words, except in negating them?
Therefore, I use words like timeless, spaceless, causeless.
These are words too,
but as they are empty of meaning,
they suit my purpose.
Because you want words where no words apply.
 

Though unknown and unknowable,
my real being is concrete and solid like a rock.
 

[The supreme state] is not perceivable,
because it is what makes perception possible.
It is beyond being and not being.
It is neither the mirror nor the image in the mirror.
It is what is - the timeless reality,
unbelievably hard and solid.


to be continued...
 
 

 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 13, 2012, 12:36:42 AM
The timeless knows the time,
the time does not know the timeless.
All consciousness is in time
and to it the timeless appears as unconscious.
Yet, it is what makes consciousness possible.
Light shines in darkness.
In light darkness is not visible.
Or you can put it the other way:
in the endless ocean of light,
clouds of consciousness appear, dark and limited,
perceivable by contrast.
These are mere attempts to express in words
something very simple,
yet altogether inexpressible.
 

Turn your mind inside out.
Overlook the movable
and you will find yourself to be
the ever-present, changeless reality, inexpressible,
but solid like a rock.
 

When all distinctions and reactions are no more,
what remains is reality, simple and solid.
 

It is solid, steady, changeless,
beginningless and endless,
ever new, ever fresh.
 

This reality is so concrete, so actual,
so much more tangible than mind and matter,
that compared to it even diamond is soft like butter.
This overwhelming actuality
makes the world dreamlike, misty, irrelevant.

To me nothing ever happens.
There is something changeless, motionless, immovable,
rock-like, unassailable;
a solid mass of pure being-consciousness-bliss.
I am never our of it.
Nothing can take me out of it, no torture, no calamity.
 

My world is free from opposites,
of mutually destructive discrepancies;
harmony pervades; its peace is rocklike;
this peace and silence are my body.
 

[My condition is] absolutely steady.
Whatever I may do, it stays like a rock - motionless.
Once you have awakened into reality, you stay in it.
It is self-evident and yet beyond description.
 

I am the light that makes Consciousness possible,
pure Awareness, the non-dual Self, the Supreme Reality,
the Absolute, the Beingness of being, the Awareness of consciousness.
 

Who are you? Don't go by formulas.
The answer is not in words.
The nearest you can say in words is:
I am what makes perception possible,
the life beyond the experiencer and his experience.
 

My feeling is that all that happens in space and time
happens to me, that every experience is my experience,
every form is my form.
 

What I take myself to be becomes my body,
and all that happens to that body becomes my mind.
But at the root of the universe there is pure awareness,
beyond space and time, here and now.
Know it to be your real being and act accordingly.
 

At the root of my being is pure awareness,
a speck of intense light.
This speck, by its very nature,
radiates and creates pictures in space
and events in time -
effortlessly and spontaneously.
As long as it is merely aware, there are no problems.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 13, 2012, 08:28:16 PM
cotinued..

But when the discriminative mind comes into being
and creates distinctions, pleasure and pain arise.
 

During sleep the mind is in abeyance
and so are pain and pleasure.
The process of creation continues,
but no notice is taken.
The mind is a form of consciousness,
and consciousness is an aspect of life.
Life creates everything,
but the Supreme is beyond all.
 

"Nothing is me" is the first step.
"Everything is me" is the next.
Both hang on the idea "There is a world".
When this too is given up,
you remain what you are - the non-dual Self.
You are it here and now,
but your vision is obstructed
by your false ideas about your self.
 

[The Absolute] gives birth to consciousness.
All else is in consciousness.
 

The entire universe exists only in consciousness,
while I have my stand in the Absolute.
In pure being consciousness arises;
in consciousness the world appears and disappears.
All there is, is me, all there is, is mine.
 

Before all beginnings, after all endings - I am.
All has its being in me, in the "I am",
that shines in every living being.
Even not-being is unthinkable without me.
Whatever happens, I must be there to witness it.
 

I am beyond time.
However long a life may be,
it is but a moment and a dream.
In the same way, I am beyond all attributes.
They appear and disappear in my light, but cannot describe me.
The universe is all names and forms,
based on qualities and their differences,
while I am beyond.
The world is there because I am,
but I am not the world.
I know there is a world,
which includes this body and this mind,
but I do not consider them to be more "mine"
than other minds and bodies.
They are there, in time and space,
but I am timeless and spaceless.
 

You are the Supreme Reality
beyond the world and its creator,
beyond consciousness and its witness,
beyond all assertions and denials.
 

You yourself are God, the Supreme Reality.
 

You are God, but you do not know it.

You are always the Supreme,
which appears at a given point of time and space
as the witness,
a bridge between the pure awareness of the Supreme
and the manifold consciousness of the person.
Once you realize that whatever appears before you
cannot be yourself, and cannot say "I am",
you are free of all your "persons" and their demands.
The sense "I am" is your own.
You cannot part with it,
but you can impart it to anything,
as in saying: I am young. I am rich, etc.
But such self-identifications are patently false
and the cause of bondage.

to be continued...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 15, 2012, 12:51:35 AM
The Supreme is the universal dissolvent,
it corrodes every container,
it burns through every obstacle.
Without the absolute denial of everything,
the tyranny of things would be absolute.
The Supreme is the great harmonizer,
the guarantee of the ultimate and perfect balance -
of life in freedom.
It dissolves you and thus re-asserts your true being.
 

As long as you deal in terms: real - unreal,
awareness is the only reality that can be.
But the Supreme is beyond all distinctions,
and to it the term "real" does not apply,
for in it all is real and, therefore,
need not be labelled as such.
It is the very source of reality,
it imparts reality to whatever it touches.

 

It just cannot be understood through words.
Even a direct experience, however sublime,
merely bears testimony, nothing more.
The Universal Mind (chidakash) makes and unmakes everything.
The Supreme (paramakash) imparts reality
to whatever comes into being.
To say that it is the universal love
may be the nearest we can come to it in words.
Just like love, it makes everything real, beautiful, desirable.
 

In reality only the Ultimate is.
The rest is a matter of name and form.
And as long as you cling to the idea
that only what has a name and shape exists,
the Supreme will appear to you non-existing.
When you understand that names and shapes
are hollow shells without any content whatsoever,
and what is real is nameless and shapeless,
pure energy of life and light of consciousness,
you will be at peace -
immersed in the deep silence of reality.

The Supreme State is universal, here and now;
everybody already shares in it.
It is the state of being, knowing and liking.
Who does not like to be,
or does not know his own existence?
But we take no advantage of this joy of being conscious,
we do not go into it and purify it of all that is foreign to it.
 

The real is simple, open, clear and kind, beautiful and joyous.
It is completely free of contradictions.
It is ever new, ever fresh, endlessly creative.
Being and non-being, life and death,
all distinctions merge in it.
 

[It is] single, simple, indivisible and unperceivable,
except in its manifestations.
Not unkowable, but unperceivable, un-objectival, inseparable.
Neither material nor mental,
neither objective nor subjective,
it is the root of matter and the source of consciousness.
 

Beyond mere living and dying,
it is the all-inclusive, all-exclusive Life,
in which birth is death and death is birth.

to be continued...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 16, 2012, 01:40:29 AM
(http://www.true-enlightenment.com/images/nisargadatta-maharaj.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 16, 2012, 02:17:54 AM
One thing is quite clear to me:
all that is lives and moves has its being in consciousness,
and I am in and beyond that consciousness.
I am in it as the witness.
I am beyond it as Being.
 

[You are] the impersonal and unqualified centre of being, love and bliss.
 

Just like ice turns to water, and water to vapour,
and vapour dissolves in air and disappears,
so does the body dissolve into pure awareness (chidakash),
then into pure being (paramakash),
which is beyond all existence and non-existence.
 

Even the sense of "I am"
is composed of the pure light and the sense of being.
The "I" is there even without the "am".
So is the pure light there,
whether you say "I" or not.
Become aware of the pure light and you will never lose it.
The beingness in being,
the awareness in consciousness,
the interest in every experience -
that is not describable, yet perfectly accessible,
for there is nothing else.
 

I am what I am,
neither with form nor formless,
neither conscious nor unconscious.
I am outside all these categories.
You cannot find me by mere denial.
I am as well everything as nothing.
Nor both nor either.
These distinctions apply to the Lord of the universe,
not to me.
I am complete and perfect.
I am the beingness of being,
the knowingness of knowing,
the fulness of happiness.


(http://www.quotesby.co.uk/celeb_images/full/S/sri_nisargadatta_maharaj.jpg)
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 16, 2012, 09:21:30 PM
The Big Cycle:
The Manifestation of the Absolute

 

The alternation of manifested (existence, becoming) and unmanifested (pure being).
 

The three states,sleeping, dreaming and waking,
are all in consciousness, the manifested;
what you call unconsciousness will also be manifested - in time;
beyond consciousness altogether lies the unmanifested.
And beyond all, and pervading all,
is the heart of being which beats steadily:
manifested-unmanifested,
manifested-unmanifested (saguna-nirguna).
 

It is the instinct of exploration,
the love of the unknown,
that brings me into existence.
It is in the nature of being
to seek adventure in becoming,
as it is in the nature of becoming to seek peace in being.
This alternation of being and becoming is inevitable;
but my home is beyond.
 

With being arising in consciousness,
the ideas of what you are arise in your mind
as well as what you should be.
This brings forth desire and action
and the process of becoming begins.
Becoming has, apparently, no beginning and no end,
for it restarts every moment.
With the cessation of imagination and desire,
becoming ceases
and the being this or that merges into pure being,
which is not describable,
only experienceable.
 

All that lives, works for protecting,
perpetuating and expanding consciousness.
This is the world's sole meaning and purpose.
It is the very essence of Yoga -
ever raising the level of consciousness,
discovery of new dimensions,
with their properties, qualities and powers.
In that sense, the entire universe becomes a school of Yoga.
 

Once you realize that the road is the goal
and that you are always on the road,
not to reach a goal, but to enjoy its beauty and its wisdom,
life ceases to be a task and becomes natural and simple,
in itself an ecstasy.
 

After all, what do you really want?
Not perfection; you are already perfect.
What you seek is to express in action what you are.
For this you have a body and a mind.
Take them in hand and make them serve you.


(http://nisargadattamaharaj.jnanajyoti.com/intro-nisargadatta.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 19, 2012, 09:59:00 PM
continued..

[The centre of consciousness] cannot be given name and form,
for it is without quality and beyond consciousness.
You may say it is a point in consciousness,
which is beyond consciousness.
Like a hole in the paper is both in the paper
and yet not of paper,
so is the supreme state
in the very centre of consciousness,
and yet beyond consciousness.
 

It is as an opening in the mind
through which the mind is flooded with light.
The opening is not even the light.
It is just an opening.
From the mind's point of view,
it is but an opening for the light of awareness
to enter the mental space.
By itself the light can only be compared to a solid, dense, rocklike,
homogeneous and changeless mass of pure awareness,
free from the mental patterns of name and shape.
The supreme gives existence to the mind.
The mind gives existence to the body.
 

There can be no experience of the Absolute
as it is beyond all experience.
On the other hand, the Self is the experiencing factor
in every experience and thus,
in a way, validates the multiplicity of experiences.
The world may be full of things of great value,
but if there is nobody to buy them, they have no price.
The Absolute contains everything experienceable,
but without the experiencer they are as nothing.
 

That which makes the experience possible is the Absolute.
That which makes it actual is the Self.

In the Supreme the witness appears.
The witness creates the person
and thinks itself as separate from it.
The witness sees that the person appears in consciousness,
which again appears in the witness.
 

This realization of the basic unity is the working of the Supreme.
It is the power behind the witness,
the source from which all flows.
It cannot be contacted, unless there is unity and love
and mutual help between the person and the witness,
unless doing is in harmony with the being and the knowing.
The Supreme is both the source and the fruit of such harmony.
As I talk to you, I am in the state of
detached but affectionate awareness (turiya) .
When this awareness turns upon itself,
you may call it the Supreme State (turiyatita).
But the fundamental reality is beyond awareness,
beyond the three states of becoming, being and not-being.

The body appears in your mind,
your mind is the content of your consciousness;
you are the motionless witness of the river of consciousness
which changes eternally without changing you in any way.
Your own changelessness is so obvious that you do not notice it.
The universe is in you and cannot be without you.
 

The world exists in memory,
memory comes into consciousness;
consciousness exists in awareness
and awareness is the reflection of the light
on the waters of existence.

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 21, 2012, 06:37:30 AM
Nobody can say "I am the witness".
The "I am" is always witnessed.
The state of detached awareness
is the witness-consciousness, the "mirror-mind".
It rises and sets with its object and thus it is not the real.
Whatever its object, it remains the same, hence it is also real.
It partakes of both the real and the unreal,
and is therefore a bridge between the two.
 

Consciousness arising, the world arises.
When you consider the wisdom and the beauty of the world,
you call it God.
Know the source of it all,
which is in yourself,
and you will find all your questions answered.
 

The absolute precedes time.
Awareness comes first.
A bundle of memories and mental habits attracts attention,
awareness gets focalized and a person suddenly appears.
Remove the light of awareness,
go to sleep o swoon away,
and the person disappears.
 

The person (vyakti) flickers,
awareness (vyakta) contains all space and time,
the absolute (avyakta) is.
 

Awareness is not of time.
Time exists in consciousness only.
Beyond consciousness,
where are time and space?
 

Mahadakash is nature, the ocean of existence,
the physical space
with all that can be contacted through the senses.
Chidakash is the expanse of awareness, the mental space of time,
perception and cognition.
Paramakash is the timeless and spaceless reality,
mindless, undifferentiated, the infinite potentiality,
the source and origin, the substance and the essence,
both matter and consciousness, yet beyond both.
 

It cannot be perceived,
but can be experienced as ever witnessing the witness,
perceiving the perceiver,
the origin and the end of all manifestation,
the root of time and space,
the prime cause in every chain of causation.
 

Just like in a cinema all is light,
so does consciousness become the vast world.
Look closely and you will see that all names and forms
are but transitory waves on the ocean of consciousness,
that only consciousness can be said to be,
not its transformations.
 

In the immensity of consciousness a light appears,
a tiny point that moves rapidly and traces shapes,
thoughts and feelings, concepts and ideas,
like the pen writing on paper.
And the ink that leaves a trace is memory.
You are that tiny point,
and by your movement the world is ever re-created.
Stop moving and there will be no world.
Look within and you will find that the point of light
is the reflection of the immensity of light in the body,
as the sense "I am".
There is only light, all else appears.
To the mind, it [that light] appears as darkness.
It can be known only through its reflections.
All is seen in daylight - except daylight.
To be the point of light tracing the world is turiya.
To be the light itself is turiyatita.
But of what use are names when reality is so near?

 

Don't say "everybody is conscious".
Say "there is consciousness",
in which everything appears and disappears.
Our minds are just waves on the ocean of consciousness.
As waves they come and go.
As ocean they are infinite and eternal.
Know yourselves as the ocean of being,
the womb of all existence.
These are all metaphors of course;
the reality is beyond description.
You can know it only by being it.


continued...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 22, 2012, 01:29:44 AM
When the self-identification with the body is no more,
all space and time are in your mind,
which is a mere ripple in consciousness,
which is awareness reflected in nature.
Awareness and matter are the
active and passive aspects of being,
which is in both and beyond both.
 

Consciousness is always of movement, of change.
There can be no such thing a changeless consciousness.
Changelessness wipes out consciousness immediately.
A man deprived of outer or inner sensations blanks out,
or goes into the birthless and deathless state.
Only when spirit and matter come together,
consciousness is born.
 

In reality you were never born and never shall die.
But now you imagine that you are, or have, a body
and you ask what has brought about this state.
Within the limits of illusion the answer is:
desire born from memory attracts you to a body
and makes you think as one with it.
But this is true only from the relative point of view.
In fact, there is no body, nor a world to contain it;
there is only a mental condition,
a dream-like state,
easy to dispel by questioning its reality.

The Big Cycle
The Return to the Absolute


There is the body and there is the Self.
Between them is the mind,
in which the Self is reflected as "I am".

Because of the imperfections of the mind,
its crudity and restlessness,
lack of discernment and insight,
it takes itself to be the body, not the Self.
All that is needed is to purify the mind
so that it can realize its identity with the Self.
 

When the mind merges in the Self,
the body presents no problems.
It remains what it is, an instrument of cognition and action,
the tool and the expression of the creative fire within.
The ultimate value of the body
is that it serves to discover the cosmic body,
which is the universe in its entirety.
As you realize yourself in manifestation,
you keep on discovering that you are ever
more than what you have imagined.
 

Consciousness as such
is the subtle counterpart of matter.
Just as inertia (tamas) and energy (rajas) are attributes of matter,
so does harmony (sattva) manifest itself as consciousness.
You may consider it in a way
as a form of very subtle energy.
Wherever matter organizes itself into a stable organism,
consciousness appears spontaneously.
With the destruction of the organism,
consciousness disappears.
 

The mind produces thoughts ceaselessly,
even when you do not look at them.
When you know what is going on in your mind,
you call it consciousness.
This is your waking state -
your consciousness shifts from sensation to sensation,
from perception to perception,
from idea to idea, in endless succession.
Then comes awareness,
the direct insight into the whole of consciousness,
the totality of the mind.
The mind is like a river,
flowing ceaselessly in the bed of the body;
you identify yourself for a moment with some particular ripple
and call it "my thought".
All you are conscious of is your mind;
awareness is the cognizance of consciousness as a whole.
 

Consciousness comes and goes,
awareness shines immutably.
When there is a person, there is also consciousness.
"I am", mind, consciousness denote the same state.
If you say "I am aware", it only means
"I am conscious of thinking about being aware".
There is no "I am" in awareness.
Witnessing is of the mind.
The witness goes with the witnessed.
In the state of non-duality, all separation ceases.
 

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 23, 2012, 07:13:30 PM
Watch yourself closely and you will see
that whatever be the content of consciousness,
the witnessing of it does not depend on the content.
Awareness is itself
and does not change with the event.
The event may be pleasant or unpleasant,
minor or important,
awareness is the same.
 

Take note of the peculiar nature of pure awareness,
its natural self-identity,
without the least trace of self-consciousness,
and go to the root of it
and you will soon realize that awareness is your true nature,
and nothing you may be aware of, you can call your own.
 

When the content is viewed without likes and dislikes,
the consciousness of it is awareness.
But still there is a difference between awareness
as reflected in consciousness
and pure awareness beyond consciousness.
Reflected awareness,
the sense "I am aware"
is the witness,
while pure awareness
is the essence of reality.
 

Reflection of the sun in a drop of water
is a reflection of the sun, no doubt,
but not the sun itself.
Between awareness reflected in consciousness
as the witness
and pure awareness there is a gap,
which the mind cannot cross.
 

Consciousness does not shine by itself.
It shines by a light beyond it in which it appears,
which gives it being.
Don't be all the time immersed in your experience.
Remember that you are beyond the experiencer,
ever unborn and deathless.
In remembering it,
the quality of pure knowledge will emerge,
the light of unconditional awareness.
 

By its very nature, the mind is outward turned;
it always tends to seek for the source of things
among the things themselves;
to be told to look for the source within, is, in a way,
the beginning of a new life.
(http://www.enlightened-spirituality.org/images/Hindu_Nisargadatta_Maharaj_standing_outside_smaller.jpg)

(http://www.displayus.com/graphics/hearts/animted%20heart%2062.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 24, 2012, 01:28:51 AM
Awareness takes the place of consciousness;
in consciousness there is the "I", who is conscious,
while awareness is undivided;
awareness is aware of itself.
The "I am" is a thought,
while awareness is not a thought;
there is no "I am aware" in awareness.
 

Consciousness is an attribute while awareness is not;
one can be aware of being conscious,
but not conscious of awareness.
God is the totality of consciousness,
but awareness is beyond all - being as well as not-being.
 

The totality of conscious experience is nature.
As a conscious self your are a part of nature.
As awareness, you are beyond.
Seeing nature as mere consciousness is awareness.
There are levels in consciousness, but not in awareness.
It is of one block, homogeneous.
Its reflection in the mind is love and understanding.
There are levels of clarity in understanding and intensity in love,
but not in their source.
The source is simple and single,
but its gifts are infinite.
Only do not take the gifts for the source.
Realize yourself as the source and not as the river, that is all.
Of course, you are [the river too].
As an "I am" you are the river,
flowing between the banks of the body.
But you are also the source
and the ocean and the clouds in the sky.
Wherever there is life and consciousness, you are.
Smaller than the smallest, bigger than the biggest, you are,
while all else appears.
 

Awareness is primordial; it is the original state,
beginningless, endless, uncaused,
unsupported, without parts, without change.
Consciousness is on contact,
a reflection against a surface, a state of duality.
There can be no consciousness without awareness,
but there can be awareness without consciousness, as in deep sleep.
 
(http://www.shrisaibabasansthan.org/new_eng%20template_shirdi/shri%20saibaba%20trust/saileela/2009/saleela_Nov-Dec2009/image/lord_dattatreya.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 24, 2012, 11:17:40 PM
The goal: Liberation through Self-Realization
The gospel of self-realization

 

The idea of enlightenment is of utmost importance.
Just to know that there is such possibility
changes one's entire outlook.
It acts like a burning match in a heap of saw dust.
A spark of truth can burn up a mountain of lies.
The very hearing of it is a promise of enlightenment.

The possibility becomes a certainty
when the notion of enlightenment appears in the mind.
Once a living being has heard and understood
that deliverance is within his reach,
he will never forget it, for it is the first message from within.
It will take roots and grow and in due course
take the blessed shape of the Guru.
 

The gospel of self-realization, once heard,
will never be forgotten.
Like a seed left in the ground,
it will wait for the right season,
and sprout and grow into a mighty tree.
 

Just puzzling over my words
and trying to grasp their full meaning
is a sadhana quite efficient for breaking down the wall.
 

All your going and coming,
seeking pleasure, loving and hating -
all this shows that you struggle against limitations,
self-imposed or accepted.
 

In your ingnorance, you make mistakes
and cause pain to yourself and others,
but the urge is there and shall not be denied.
The same urge that seeks birth, happiness and death,
shall seek understanding and liberation.
It is like a spark of fire in a cargo of cotton.
You may not know about it,
but sooner or later the ship will burst in flames.
Liberation is a natural process and, in the long run, inevitable.
But it is within your power to bring it into the now.
 

Without it [self-realization],
you will be consumed by desires and fears,
repeating themselves meaninglessly in endless suffering.
Most of the people do not know that there can be an end to pain.
But once they have heard the good news,
obviously going beyond all strife and struggle
is the most urgent task that can be.
 

You know that you can be free and now it is up to you.
Either you remain forever hungry and thirsty,
longing, searching, grabbing, holding,
ever losing and and sorrowing,
or go out wholeheartedly in search of the state of timeless perfection
to which nothing can be added, from which nothing taken away.
In it all desires and fears are absent,
not because they were given up,
but because they have lost their meaning.
 

To know that the known cannot be me nor mine,
is liberation. Freedom from self-identification
with a set of memories and habits,
the state of wonder at the infinite reaches of the being,
its inexhaustible creativity and total transcendence,
the absolute fearlessness
born from the realization of the illusoriness and transiency
of every mode of consciousness -
flow from a deep and inexhaustible source.
 

To know the source as source
and appearance as appearance,
and oneself as the source only
is self-realization.

(http://independentlyhealthy.typepad.com/.a/6a00d83454393369e201157072d55a970b-800wi)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 25, 2012, 11:24:59 PM
There can be progress
in the preparation (sadhana).
Realization is sudden.
The fruit ripens slowly,
but falls suddenly and without return.
 

The preparation is gradual,
the change itself is sudden and complete.
Gradual change does not take you
to a new level of conscious being.
You need courage to let go.
[If you lack courage,] it is because you are not fully convinced.
Complete conviction generates both desire and courage.
And meditation is the art of achieving faith through understanding.
In meditation you consider the teaching received,
in all its aspects and repeatedly,
until out of clarity confidence is born and,
with confidence, action.
Conviction and action are inseparable.
 

There are no steps to self-realization.
There is nothing gradual about it.
It happens suddenly and is irrevocably.
You rotate into a new demension,
seen from which the previous ones are mere abstractions.
Just like on sunrise you see things as they are,
so on self-realization you see everything as it is.
The world of illusion is left behind.

 

With some, realization comes imperceptibly,
but somehow they need convincing.
They have changed, but they do not notice it.
Such non-spectacular cases are often the most reliable.
 

The experience [of self-realization] is unique and unmistakable.
It will dawn on you suddenly,
when the obstacles are removed to some extent.
It is like a frayed rope snapping.
Yours is the work at the strands.
The break is bound to happen.
It can be delayed, but not prevented.
 

All will come through,
not a single soul (jiva) shall be lost.
 

For some time, the mental habits may linger
in spite of the new vision,
the habit of longing for the unknown past
and fearing the unknown future.
When you know these are of the mind only,
you can go beyond them.
 

[When the mind goes] emptiness remains,
awareness remains,
pure light of the conscious being remains.
It is like asking what remains of a room
when all the furniture is removed.
A most serviceable room remains.
And when even the walls are pulled down, space remains.
Beyond space and time
is the here and now of reality.
 

You will recognize that you have returned to your natural state
by a complete absence of all desire and fear.
After all, at the root of all desire and fear
is the feeling of not being what you are.
Just as a dislocated joint pains only as long as it is out of shape,

[On realization] That which cannot change, remains.
The great peace, the deep silence,
the hidden beauty of reality remain.
While it cannot be conveyed through words,
it is waiting for you to experience for yourself.
 
and is forgotten as soon as it is set right,
so is all self-concern a symptom of mental distortion
which disappears as soon as one is in the normal state.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 25, 2012, 11:33:42 PM
There are many persons who have a great attachment to their own individuality.
They want first and foremost to remain as an individual and then search, for they are not prepared to lose that individuality.
While retaining their identity, they want to find out what is the truth.

But in this process, you must get rid of the identity itself.
If you really find out what you are, you will see that you are not an individual, you are not a person, you are not a body.
(http://upload.wikimedia.org/wikipedia/commons/thumb/6/66/Nisargadatta_Maharaj.jpg/200px-Nisargadatta_Maharaj.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 27, 2012, 12:20:44 AM
LIFE IS LOVE AND LOVE IS LIFE
Q: What is the position of the man who was a sincere student of
Yoga for some time and then got discouraged and abandoned
all efforts?

M: What a man appears to do, or not to do, is often deceptive.
His apparent lethargy may be just a gathering of strength. The
causes of our behaviour are very subtle. One must not be quick
to condemn, not even to praise. Remember that Yoga is the
work of the inner self (vyakta) on the outer self (vyakti). All that
the outer does is merely in response to the inner.

Q: Still the outer helps.

M: How much can it help and in what way? It has some control
over the body and can improve its posture and breathing. Over
the mind’s thoughts and feelings it has little mastery, for it is it-
self the mind. It is the inner that can control the outer. The outer
will be wise to obey.

Q: If it is the inner that is ultimately responsible for man’s
spiritual development, why is the outer so much exhorted and
encouraged?

M: The outer can help by keeping quiet and free from desire
and fear. You would have noticed that all advice to the outer is in
the form of negations: don’t, stop, refrain, forego, give up, sac-
rifice, surrender, see the false as false. Even the little descrip-
tion of reality that is given is through denials — ‘not this, not this’,
(neti, neti). All positives belong to the inner self, as all absolutes
— to Reality.

Q: How are we to distinguish the inner from the outer in actual
experience?

M: The inner is the source of inspiration, the outer is moved by
memory. The source is untraceable, while all memory begins
somewhere. Thus the outer is always determined, while the
inner cannot be held in words. The mistake of students consists
in their imagining the inner to be something to get hold of, and
forgetting that all perceivables are transient and, therefore, un-
real. Only that which makes perception possible, call it Life or
Brahman, or what you like, is real.

Q: Must Life have a body for its self-expression?

M: The body seeks to live. It is not life that needs the body; it is
the body that needs life.

Q: Does life do it deliberately?

M: Does love act deliberately? Yes and no. Life is love and love
is life. What keeps the body together but love? What is desire,
but love of the self? What is fear but the urge to protect? And
what is knowledge but the love of truth? The means and forms
may be wrong, but the motive behind is always love — love of
the me and the mine. The me and the mine may be small, or
may explode and embrace the universe, but love remains.
LIFE IS LOVE AND LOVE IS LIFE.

Q: The repetition of the name of God is very common in India. Is
there any virtue in it?

M: When you know the name of a thing, or a person, you can
find it easily. By calling God by His name you make Him come to
you.

Q: In what shape does He come?

M: According to your expectations. If you happen to be unlucky
and some saintly soul gives you a mantra for good luck and you
repeat it with faith and devotion, your bad luck is bound to turn.
Steady faith is stronger than destiny. Destiny is the result of
causes, mostly accidental, and is therefore loosely woven. Con-
fidence and good hope will overcome it easily.

Q: When a mantra is chanted, what exactly happens?

M: The sound of mantra creates the shape which will embody
the Self. The Self can embody any shape — and operate
through it. After all, the Self is expressing itself in action — and a
mantra is primarily energy in action. It acts on you, it acts on
your surroundings.

Q: The mantra is traditional. Must it be so?

M: Since times immemorial a link was created between certain
words and corresponding energies and reinforced by number-
less repetitions. It is just like a road to walk on. It is an easy way
— only faith is needed. You trust the road to take you to your des-
tination.

Q: In Europe there is no tradition of a mantra, except in some
contemplative orders. Of what use is it to a modern young Wes-
terner?

M: None, unless he is very much attracted. For him the right
procedure is to adhere to the thought that he is the ground of all
knowledge, the immutable and perennial awareness of all that
happens to the senses and the mind. If he keeps it in mind all
the time, aware and alert, he is bound to break the bounds of
non-awareness and emerge into pure life, light and love. The
idea — ‘I am the witness only’ will purify the body and the mind
and open the eye of wisdom. Then man goes beyond illusion
and his heart is free of all desires. Just like ice turns to water,
and water to vapour, and vapour dissolves in air and disap-
pears in space, so does the body dissolve into pure awareness
(chidakash), then into pure being (paramakash), which is
beyond all existence and non-existence.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on October 27, 2012, 06:51:40 AM
Jewell,

Quote
"LIFE IS LOVE AND LOVE IS LIFE"

The whole of this talk is so wonderful-simple,clear and inspiring,and has that ring and cadence of Truth.Thanks very much.
Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 27, 2012, 02:13:27 PM
Dear Sri Ravi, Yes,i love his way of teaching. He express everything so simple,clear and strightforward. With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 28, 2012, 01:17:39 AM
 Go deep into the sense of 'I am' and you will find.

How do you find a thing you have mislaid or forgotton? You keep it in your mind until you recall it.

The sense of being, of 'I am' is the first to emerge. Ask yourself whence it comes, or just watch it quietly.

When the mind stays in the 'I am', without moving, you enter a state that cannot be verbalized but can be experienced. All you need to do is to try and try again.

How do you go about finding anything? By keeping your mind and heart on it. Interest there must be and steady remembrance. To remember what needs to be remembered is the secret of success. You come to it through earnestness.

Take the first step first. All blessings come from within. Turn within. 'I am' you know. Be with it all the time you can spare, until you revert to it spontaneously. There is no simpler and easier way.

 Questioner: Since I cannot improve sattva, am I to deal with tamas and rajas only? How do I deal with them?

Nisargadatta: By watching their influence in you and on you. Be aware of them in operation, watch their expression in your thoughts, words and deeds, and gradually their grip on you will lessen and the clear light of sattva will emerge.

 Questioner: I can see the mechanism of my confusion, but I do not see my way out of it.

Nisargadatta: The very examination of the mechanism shows the way. After all, your confusion is only in your mind, which so far has never rebelled against confusion and never got to grips with it. It rebelled only against pain.

Be alert. Question, observe, investigate, learn all you can about confusion, how it operates, what it does to you and others. By being clear about confusion you become clear of confusion.

 Use your mind. Remember. Observe.

You are not different from others. Most of their experiences are valid for you too.

Think clearly and deeply, go into the structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions.

Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.

Just keep in mind the feeling 'I am', merge in it, till your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling 'I am'.

 Questioner: Then what is needed?

Nisargadatta: Distrust your mind, and go beyond.

Questioner: What shall I find beyond the mind?

Nisargadatta: The direct experience of being, knowing and loving.

Questioner: How does one go beyond the mind?

Nisargadatta: There are many starting points - they all lead to the same goal. You may begin with selfless work, abandoning the fruits of action; you may then give up thinking and in the end give up all desires. Here, giving up (tyaga) is the operational factor.

Or you may not bother about anything you want, or think, or do and just stay put in the thought and feeling 'I am, focussing 'I am firmly in your mind.

All kind of experience may come to you - remain unmoved in the knowledge that all perceivable is transient, and only the 'I am' endures.

 Truth is simple and open to all. Why do you complicate? Truth is loving and lovable. It includes all, accepts all, purifies all.

It is untruth that is difficult and a source of trouble. It always wants, expects, demands. Being false, it is empty, always in search of confirmation and reassurance. It is afraid of and avoids inquiry. It identifies itself with any support, however weak and momentary. Whatever it gets, it loses and asks for more.

 Questioner: Why do you keep on dismissing the person (vyakti) as of no importance? Personality is the primary fact of our existence. It occupies the entire stage.

Nisargadatta: As long as you do not see that it is a mere habit, built on memory, prompted by desire, you will think yourself to be a person - living, feeling, thinking, active, passive, pleased or pained. Question yourself, ask yourself: 'Is it so?', 'Who am I?', 'What is behind and beyond all this?' And soon you will see your mistake. And it is in the very nature of a mistake to cease to be, when seen.

 Go on pondering, wondering, being anxious to find a way. Be conscious of yourself, watch your mind, give it your full attention. Don't look for quick results; there may be none within your noticing. Unkown to you, your psyche will undergo a change, there will be more clarity in your thinking, charity in your feeling, purity in your behaviour.

You need not aim at these - you will witness the change all the same. For, what you are now is the result of inattention and what you become will be the fruit of attention.

 Nisargadatta: The nature of the perfect mirror is such that you cannot see it. Whatever you can see is bound to be a stain. Turn away from it, give it up, know it as unwanted.

Questioner: All perceivables, are they stains?

Nisargadatta: All are stains

Questioner: The entire world is a stain.

Nisargadatta: Yes, it is.

Questioner: How awful! So, the universe is of no value?

Nisargadatta: It is of tremendous value. By going beyond it you realize yourself.

Questioner: But why did it come into being in the first instance?

Nisargadatta: You will know when it ends.

Questioner: Will it ever end?

Nisargadatta: Yes, for you.

Questioner: When did it begin?

Nisargadatta: Now.

Questioner: When will it end?

Nisargadatta: Now.

Questioner: It does not end now?

Nisargadatta: You don't let it.

Questioner: I want to let it.

Nisargadatta: You don't. All your life is connected with it. Your past and future, your desires and fears, all have their roots in the world. Without the world where are you. who are you?

Questioner: But that is exactly what I came to find out.

Nisargadatta: And I am telling you exactly this: find a foothold in the beyond and all will be clear and easy.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 29, 2012, 04:03:57 AM
May 10, 1980 Maharaj: How did I get to the truth that I prevail everlastingly?

    By meditating on the meditator, by "I Amness" merging into "I Airiness".

    Only then did I understand what my true nature is.

    The great Sages meditated in the same way.

    Nobody had told me how to do it.

    I did not seek this knowledge externally.

    It sprouted within me.

    I meditated like the Sages and saw a vision.

    Initially, there was space, and in the space I saw the principles embodied.

    Actually, they have no bodies, but in my vision they had bodies.

    I called them Prakriti and Purusha, the male and female aspects of cosmic consciousness.

    Until the union of Prakriti and Purusha, the dynamic, all-pervading consciousness lay in a dormant state.

    In the union of the male and female aspects, emissions were planted in the female of these figures.

    When these emissions merged in the womb they started taking form.

    After nine months of gestation, an infant was delivered.

    That consciousness which was planted in the womb was the causal body, the "lingadeha".

    In that "lingadeha", the knowledge "I Am" was in a dormant condition.

    This is what I saw in meditation.


Questioner: How did we lose this pure consciousness state?

M: Every being experiences the Isvara state, either directly or potentially, but he is so wrapped up in this objective world that he loses his identity.

    You must know what this "I Am" principle is.

    It appears spontaneously and with its appearance begins the riddle of conceptual life.


Q: How do I start this search for my Self?

M: Start from the very beginning.
 In this gross world I began with my parents, because I knew full well that my principle was already dwelling there in the collection of their bodily elements out of which I emanated.

    But I came to the conclusion that I could not be that principle which came from the mother's body.

    There is nobody here who is 100 years old.

    Does that mean that 100 years ago you did not exist?


Q: I don't know.

M: The one who said, "I don't know" must have been there; in short, you were not like this, but you must have been something.

    You must comprehend this correctly.

    100 years back I was not like this; so, the one pointing this out must have been there.

    You did, and do, exist unto eternity.

    What I am expounding does not relate to worldly knowledge.

    You do not want to give up either worldly knowledge or so-called spiritual knowledge, and yet, through these worldly concepts, you want to understand the riddle of your existence, and that is precisely why you are not able to understand.

    In truth, your state is one of Absolute bliss, not this phenomenal state.

    In that non-phenomenal state you are full of bliss but there is no experience of its presence.

    In that state there is no trace of misery or unhappiness, only unalloyed bliss.

    What am I talking about?


Q: Ananda (bliss).

M: Because you want some satisfaction according to your own concepts, you try to qualify unalloyed bliss.

    The term "ananda" has significance only when it signifies that the bodily beingness is available to experience it.

    When you are in deep sleep and you start to see forms, you are actually dreaming.

    Aren't those dream forms coming from your own beingness?


    Whatever you see, even in the waking state, doesn't it come from your own beingness which is dwelling within the body?

    In deep sleep, consciousness was in a dormant condition; there were no bodies, no concepts, no encumbrances.

    Upon the arrival of this apparently wakeful state, with the arrival of the concept "I Am", the love of "I Am" woke up.

    That itself is Maya, illusion.

Q: Does Maharaj mean that the experiencer of the three states is the Self?

M: That is the Saguna Brahman state; because of your beingness the other states are.

    The dream world is very old, it is not new.

    You see old monuments in your dreams.

    Your beingness is very powerful.

    The emergence of this beingness itself constitutes time.

    Everything is beingness, but I, the Absolute, am not that.

    In meditation, there was space, when suddenly two forms appeared out of no-form, Prakriti and Purusha, and the quintessence of these forms was the knowledge "I Am".

    There were no forms, then suddenly forms appeared, just as in the dream world.

    You as a dreamer are sleeping on the bed, but in your dream world you see a body and you think it is you, and you are doing everything through this dream body.

    In that same way, bodies are created in the so-called waking state.

    The Prakriti and Purusha state has no form and is eternal, having neither a beginning nor an end.

    But from it come the five elements, and with them, simultaneously, the body is formed at the moment that time is first experienced.

    This process is ever continuing, with the body-form merely indicative of the opportunity to experience time.

    This explanation will not reach home to everyone.

    At the moment of so-called death, with what identity would you like to depart?

Q: As Parabrahman.

M: The Absolute, which I call Parabrahman, what is it like?

    What you are doing is multiplying words with more words, concepts with more concepts.


Q: Maharaj must take me out of this.

M: Can you define what you are?

Q: I must have your blessing to understand what I am.

M: You are very adept at word-games.

    While I am talking about knowledge that is beyond this phenomenal world, you are trying to understand through worldly concepts and words.

    Give up all these concepts and inquire into the nature of your beingness.

    How did you happen to be?

    Ponder it!

    The real blessing of the Guru comes when your knowledge itself sprouts inside you.

(http://www.prahlad.org/gallery/nisargadatta_250.jpg)(http://www.glittergraphics.org/graphics/heart/images/glitterimageshearts99.gif)(https://si0.twimg.com/profile_images/1180172900/Ramana_Maharshi.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 29, 2012, 08:20:32 PM
Your own little body too is full of mysteries and dangers, yet you are not afraid of it, for you take it as your own.
What you do not know is that the entire universe is your body, and you need not be afraid of it.
You may say you have two bodies: the personal and the universal. The personal comes and goes, the universal is always with you.
The entire creation is your universal body. You are so blinded by what is personal, that you do not see the universal.
This blindness will not end by itself - it must be undone skilfully and deliberately.
When all illusions are understood and abandoned, you reach the error-free and perfect state in which all distinctions between the personal and the universal are no more.
(http://yang-sheng.com/wp-content/uploads/2011/03/sun-moon-northpole.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on October 31, 2012, 01:20:50 AM
"This dwelling on the sense 'I am' is the simple, easy and natural Yoga, the Nisarga Yoga.
There is no secrecy in it and no dependence; no preparation or initiation is required.
Whoever is puzzled by his very existence as a conscious being and earnestly wants to find his own source,
can grasp the ever-present sense of 'I am' and dwell on it assiduously and patiently,
till the clouds obscuring the mind dissolve and the heart of being is seen in all its glory."

Maurice Frydman



"There's nothing from which the world could profit more than from giving up profit.
A man who's no longer thinking in terms of winning and loosing is truly non-violent man, since he's above all conflicts." 
- Nisargadatta
(http://www.gifszone.com/content/saint_valentine/glitter_heart/glitter_heart_23.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 01, 2012, 02:44:04 AM
Your expectation of something unique and dramatic, of some wonderful explosion, is merely hindering and delaying your Self Realization.
You are not to expect an explosion, for the explosion has already happened - at the moment when you were born,
when you realized yourself as Being-Knowing-Feeling. There is only one mistake you are making: you take the inner for the outer and the outer for the inner.
What is in you, you take to be outside you and what is outside, you take to be in you. The mind and feelings are external, but you take them to be intimate.
You believe the world to be objective, while it is entirely a projection of you psyche. That is the basic confusion and no new explosion will set it right!
You have to think yourself out of it. There is no other way.

Watch your thoughts as you watch the street traffic. People come and go; you register without response.
It may not be easy in the beginning, but with some practice you will find that your mind can function on many levels at the same time and you can be aware of them all.
It is only when you have a vested interest in any particular level, that your attention gets caught in it and you black out on other levels.
Even then, the work on the blacked out levels goes on, outside the field of consciousness. Do not struggle with your memories and thoughts.
Try only to include in your field of attention the other, more important questions, like "Who am I?", "How did I happen to be born?"
"Whence this universe around me?" "What is real and what is momentary?" No memory will persist if you lose interest in it.
It is the emotional link that perpetuates the bondage.

You are always seeking pleasure, avoiding pain, always after happiness and peace.Don't you see that it is your very search for happiness that makes you feel miserable?
Try the other way: Indifferent to pain and pleasure, neither asking nor refusing, give all your attention to the level on which "I AM" is timelessly present.
Soon you will realise that peace and happiness are in your very nature and it is only seeking them through some particular channels that disturbs. 
Avoid the disturbance, that is all.There is no need to seek: You would not seek what you are already have. You yourself are God, the Supreme Reality.

To begin with, trust me, trust the teacher. It enables you to make the first step - and then your trust is justified by your own experience.
In every walk of life, initial trust is essential; without it, little can be done. Every undertaking is an act of faith. Even your daily bread you eat on trust.
By remembering what I told you,  you will achieve everything. I am telling you again: You are the all pervading, all transcending reality.
Behave accordingly: think, feel and act in harmony with the whole and the actual experience of what I say will dawn upon you in no time!
No effort is needed. Have faith and act on it.

Please see that I want nothing from you.It is in your own interest that I speak, because above all you love yourself, you want yourself secure and happy.
Don't be ashamed of it, don't deny it. It is natural and good to love oneself.Only you should know what exactly you love.
It is not the body that you love, it is Life - perceiving, feeling , thinking, doing, loving, striving, creating. It is that Life you love, which is you, which is all.
Realize it in its totality, beyond all divisions and limitations, and all your desires will merge in it, for the greater contains the smaller.
Therefore, find yourself; for in finding that, you find all.

Everybody is glad to be, but few know the Fullness of it. You come to know by dwelling in your mind on "I AM", "I KNOW" "I LOVE"
- with the will of reaching the deepest meaning of these words.

(http://larrysmusings.files.wordpress.com/2012/07/krisha-the-source.jpg?w=640)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on November 01, 2012, 05:41:33 AM
Jewell,

"There is only one mistake you are making: you take the inner for the outer and the outer for the inner.
What is in you, you take to be outside you and what is outside, you take to be in you. The mind and feelings are external, but you take them to be intimate.
You believe the world to be objective, while it is entirely a projection of you psyche. That is the basic confusion and no new explosion will set it right!
You have to think yourself out of it. There is no other way"

Wonderfully said.As ever,Maharaj is putting it in a simple and straight manner.Thanks very much.

Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 02, 2012, 12:40:18 AM
Thank You Very much,dear Sri Ravi! Yes,i love His simplycity,it is so refreshing.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 02, 2012, 12:44:55 AM
The 'I am' came first, it's ever present, ever available, refuse all thoughts except 'I am', stay there.

Understanding the 'I am', your sense of 'being' or just 'presence' is extremely important as on it rests the entire outcome of the teaching.
Firstly, are you at all aware of your 'being' or of the fact that 'you are'?
You have 'to be' before anything else can be, your sense of 'presence' or the feeling 'I am' is really fundamental to anything that has to follow.
Secondly, this sense of 'being' or the feeling 'I am', was it not the very first event or happening before any of your living experiences could begin?
Apply your mind go back in time to the moment when it dawned on you that 'you are' or 'I am'.
This 'I am' is still there with you, ever present, ever available, it was and still is the first thought, refuse all other thoughts and come back there and stay there.
So try to understand and grasp this 'beingness' or 'I amness' that is inherent in you. The more precisely and clearly you do it the more rapid will be your progress.
(http://img3.lapunk.hu/tarhely/nem2/galeria/673578.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 02, 2012, 02:40:27 AM
Consistently and with perseverance separate the 'I am' from 'this' or 'that', just keep in mind the feeling 'I am'.

All this is not as easy as it sounds, it is hard work, your consistency and perseverance are keys to your success.
Separate the 'I am' from 'I am this' or' I am that' or 'I am so and so' all these are add-ons and have been loaded onto you by others and society.
All these appendages on the 'I am' may be of some value in your day to day living but if your goal or quest is for eternity, then they are impediments.
You will have to separate them from the 'I am' and just keep in mind your sense of 'presence' or the feeling 'I am'.

Give all your attention to the 'I am', which is timeless presence, the 'I am' applies to all, come back to it repeatedly.

Use your memory to go back in time to the stage when you just came to know that 'you are' without words. Did you have a sense of time then? Did you know who you are or who your parents are? Did you know where you were geographically located? You knew none of these, it was a timeless presence, you did of course know space which came with the 'I am', but not time, and this timeless presence applies to all. Come back to this timeless and wordless 'I am' again and again.

Hold on to the 'I am' to the exclusion of everything else, the 'I am' in movement creates the world, the 'I am' at peace becomes the Absolute.

Leave everything aside and just grab hold of the 'I am'. Just observe its power, its stirrings, and its movements that created the world along with which came all this turmoil and misery. Come back to the 'I am' and let the 'I am' be in the 'I am'. Then it becomes still and disappears, and then there is peace, for there is only the Absolute now.


Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 02, 2012, 08:02:39 PM
The 'I am' has brought you in, the 'I am' will take you out, the 'I am' is the door, stay at it! It's open!

The feeling 'I am' very clearly qualifies as the port of entry or doorway through which you came into this world and thus it also qualifies as the way out.
And there is no other way out! Stay at it and you shall see that this door is always open, it was never closed.
Unless you go back and stay in the 'I am' for a sufficiently long time you won't come to know this fact.

You have to be there before you can say 'I am', the 'I am' is the root of all appearance.

There definitely was a substratum on which this knowledge 'I am' arose, it was a wordless feeling.
It was only when you learnt a language that you could say 'I am'. Along with the wordless 'I am' also came space and the world,
so the 'I am' is at the root of whatever you perceive.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 03, 2012, 12:14:22 PM
Dear Jewell,

Yes. One should contemplate I AM in a wordless language.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 03, 2012, 12:33:14 PM
Dear Sri Subramanian sir, Yes,coz,even without the thought 'I am' we know that we are. That feeling,knowing of presence is there.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 03, 2012, 03:04:53 PM
Dear Jewell,

I AM THAT I AM - is the famous Biblical sentence.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 03, 2012, 03:15:26 PM
Dear Sri Subramanian sir,

Yes,It is famous sentence everywhere. It is the Truth itself!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 03, 2012, 05:43:26 PM
The 'I am' is your greatest foe and greatest friend, foe when binding to the illusion as body, friend when taking out of the illusion as body.

When the sense or feeling 'I am' appeared on you it duped you into believing that you are the body, and later on that you are so-and-so.
It strengthened the illusion all the more as time went by and thus began all the turmoil and suffering, in this sense it is your foe.
But now the Guru tells you to come back to the 'I am', understand it, stay there, make friends with it or rather make it your guide, God or Guru.
Doing so the 'I am' shall help you break the illusion and it will itself lead you to the source.

The beginning and the end of knowledge is the 'I am', be attentive to the 'I am', once you understand it, you are apart from it.

Whatever the volume of knowledge maybe it has to begin with the primary knowledge or concept 'I am'.
The 'I am' is the one, and then with two, three, four and so forth the structural labyrinth of knowledge builds.
You have to go back, retrace the steps in the maze and when you do so correctly you will end up at the 'I am'. Give all your attention to this 'I am',
by and by you shall come to understand it and all its implications as well.
The clearer your understanding of the 'I am' is, the more distinctly apart from it you are.

You must meditate on the 'I am' without holding on to the body-mind, the 'I am' is the first ignorance, persist on it and you will go beyond it.

Bring all your attention to the 'I am', meditate on it; try to do it by keeping the body- mind totally aside.
In the beginning the body-mind will resist this abidance in 'I am', but with practice they will automatically not interfere.
Remember, this 'I am' has tricked you into believing the unreal so you may call it the first ignorance.
You have to be after this 'I am' constantly only then can you go beyond it; otherwise it will continue playing games with you.


(http://www.sadguru.us/Siddharamphoto1.JPG)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Hari on November 03, 2012, 05:44:26 PM
Isn't He the Guru Sri Nasargadatta Maharaj?
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 03, 2012, 05:50:12 PM
Yes,He is Siddharameshvar Maharaj,the Guru of Nisargadatta Maharaj.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Hari on November 03, 2012, 05:52:34 PM
He has very kind and gentle look, absolutely peaceful.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 03, 2012, 06:02:41 PM
Yes,very peacefull. He is a Great Guru,so simple and clear,and yet so Powerful.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 04, 2012, 05:39:40 PM
Your Guru, your God, is the 'I am', with its coming came duality and all activity, stay on the 'I am', you are before the 'I am' appeared.

The entire process of perception and all activity is based on duality: the subject and the object, the observer and the observed, the doer and the done.
It is only after the appearance of 'I am' that all duality and activity began, not before that, so at the root lies the 'I am' that triggered everything.
Track down the 'I am' and stay on it, only then will you realize that you are before the 'I am' appeared.

The 'I am' concept is the last outpost of the illusion, hold on to it, stabilize in the 'I am', then you are no more and individual.

Moving out of a country, at the border, there are checkpoints and then it is 'no-man's land' till another country begins its checkpoints.
Similarly, to move out of this country or illusion the 'I am' is the last and only outpost, there is no other way out.
Stay at this outpost, stabilize yourself over there in the 'I am', and when you do so you are no more an individual.

The person is merely the result of a misunderstanding. In reality, there is no such thing.
Feelings, thoughts and actions race before the watcher in endless succession, leaving traces in the brain and creating an illusion of continuity.
A reflection of the watcher in the mind creates the sense of "I" and the person acquires an apparently independent existence.
In reality there is no person, only the watcher identifying himself with the "I" and the "mine".
 
(http://www.silenciointerior.net/cocina/wp-content/uploads/2011/03/nisargadatta_maharaj_19-scaled500.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 05, 2012, 04:47:28 PM
Without doing anything you have the knowledge 'I am', it has come spontaneously and unwillingly on you, stay there and put an ax to the 'I am'.

See the beauty of it, this knowledge 'I am' has dawned on you without any effort on your part; it has come on its own without you willing it to be so.
This 'I am' will also go on its own without asking or telling you, but before that happens, stabilize in the 'I am' and liquidate it, then there is no death for you.

Only be the 'I am', just be, the 'I am' has appeared on your homogenous state, the one free of the 'I am' is liberated, you are prior to the 'I am'.

You are absolutely free, homogenous and formless, on this state has the 'I am' appeared and then it tricked you into believing that you are the bodymind.
In order to go back to your True state you have to abide in the 'I am', just be, that's all; moreover the 'I am' is closest to your True state so just stay there.
Abide in the 'I am' with the understanding that you are not the 'I am' but you are prior to it.

Worship the indwelling 'I am' in you, it is the 'I am' that is born, it is the 'I am' that will die, you are not that 'I am'.

This indwelling principle 'I am' that has appeared on your True being is the one that is born and it is the one that will die.
You are not the 'I am', but in order to understand this and transcend the 'I am' you have to worship it, stay with it constantly, only then will it be pleased with you and release you from its clutches.

 

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 06, 2012, 01:02:37 AM

 
When you encounter sorrow and suffering, remain with it and don't try to escape from it. Don't throw yourself into blind activity. Neither learning nor acting can really help. Be with the presence of sorrow and uncover their roots - help with insight is real help.
 
Understanding confusion means becoming free of it.
 
The world and the thinking are states of being. The divine is not a state, it penetrates all states, but is no state of anything else.
 
Nothing extraordinary can happen to a consciousness knowing exactly what it wants.
 
Delayed reaction is wrong reaction. Thinking, feeling and action must be a unity and happen together with the situation requiring them.
 
What is the worth of a happiness for which you must strive and work? Real happiness is spontaneous and effortless.
 
In my view, everything happens by itself, quite spontaneously. But humans think they would work for a win, towards a purpose.
 
There's nothing from which the world could profit more than from giving up profit. A man who's no longer thinking in terms of winning and loosing is truly non-violent man, since he's above all conflicts.
 
It's the nature of thinking to differentiate things and specialize itself. There's no harm to that, but it isn't true when one thinks of oneself as separate from things. Things and humans are different, but not separate. Nature is one, reality is one. There are opposites, but no contradictions.
 
You will receive everything you need when you stop asking for what you do not need.
 
There's no state in which one is seeing reality. WHO is seeing WHAT? You can only BE real. (And that you are always.) The problem exists only in thinking. Let all false ideas go, that's all. There's no need for true ideas. (Since there are none.)
 
Suffering is exclusively the result of attachment or resistance, it is a sign of lacking readiness to go on, to flow with life.
 
In my world, nothing ever goes wrong.
 
It is your restlessness that causes chaos.
 
Love is will, the will to share your happiness with all. Being happy, making happy, this is the rhythm of love.

If you are angry or in pain, separate yourself from anger and pain and watch them. Externalization is the first step to liberation.
 
The real does not die, the unreal never lived. Set your mind right and all will be right. When you know that the world is one, that humanity is one, you will act accordingly. But first of all you must attend to the way you feel, think and live. Unless there is order in yourself, there can be no order in the world.
 
Nothing is done by me, everything just happens I do not expect, I do not plan, I just watch events happening, knowing them to be unreal.
 
Everybody dies as he lives. I am not afraid of death, because I am not afraid of life. I live a happy and shall die a happy death. Misery is to be born, not to die.
 
You do not have any problems, only your body has problems...In your world, nothing stays, in mine nothing changes.
 
My stand is clear: produce to distribute, feed before you eat, give before you take, think of others, before you think of yourself. Only a selfless society based on sharing can be stable and happy. This is the only practical solution. If you do not want it - fight.
 
Absolute perfection is here and now, not in some future, near or far. The secret is in action - here and now. It is your behavior that blinds you to yourself. Disregard whatever you think yourself to be and act as if you were absolutely perfect - whatever your idea of perfection may be. All you need is courage.
 
Whenever love is withheld and suffering allowed to spread, war becomes inevitable. Our indifference to our neighbor's sorrow brings suffering to our door.
 
Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being.
 
The greatest guru is your inner self. Truly he is the supreme teacher. He alone can take you to your goal and he alone meets you at the end of the road. Confide in him and you need no outer guru.
 
You cannot transcend what you do not know. To go beyond yourself, you must know yourself.
 
You will receive everything you need when you stop asking for what you do not need.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 06, 2012, 10:04:36 PM
Questioner: Without God's power nothing can be done. Even you would not be sitting here and talking to us without Him.
 
Maharaj: All is His doing, no doubt. What is it to me, since I want nothing? What can God give me, or take away from me?
What is mine is mine and was mine even when God was not. Of course, it is a very tiny little thing, a speck - the sense 'I am',
the fact of being. This is my own place, nobody gave it to me. The earth is mine; what grows on it is God's.
 
Q: Did God take the earth on rent from you?
 
M: God is my devotee and did all this for me.
 
Q: Is there no God apart from you?
 
M: How can there be? 'I am' is the root, God is the tree. Whom am I to worship, and what for?
 
Q: Are you the devotee or the object of devotion?
 
M: I am neither, I am devotion itself.
 
Q: There is not enough devotion in the world.
 
M: You are always after the improvement of the world. Do you really believe that the world is waiting for you to be saved?
 
Q: I just do not know how much I can do for the world. All I can do, is to try. Is there anything else you would like me to do?
 
M: Without you is there a world? You know all about the world, but about yourself you know nothing. You yourself are the
tools of your work, you have no other tools. Why don't you take care of the tools before you think of the work?
 
Q: I can wait, while the world cannot.
 
M: By not inquiring you keep the world waiting.
 
Q: Waiting for what?
 
M: For somebody who can save it.
 
Q: God runs the world, God will save it.
 
M: That's what you say! Did God come and tell you that the world is His creation and concern and not yours?
 
Q: Why should it be my sole concern?
 
M: Consider. The world in which you live, who else knows about it?
 
Q: You know. Everybody knows.
 
M: Did anybody come from outside of your world to tell you? Myself and everybody else appear and disappear in your world.
We are all at your mercy.
 
Q: It cannot be so bad - I exist in your world as you exist in mine.
 
M: You have no evidence of my world. You are completely wrapped up in the world of your own making.
 
Q: I see. Completely, but - hopelessly?
 
M: Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have
created, is neither continuous nor permanent and is based on a misapprehension. He pleads with you to get out of it, by the
same way by which you got into it. You got into it by forgetting what you are and you will get out of it by knowing yourself as
you are.
 
Q: In what way does it affect the world?
 
M: When you are free of the world, you can do something about it. As long as you are a prisoner of it, you are helpless to
change it. On the contrary, whatever you do will aggravate the situation.
 
Q: Righteousness will set me free.
 
M: Righteousness will undoubtedly make you and your world a comfortable, even happy place. But what is the use? There is
no reality in it. It cannot last.
 
Q: God will help.
 
M: To help you God must know your existence. But you and your world are dream states. In dream you may suffer agonies.
None knows them and none can help you.
 
Q: So all my questions, my search and study are of no use?
 
M: These are but the stirrings of a man who is tired of sleeping. They are not the causes of awakening, but its early signs. But,
you must not ask idle questions, to which you already know the answers.
 
Q: How am I to get a true answer?
 
M: By asking a true question - non-verbally, but by daring to live according to your lights. A man willing to die for truth will get
it.
 
Q: Another question. There is the person. There is the knower of the person. There is the witness. Are the knower and the
witness the same, or are they separate states?
 
M: The knower and the witness are two or one? When the knower is seen as separate from the known, the witness stands
alone. When the known and the knower are seen as one, the witness becomes one with them.
 
Q: Who is the jnani? The witness or the supreme?
 
M: The jnani is the supreme and also the witness. He is both being and awareness. In relation to consciousness he is
awareness. In relation to the universe he is pure being.
 
Q: And what about the person? What comes first, the person or the knower.
 
M: The person is a very small thing. Actually it is a composite, it cannot be said to exist by itself. Unperceived, it is just not
there. It is but the shadow of the mind, the sum total of memories. Pure being is reflected in the mirror of the mind, as knowing.
What is known takes the shape of a person, based on memory and habit. It is but a shadow, or a projection of the knower
onto the screen of the mind.
 
Q: The mirror is there, the reflection is there. But where is the sun?
 
M: The supreme is the sun.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 07, 2012, 07:15:21 PM
Q: I can see the picture, but who is the painter? Who is responsible for the terrible and yet adorable experience?
 
M: The painter is in the picture. You separate the painter from the picture and look for him. Don't separate and don't put false
questions. Things are as they are and nobody in particular is responsible. The idea of personal responsibility comes from the
illusion of agency. 'Somebody must have done it, somebody is responsible'. Society as it is now, with its framework of laws and
customs, is based on the idea of separate and responsible personality, but this not the only form a society can take. There may
be other forms, where the sense of separation is weak and responsibility diffused.
 
Q: An individual with a weak sense of personality - is he nearer self-realization?
 
M: Take the case of a young child. The sense of 'I-am' is not yet formed, the personality is rudimentary. The obstacles to
self-knowledge are few, but the power and the clarity of awareness, its width and depth are lacking. In the course of years
awareness will grow stronger, but also the latent personality will emerge and obscure and complicate. Just as the harder the
wood, the hotter the flame, so the stronger the personality, the brighter the light generated from its destruction.
 
Q: Have you no problems?
 
M: I do have problems. I told you already. To be, to exist with a name and form is painful, yet I love it.
 
Q: But you love everything!
 
M: In existence everything is contained. My very nature is to love; even the painful is lovable.
 
Q: It does not make it less painful. Why not remain in the unlimited?
 
M: It is the instinct of exploration, the love of the unknown, that brings me into existence. It is in the nature of being to see
adventure in becoming, as it is in the very nature of becoming to seek peace in being. This alteration of being and becoming is
inevitable: but my home is beyond.
 
Q: I you home in God?
 
M: To love and worship a god is also ignorance. My home is beyond all notions, however sublime.
 
Q: But God is not a notion! It is the reality beyond existence.
 
M: You may use any word you like. Whatever you may think of, I am beyond it.
 
Q: Once you know your home, why not stay in it? What takes you out of it?
 
M: Out of love for corporate existence one is born and once born, one gets involved in destiny. Destiny is inseparable from
becoming. The desire to be the particular makes you into a person with all its personal past and future. Look at some great
man, what a wonderful man he was! And yet how troubled was his life and limited it fruits. How utterly dependent is the
personality of man and how indifferent is its world. And yet we love it and protect it for its very insignificance.
 
Q: The war is on and there is chaos and you are being asked to take charge of a feeding center. You are given what is needed
it is only a question of getting through the job. Will you refuse it?
 
M: To work, or not to work, is one and the same to me. I may take charge, or may not. There may be others, better endowed
for such tasks, than I am - professional caterers for instance. But my attitude is different. I do not look at death as a calamity, as
I do not rejoice at the birth of a child. The child is out for trouble while the dead is out of it. Attachment to life is attachment to
sorrow. We love what gives us pain. Such is our nature.
 
For me the moment of death will be a moment of jubilation, not of fear. I cried when I was born and I shall die laughing.
 
Q: What is the change in consciousness at the moment of death?
 
M: What change do you expect? When the film projection ends, all remains the same as when it started. The state before you
were born was also the state after death, if you remember.
 
Q: I remember nothing.
 
M: Because you never tried. It is only a question of tuning in the mind. It requires training. of course.
 
Q: Why don't you take part in social work?
 
M: But I am doing nothing else all the time! And what is the social work you want me to do? Patchwork is not for me. My
stand is clear: produce to distribute, feed before you eat, give before you take, think of others, before you think of yourself.
Only a selfless society based on sharing can be stable and happy. This is the only practical solution. If you do not want it - fight.
 
Q: It is all a matter of gunas. Where tamas and rajas predominate, there must be war. Where sattva rules, there will be
peace.
 
M: Put it whichever way you like, it comes to the same. Society is built on motives. Put goodwill into the foundations and you
will not need specialized social workers.
 
Q: The world is getting better.
 
M: The world had all the time to get better, yet it did not. What hope is there for the future? Of course, there have been and
will be periods of harmony and peace, when sattva was in ascendance, but things get destroyed by their own perfection. A
perfect society is necessarily static and, therefore, it stagnates and decays. From the summit all roads lead downwards.
Societies are like people - they are born, they grow to some point of relative perfection and then decay and die.
 
Q: Is there not a state of absolute perfection which does not decay?
 
M: Whatever has a beginning must have an end. In the timeless all is perfect, here and now.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 07, 2012, 09:45:48 PM
Q: But shall we reach the timeless in due course?
 
M: In due course we shall come back to the starting point. Time cannot take us out of time, as space cannot take us out of
space. All you get by waiting is more waiting. Absolute perfection is here and now, not in some future, near or far. The secret is
in action - here and now. It is your behavior that blinds you to yourself. Disregard whatever you think yourself to be and act as
if you were absolutely perfect - whatever your idea of perfection may be. All you need is courage.
 
Q: Where do I find such courage?
 
M: In yourself, of course. Look within.
 
Q: Your grace will help.
 
M: My grace is telling you now: look within. All you need you have. Use it. Behave as best you know, do what you think you
should. Don't be afraid of mistakes; you can always correct them, only intentions matter. The shape things take is not within
your power; the motives of your actions are.
 
Q: How can action born from imperfection lead to perfection?
 
M: Action does not lead to perfection; perfection is expressed in action. As long as you judge yourself by your expressions,
give them utmost attention; when you realize your own being, your behavior will be perfect - spontaneously.
 
Q: If I am timelessly perfect, then why was I born at all? What is the purpose of this life?
 
M: It is like asking: what does it profit gold to be made into an ornament? The ornament gets the color and the beauty of gold;
gold is not enriched. Similarly, reality expressed in action makes the action meaningful and beautiful.
 
Q: What does the real gain through its expressions?
 
M: What can it gain? Nothing whatsoever. But it is in the nature of love to express itself, to affirm itself, to overcome
difficulties. Once you have understood that the world is love in action, you will look at it quite differently. But first your attitude
to suffering must change. Suffering is primarily a call for attention, which itself is a movement of love. More than happiness, love wants growth, the widening and deepening of consciousness and being. Whatever prevents becomes a cause of pain and love does not shirk from pain. Sattva, the that works for righteousness and orderly development, must not be thwarted. When
obstructed it turns against itself and becomes destructive. Whenever love is withheld and suffering allowed to spread, war
becomes inevitable. Our indifference to our neighbor's sorrow brings suffering to our door.
 
(http://2.bp.blogspot.com/_5BeY6HhRZ7w/TN2sngiJP8I/AAAAAAAABNc/2pTausrvTiY/s1600/Nisargadatta_Maharaj_seated_eyes_closed_smiling+-+editec.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: right2be on November 08, 2012, 02:27:53 AM
Dear jewell,

Thank you very much for these writings of Maharaj.
They are beautiful and are great help me and for anybody on their spiritual path.

Namaskar
Ivac_d
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 08, 2012, 12:45:43 PM
Dear ivac_d,

Thank You Very much! I find Maharaj's teachings very helpful too. They are real treasure!
Here is the link where You can find all Maharaj's books in pdf files and many other writings too.

http://www.prahlad.org/gallery/nisargadatta_maharaj.htm (http://www.prahlad.org/gallery/nisargadatta_maharaj.htm)

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 08, 2012, 09:37:58 PM
Divine vision means acquaintance with,
and crystalline understanding of, the universal energy.
God and the devotee are one,
in his very nature the devotee is identical with God.
So long as one has not realized God,
one does not know what justice and injustice are, |
but with realization the devotee comes to know
the distinction between justice and injustice,
the essential and the contingent,
the eternal and the evanescent,
and this leads to his emancipation.



The divine vision eliminates individuality;
the manifest is clearly distinguished from the unmanifest.
When the sense of individuality is replaced
by that of impersonal consciousness
the devotee knows that he is pure consciousness.
Manifestation is pure consciousness
manifesting itself in all the different names and forms;
the spiritually enlightened take part in it sportively,
knowing that it is only the play of universal consciousness.
(http://3.bp.blogspot.com/_Ol8a3-idTlg/TJpAhVlRjkI/AAAAAAAAAIQ/Mpc1TZPvnGQ/s320/SriNisargadatta02.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 08, 2012, 09:55:35 PM
THE SOUL, THE WORLD, BRAHMAN AND SELF REALIZATION





The consciousness of ones own being, of the world, and of its supporting primal force are experienced all at once. Awareness of ones own being does not mean here the physical consciousness of oneself as an individual, but implies the mystery of existence. Prior to this, in the ignorance of ones own being, there is no experience of Brahman as being there. But the moment one is aware of being, he is directly aware of the world and Brahman, too.



At the stage prior to this cosmic awareness, the self and its experiences are limited to the worldly life. This worldly life starts with birth and ends in death. To become aware of ourself, the world and God all of a sudden is a great mystery indeed. It is an unexpected gain; it is an absorbing and a mysterious event, extremely significant and great, but it brings with it the responsibility of Self-preservation, sustenance and Self development as well, and no one can avoid it.



One who leads his life without ever wondering about who or what he is accepts the traditional genealogical history as his own and follows the customary religious and other activities according to tradition. He leads his life with the firm conviction that the world was there prior to his existence, and that it is real; because of this conviction he behaves as he does, gathering possessions and treasures for himself, even knowing that at the time of death he will never see them again. Knowing that none of this will even be remembered after death, still his greed and avarice operate unabated until death.



SELF KNOWLEDGE AND

SELF REALIZATION





When we concentrate our attention on the origin of thought, the thought process itself comes to an end; there is a hiatus, which is pleasant, and again the process starts. Turning from the external world and enjoying the objectless bliss, the mind feels that the world of objects is not for it. Prior to this experience the un satiating sense enjoyments constantly challenged the mind to satisfy them, but from the inward turn onwards its interest in them begins to fade. Once the internal bliss is enjoyed, the external happiness loses its charm. One who has tasted the inward bliss is naturally loving and free from envy, contented and happy with others prosperity, friendly and innocent and free from deceit. He is full of the mystery and wonder of the bliss. One who has realized the Self can never inflict pain on other.





LIFE DIVINE AND THE SUPREME SELF



With heartfelt love and devotion, the devotee propitiates God; and when he is blessed with His vision and grace, he feels ever happy in His presence. The constant presence establishes a virtual identity between the two. While seeking the presence of the Supreme Soul, the Bhakta renounces all associations in his life, from the meanest to the best, and having purged his being of all associations, he automatically wins the association with the Supreme Self. One who has attained to the position of unstinted emancipation can never be disliked by others, for the people themselves are the very Self-luminous soul, though ignorant of the fact.



In this world of immense variety, different beings are suffering from different kinds of ailments, and yet they are not prepared to give up the physical frame, even when wailing under physical and mental pain. If this be so, then men will not be so short-sighted as to avoid their savior, the enlightened soul.



That overflowing reservoir of bliss, the beatific soul, does confer only bliss on the people by his loving light. Even the atmosphere around him heartens the suffering souls. He is like the waters of a lake that gives nourishment to the plants and trees around the brink and the grass and fields nearby. The Saint gives joy and sustaining energy to the people around him.

(http://www.enlightened-spirituality.org/images/Hindu--Nisargadatta_Maharaj_younger_sitting_bare-chested_leopard_skin.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 09, 2012, 03:00:58 PM
Questioner: Would Maharaj talk about the grace of the guru?
Maharaj: It is the intensity of the faith you have in the guru's words that is
most important; once that is there, the grace flows automatically. The faith
in the guru is based on the consciousness within, faith in one's Self. The
love for the beingness I am trying to direct to a higher level. What is lasting
is this love for the Self, on which temples have been built. This Christconsciousness
is existing; is it faith in a man? As a man, Christ was crucified,
but that universal consciousness which was his lives today.

Q: Is there a means of releasing or elevating this love?
M: That is a vritti (mental modification), that is part of the process.
There are various actions, practices, etc. Even in daily life you have certain
procedures; are they not the puja (worship) for this consciousness?

Q. Maharaj is talking about the kind of love that transcends consciousness itself?

M: The breeze that comes out of the universal consciousness is what
keeps other kinds of love alive. Most people limit their love to an individual.

Q How does one expand into universal love?
M: Understand the false as false, that's all you can do; you cannot turn
one thing into another.

Q: Doesn't love lose its vitality when it loses its object?
M: You are asking from the body level, you are not going back to your
state before the body came into existence. Before the word "love" came
into existence, you are. Prior to this identification with the body, you
must recede into That.
Since I have found my true permanent state I have no need for any of
this, so I am just waiting for it to go. In that state of fullness there is no
need at all. I have had this state of fullness after I met my guru; if I
hadn't met my guru I would have lived and died as a man.
My association with my Guru was scarcely for two and a half years. He
was staying some 200 kilometers away, he would come here once every
four months, for fifteen days; this is the fruit of that. The words he gave me
touched me very deeply. I abided in one thing only: the words of my Guru
are the truth, and he said, "You are the Parabrahman. "No more doubts and
no more questions on that. Once my Guru conveyed to
me what he had to say I never bothered about other things - I hung on to
the words of the Guru.

Questioner: Is the world as we see it, a thought? It is written in some places that
when one sees the world one does not see the Self, and conversely, when one sees the
Self, one does not see manifestation.
Maharaj: The world is nothing but the picture of your own "I" consciousness.
As if you had received a phone call telling you that you are,
and immediately the world appears. When you are in deep sleep and
you feel that you are awake, the dream world appears simultaneously.
With the "I Am," the world appears in the waking and dream states.

Q. Can one see the world without the presence of the ego?
M.• When is there an ego? The ego is there when you have certain
reactions. You take delivery of whatever is observed spontaneously. You
cling to it, register it, then only is there an ego.
You see some building material lying on the road - you think that
you are a carpenter and you start figuring how to use that material; the
thought process has started, ego starts. If you are nobody, you will not
bother about the building material - you will just observe it and go your
way. Once it is out of sight it is out of mind; but when you receive that
delivery, you cogitate over it, ego has started.

Q. So when it comes to the utility of what is seen, that's when the ego comes into being?
M. Yes. That is its nature.

Q To get back to my other question, when the world is seen, the Self is not; when
the Self is seen the world is not, is that so?
M. It is the other way. When you know that you are - the world is, if
you are not - your world is not.

Q: Is "I" the Self? I am talking about the difference between the `I Am" and the
thought "I am a man, "which is the ego. In the "IAm"consciousness, does the world
exist? Can you see it?
M.• When you wake up you have only the sense of being, without
words, this is the primary principle, the prerequisite; later on you know
fully that you are and the world is, but that is an illusion, like the horns of
a hare. The world is like the dream world, finally. Understand this point
very thoroughly; you are dealing too much with the ego. Have you
understood what was said about the ego?

Q: I think I have, if I ask another question maybe I can resolve it. Using the analogy
of the snake and the rope (seeing a rope in a dimly lit place and mistaking it for a
snake), if we use the world in that analogy where is the mistaken identity there?
M.• The Self is the world. You are talking about removing the identity
between the Self and the world, aren't you? First of all, dispose of the
Self, understand what the Self is. Get to know the Self first, then get to
know what the world is. The reason the world appeared is that you came to
know that you are.

Q. How can one, in the waking state, lose the sensation of the world altogether and
just be the Self?
M. You will have to consult the sun. Ask him, "How do you get rid,of
your light?" . . . light is the manifestation of the sun. Can you separate the
light from the sun or the sun from the light? Because of the sun, the light
is; because you are your world is.
Because the witnessing state happens, hence you are; because you are,
witnessing ispalpably felt; because the sun is, light is. If there is no
witnessing, where is the witness? Dwell there.

Q, The being is the witness?
M. There are two witnessing stages; beingness witnesses all this
manifestation. Witnessing of this beingness, consciousness, happens to
that eternal principle, the Absolute.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 09, 2012, 04:30:36 PM
Questioner: Child consciousness implies a retrogression, as compared to the man
consciousness. When in that state there is no consideration of child or man
consciousness, there is just being -there is no further given direction.
M. There is no difference in the child consciousness and the man
consciousness.

Q. If the space that fills the small pot is the same as the space that fills the big pot,
how to recognize the small pot?
M. The seed of the universe is dimensionless but, because of the body, the
consciousness appears and identifies with the body but actually
everything is manifest, all-pervasive consciousness. That "I love" is
manifest. For the whole universe there is no question of profit or loss,
only when the identification with the body is present does the question
arise.
When you take food, who is eating? The "I Amness." The food also
contains the "I Amness," so when you consume it, you retain your "I
Amness." Though the "I Amness" is in the food, nobody identifies with the
food - they say, "this is my lunch; I am not this," but when it is consumed
by them and becomes part of the body they say, "I am the body" - that
mistake they make.

Q: I desire to be in the state of a jnani.
M.- You have to know that knowledge "I Am."Jnani and knowledge are
one.

Q: Just by being you have this knowledge?
M: You are already that, but you have to try to understand yourself.

Q You understand that by the very essence of your being, so there is no knowledge
involved.
M.- At the moment you are identifying with the body, so you do not
know that secret. You will come to know gradually, when you really
become that.

Q. If there is only the sense of being in the "I Am, "where do concepts come in?
M:
Because of the vital breath, the mind flow is there. Mind means words,
so thoughts are there - they are the concepts. Look at your root, the child
consciousness, and finish it off.

Q. The di ffrculty lies in the fact that all consciousness is identical, so how to get to the
root?
M. This consciousness is a tree, but there was a seed - go to the seed.
The consciousness you have now is the same as the child consciousness;
hold on to that, that is enough. So long as the consciousness is there
everything is so important to you, but if that vanishes, then what is the
worth of this whole world to you? Who is the knower of the seed? Give
attention to how this "I Amness" has appeared - then you will know. Accept
this identification only: that you are this manifest pure beingness,
the very soul of the universe, of this life that you observe, and presently
you are just wearing this bodily attire. Make a note of it; you have taken
down so many things in life, just for fun, why don't you take this down
also and see what happens? See what happens when you look at the
moon and know that the moon is there provided you are there; because
you are the moon is. This grand concept, this joy, you directly experience
and enjoy.

Q. There must be some power which is responsible for this creation.
M.• The power is the Self which each one has in his beingness - that
power is time-bound. From the time that beingness comes it creates
automatically until that beingness disappears. Earlier there was nothing -
after there is nothing. It is only during the duration of the beingness that
the world and creation is. This power is the faith in the primordial concept
"I Am," and that is the concept which weaves the web of creation.
The entire manifestation is an appearance in this concept.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 10, 2012, 03:12:54 PM
Maharaj: Whatever goes on in the world is based on the life force (pram
shakti), but the Atman, the witnesser, is totally apart; no action can be
attributed to the Atman.
So long as you have not understood pram shakti, the vital breath,
whose language is the four types of speech which flow through the vital
breath - so long as you do not recognize it, whatever the mind tells you
you are bound to take as certain. Those concepts which the mind gives you
will be final for you,

Questioner: What are the four types of speech?
M. They are, Para (source-consciousness), then pashyanti (the emanation
of thoughts), then madhyama (formulation of thoughts-words), and
vaikhari (language explodes out). The ordinary ignorant person is not
aware of Para and pashyanti, which starts the whole process, they are too
subtle; he starts working on madhyama, which is also identified with the
mind, and comes out with words (vaikhari).
The mind throws out words and thoughts, and through these we
have mistaken our identity as "me" or "mine," whereas whatever takes
place is independent of the one who witnesses and is based entirely on the
life force. This consciousness has mistakenly identified itself with the body,
and with thoughts or words. It considers itself to be guilty of something, or
that it has acquired merit by some action, whereas everything merely
takes place through the action of the life force.
The one who understands this vital breath, the life force, is beyond all
mental concepts. The one who has not understood it is a slave to his
thoughts.

Q; After prolonged use of the mantra, will it get dissolved?
M.• Both the mantra and the faith in the mantra will get dissolved. There is
a purpose in the mantra. In India the mantra has great efficacy. By
concentrating on the mantra the form behind the mantra will appear out of the
ether, but all this is time bound. Man has evolved all kinds of things for his
own preservation, the preservation of the consciousness.
I am not any longer concerned with, and no longer want, the
continuation of either the body or the vital breath.
That bundle of three states and three attributes3 has been born, and
whatever happens, happens to that bundle, and I am not concerned
with it. That is why I am totally fearless, without any reaction to a
disease which would be traumatic to others.
Having known that I am not that which has been born, yet there is
some little attachment to that with which I have been associated for a
long time - it is a speck of attachment because of eighty-four years' association.
Say I meet someone from my hometown whom I have known
for a long time, he comes and he goes away, so I bid him goodbye, and
there is that little speck of attachment, because I have known him for a
long time.
The consciousness which is born thinks that it is the body and works
through the three gunas, but I have nothing to do with this, the whole
thing is an illusion.

Q. Will there be no continuation of memories after death?
M: Only if there is sugar cane, or sugar, thelre will be swetness. If the
body is not there, how can there be memories, the beingness itself is
gone.

Q. How does one know what remains?
M. There are twenty people in this room, all twenty people leave, then
what remains is there, but someone who has left cannot understand
what it is. So in that Parabrahman which is without attributes, without
identity, unconditioned, who is there to ask?
This is to be understood, but not by someone: the experience and the
experiencer must be one, you must become the experience. What is this
Parabrahman like? The answer is, what is Bombay? Don't give me the
geography or the atmosphere of Bombay, give me a handful of Bombay.
What is Bombay? It is impossible to say, so also with Parabrahman. There is
no giving or taking of Parabrahman, you can only be That.

Q: We want the state which Maharaj enjoys.
M. The eternal Truth is there, but for witnessing it is of no use. You
give up this study in the name of religion or spirituality, or whatever you
are trying to study. Do only one thing, that "I Amness" or consciousness is
the Godliest principle; it is there only so long as the vital breath is there - it is
presently your nature. You worship that only. That "I Amness' is
something like the sweetness of the sugar cane, abide in the sweetness of
your beingness, then only you will reach and abide in eternal peace.

Q. I feel the life force energy polarized and intensified in my body in the presence of
Maharaj.
M. In practicing meditation the life force gets purified, and when it is
purified the light of the Self shines forth, but the, working principle is the
life force. When this purified life force and the light of the Atman (Self)
merge, then the concept, the mind, the imagination, everything is taken
away. The life force is the acting principle and that which gives sentience to
the person is the consciousness.

Q. This is what the tradition of shiva and shakti signifies?
M: Shiva means the consciousness and shakti is the life force. People go
by various names which have been given, and forget the basic principle.
Merely sit in contemplation and let the consciousness unfold itself.
What have you understood?

Q, This consciousness starts to get a greater sense of itself, and the prang and the
body's energy becomes intensified and polarized, it seems to be part of the purification.
M. When this consciousness and the pram shakti (life force) merge, they
tend to go and become steady in the Brahma-randra, and then all thoughts
cease. This is the start of samadhi, Then one comes back again and the life
force starts its normal activities.
Maharaja Understand that it is not the individual which has
consciousness, it is the consciousness which assumes innumerable forms.
That something which is born or which will die is purely imaginary. It is
the child of a barren woman.
In the absence of this basic concept "I Am" there is no thought, there is
no consciousness.

Questioner: Maharaj has said that ifyou stay in the consciousness, the beingness, it
will automatically happen, that you will transcend the consciousness. Is this true, there
is nothing more to be done?
M. Suppose I am sitting here and you come, I come to know that you
are, the witnessing happens automatically. Has anything been done?
No. It is like that. It is simple. You should understand. Just like a raw
mango becomes a ripe mango, it happens. Many people get satisfied in the
consciousness state.

Q: I am not going to be satisfied until I am in Maharaj s state.
M. Whateveryou consider yourself to be at the moment, when you get rid
of that, whatever your true nature, it is spontaneous. Abide in the words
of the Guru.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 11, 2012, 05:30:35 PM
Q. What is a sankalpa?
M: You want a medical degree, that is the sankalpa. Sadhana is the study,
practice, homework. You wanted to meet me today, that is a sankalpa. You
walked here and climbed the stairs, that is the sadhana. That sankalpa has
no form, the one who makes the sankalpa also has no form. So long as you
are identifying with the form the practice will go on. Once you reach the
objective, which is that you are not the body-mind, then there is no
practice.
You have great faith in the Bhagavad Gita: is this correct?

Q. Yes.
M.• Gita is a song sung by Lord Krishna. He sang the song just as I am
singing this talk to you now; this is Rg Gita. You have read the Bhagavad
Gita, recited it, remembered it; but what is important? You must get to
know that Krishna who sang that Gita. You must get his knowledge,
what he is.
Is it not an incarnation? In short,from nothingness the form is
taken; the nothingness descends into form, that is Avatar. Normally we say
from nothingness a person is there, but for these great personalities, great
sages, you will say Avatar. Are you trying to understand that Krishna?
No, you are creating certain concepts and trying to understand him.
That is not correct. From nothingness he was - how did it happen? This
incarnation you must understand, the descending into Avatar, or form;
what is this? Prior to incarnation that personality had no knowledge about
himself, after descending into -this incarnation he started knowing
himself. What are your comments?

Q: Before Avatar he had no knowledge of himself?
M. Before descending into this Avatar this knowledge quality is not
there.

Q. But Parabrahman ...
M. These are all conceptual titles and names; they are shackles on you. In
your core Self there is no imposition of any title or name, externally you
have accepted them.
Any embodied person with the knowledge "I Am" carries on his activity
in the world with the name only. That inner core, the "I Am" has no
shackles. Once it is understood that I am that "I Am" only, and not this
shackled form, then no liberation is called for; that itself is liberation.
You know the historical facts about Sri Krishna by heart, but you
must know what this incarnation is. Names are the handcuffs, the bondage.
Every person is shackled because of his identification with the body.
Without that name and form, please proceed to talk and question.

Q: The only words I have are very much words with name and form. They are
words of gratitude. Gratitude for what Maharaj has blessed me with since I have been
here. To even see a sage in one's lifetime would be an incomparable grace, and to have had
'so much grace from him in the form of his instructions just overwhelms me, and there is
absolutely no way I can ever thank him.
M. What do you mean by grace? Grace means that you have come to
me. I and that you are only one. That you understand that we are one is
grace.

Q. At times like these that is the hardest thing to understand.
M: Grace means totality, wholeness, there is no fragmentation.

Q. [another] Why I am ostracized? Why can't I see the truth?
M. You are ostracized because you are identifying with the body-mind
and the memory that you are a body. Give up that identity, and that
memory, and then whatever you see will be the truth.
This is a very rare, a very precious opportunity, wherein you get this
conflux of three entities: body, vital force and the touch of "I Amness,"
and with this alone you can reach right up to the Absolute - you can
abide in the Absolute.
In the name of spirituality people carry out various types of acting,
likejapa, penances, etc. Once you accept that actors pose, you undergo the
disciplines and therefore all the sufferings are related to that. This is not
going to lead you to the Ultimate, the Absolute.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 12, 2012, 07:43:03 PM
Q: Suppose the witnessing stops, is it samadhi?
M. Suppose you all go away, there is no more witnessing, I am still
here, but I have nothing to witness. In that beingness the otherliness is
there and witnessing takes place. If consciousness is not there the
Absolute cannot know Itself - there is nothing but the Absolute - therefore
no witnessing.

Q: Suppose I am just watching that all actions are happening through me and I am
doing nothing, is meditation necessary?
M. That is a sort of meditation, but the right meditation is when you
meditate on your Self. You come to that state when you woke up in the
morning and you watch the consciousness; that is the state when you
meditate on your Self.
Presently you think that consciousness is watching consciousness, but
consciousness is being watched from the Absolute platform only.
Maharaja All this spirituality is only for understanding your true
nature. To achieve this what is "being alive" is the whole question. Once
you know your true nature then being alive is not as an individual but
being alive is simply being a part of that spontaneous manifestation.
There is nothing to be sought, the seeker is what is to be seen. Merely see the
picture as it is.
All of you are seekers: let me know what it is that you are seeking.

Questioner: Can you reach that, not just by meditation, but by living with others in
the world?
M. Unless- you are part of the manifestation can you live? Know this!
When you are not conscious, your world does not exist. You are conscious
of your presence and the world outside, they are not two things.
Understand this. The world can exist only if this psychosomatic apparatus
is there. If you consider this apparatus as yourself, you accept death
and die. Thejnani knows this to be just an apparatus and is apart from it.
Having understood this, you do your job happily. What is happening
is spontaneous and all activity is part of the total manifestation.

Q. If manifestation is spontaneous, is there any reason, or cause, of all actions?
 M:
In dreams you live for 100 years but when you wake up that dream lasted
for just five minutes. How did that happen?

Q. Does Maharaj relate the causeless happening to that dream?
M. The basic reason for all this great cause is that you exist, so find the
nature of that. All these acts are done by the child of a barren woman. All
these are problems of the consciousness; find out the root of the consciousness.

Q. How?
M. Catch that consciousness by the throat. Conceptual consciousness by
conceptual throat. Pamper and woo this basic consciousness, it alone can
satisfy your quest, not your intellect. Unless that knowledge is
pleased, you cannot have knowledge.
I never knew; if I had the slightest knowledge would I have descended
into the prison of my mother's womb? Whatever happens, happens by
itself. Who can have knowledge of that which existed before conception?
There is nothing to be acquired. You are That.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 13, 2012, 07:56:34 AM
Dear Jewell,

Knowledge cannot be acquired unless Knowledge is pleased. Nice. It is therefore called the Grace.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 13, 2012, 09:07:17 PM
Questioner: Oh, when will I understand what Maharaj is telling us?
Maharaj: It will come gradually, because of all the concepts. You have to
get rid of those. and that takes time.
Some people are in search of knowledge which is acceptable to their
mind and intellect, but the sphere of the mind and intellect is of no use to
receive this knowledge. All your experiences and visions depend on your
knowledge "I Am" and this itself is going to dissolve.
For this knowledge there are no customers, no devotees, because
they want something concrete in their hand, but when your knowingness
itself is going to dissolve, is it possible to hold on to something?
Your guru tells you that you have a true identity, but it is not this. It
is formless, Parabrahman. That Parabrahman is without any doubts. It is not
conditioned by mays, because with reference to Parabrahman, mays does
not exist.
When you listen to this you feel satisfaction and with that the matter
ends for most people; they don't meditate on this again and again and try
to find out that principle behind everything.
When will I be pronounced dead? When the Atman has left the body, but
I am not that Atman, where is my death there? I am not affected by cancer
because whatever happens, whatever the experience, I surrender all those
to the Atman. All the actions and fruits of the actions are surrendered to
the Atman by the Parabrahman, the Absolute.
You can never have knowledge about your Self because Parabrahman
cannot be witnessed. You know what you are not - what you are you cannot
know.

Maharaj: TheSelf is subtler than the space. There is no birth or death for
the Self.
Don't accept what I tell you blindly; ask me questions. Thoroughly
scrutinize and examine the knowledge which I expound and only then
accept it.
You live in the house but the house is not yourself. Similarly, the
knowledge "I Am" is in the body but it is not the body.

Questioner: I do not, fully understand it.
M. With the mind you will never understand. You are not the mind, nor
the words, nor the meaning of the words. I expound the knowledge of the
Self to the Self but you accept it as the knowledge of your body.
I am completely detached from the body and the consciousness
which is within the body. Nevertheless, because of the disease, the
unbearable suffering of the body is being experienced through the
consciousness. It is unbearable but since I am detached both from the body
and the consciousness, I am able to speak to you. It is something like the
fan - the breeze is.there and the sound is also there. In the same way the
vital breath is there and the sound is also emanating, but all this happening
is unbearable... the suffering has to be endured.
When the knowledge "I Am" is not there do you perceive or observe
anything? Knowingness is knowledge and no-knowingness is also
knowledge, but it has no form. If you equate it with the body, only then
you say that you are a male or a female.
In the absence of knowledge, the question of I know or I do not know
does not arise. When you understand what I have said about knowledge you
will fully identify with that.
Spontaneously I have realized that I am written off from the book of
consciousness. You will not feel happy unless you taste yourself through
your body. The body has importance only because the "I Amness," the
consciousness, is dwelling therein. If the "I Amness" or consciousness is
not there the body will be disposed of as refuse.
Call that knowledge "I Am" as your Self, don't call the body as
knowledge.
Normally the Guruswill not introduce to you the Self so deeply. They will
only introduce to you all the rituals.
The knowledge "I Am" is the primary God; meditate on that only.
Presently, one may ask why man has created a God. The concept of
a God is, if you pray to such a God, that God will give you whatever you
want. Such a God is great. We have an idea that if we demand
something of Him he will give it.

Questioner: I want to give up this ego, but I don't know how.
Maharaj: What is the measurement and the color of this 'ego that you
want to give up? What have you understood about this ego?

Q. It is a false conviction of the mind.
M. It is a pinch in my fingers, this "I Amness," but all the scriptures, the
sixteen sastras, eighteen puranas and four Vedas have been screaming and
shouting, trying to describe this Brahman. All those praises are only for
that tiny little pinch "I Am." The moment you start making a design of that
"I Amness" you are getting into deep waters.
This incense holder is silver, you have the knowledge that it is silver.
What is the shape, color, or design of that knowledge? If all knowledge is
formless, could there be a form, design or color to the knowledge "I
Am"? Could it be subject to sin or merit?
In this timeless ether the touch of "I.Amness" is not there.

Q: Is it not true that out of compassion for the ignorant thejnani expounds knowledge?
M.• You can say whatever you like. There is no such thing as compassion
in that state. I have elevated you to that state where you should know
that you are the very illuminant of everything, and the love to be is also
therein. When I lead you there why do you ask me such questions? How do
you know anything?

Q. Through the mind.
M: No. The knowingness recognizes the mind, the mind cannot recognize
consciousness.
You are overpowered by sleep, you wake up - who recognizes this?
Prior to mind, the knowingness principle is there. Prior to knowingness,
there is the priormost principle which knows the consciousness.
In the final analysis out of the absence of knowledge, knowledge was
born and knowledge delivered the world, all beings and all things.
The one who enters spirituality is like cold water which is put on the
f ire. When you put it on the fire the bubbles start rising and in due
course it starts boiling. That boiling stage is something like the sadhaka
entering the highest class of spirituality; at the boiling point he likes to
talk a lot, put a lot of questions. When the fire is applied continuously the
boiling stops and simmering takes place. That is the stage where one
acquires knowledge in spirituality. After listening to these talks will you
be able to go into quietude? I have my doubts about that, because you still
like to please your pampered mind. If you have really understood what I
say does it matter if you please your mind or not?
I have told you that presently you are like that warmth in the body.
What is the Parabrahman like? The Parabrahman does not experience this
warmth,of"I Amness" at all. If you understand, this puzzle will be solved
for you.
After understanding this, if one becomes a jnani, that consciousness
principle and body is available, and they will be involved in the
emotional field also. It will give full vent to crying and it will also
enjoy whatever situation is there. Such ajnani is not going to suppress any
expressions of emotions which spontaneously come out of this
consciousness and body apparatus.
Normally people suppose that ajnani should suppress all the
emotional outbursts. That. is not correct. With your standpoint in the
Absolute, you are not concerned with the feelings and instinctive outbursts
of the apparatus.
A jnani does not volitionally participate, it is spontaneously happening;
while an ignorant person is deeply involved in that, he assumes
everything is real. For the jnani, the warmth is also unreal, so whatever
happens in the realm of warmth is unreal.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 15, 2012, 12:39:06 AM
All creation, every creature, is made up of the five elements, and the
behavior of each creature depends on the combination of the three guns;
satwa, rajas, tamas. There is no question of being responsible for anything that
happens in the world. It is only by taking delivery of responsibility that
one suffers.
The consciousness of being present, the five elements and the three
gunas, that is the total of the universal manifestation.
In your original state there is no awareness of awareness, therefore
no question of knowledge. The knowledge comes only with the appearance
of the body and consciousness. This knowledge is really ignorance,
and whatever knowledge is based on that is also ignorance.
You have been practicing spirituality for many years, what do you
have in hand?

Q. I am consciousness, that is my profit.
M: Is this profit permanent? Is that your true nature?

Q. I identify myself with the total manifestation.
M. All that, is it not only after you got your consciousness? Go back to
your state before this consciousness came upon you.
First you identify with the body, then you identify with the
consciousness, after awhile you continue to be the consciousness, but the
trap is that you will think you have become ajnani. Even being in
consciousness is time bound. The original state is before the consciousness
came upon you. In one case the knowledge was given, it was
understood, and the person became That in one day; another took a
thousand years, and also reached that state. Is there any difference?
What was originally something which I loved, now I no longer want it
because I am aware, of my true nature. I no longer need this
consciousness, even for five minutes.
At the end of your life you will be prepared to pay five lakhs of rupees for
an extension of even five minutes. I am not prepared to give even one rupee.
I have lost all love for this manifested world.
M.• You must maintain this knowledge "I Am" in proper order. I quarrel
with my people if they don't keep these utensils in proper and clean order.
Suppose this towel is left unwashed - then I will play hell with whoever is
responsible. All the dirt which is not the towel should be removed.
Similarly, "I Am" is the tool through which you get all the knowledge. You
worship that "I Am," remove all the adulterations, the dirt.

Q: How to worship the "I Amness",
M. That knowingness alone points out all the dirt which is imposed on
it. Even the space is not as pure as the knowledge "I Am." Innately the
world is very pure; it is rendered dirty because you identify with the
body. Since you do not recognize your "I Amness" in its purity, you refer to
various books and Sages to get an identity.

Q. (another) I am afraid of losing my beingness, my existence.
M. Where is the question of worry? Even the Parabrahman does not
know Itself. When we come to the conclusion that you are not, I am not,
what is left is said to be Parabrahman, but what is Parabrahman? You can't
describe it, so you are silent. I am also silent. Parabrahman cannot be
compared with anything.

Q. Is Nama Japa useful?
M. By all means do it and its worth will be proved in due course. You
have to abide in that Japa; it is no use conceptualizing what benefits you
are going to derive from it. Follow it and realize the benefits. Even if the
one following Nama-Japa is like a donkey or dud, he will become a great
Sage - that power is there in the recitation of ajapa. When that person
comes across a Sat-Guru, the Sage tells him, "You need not take care of
yourself because you are that immanent principle "I Am." You need not
take care of anything. You just be and everything will be taken care of
for you."
It is a pity that you depend so much on hearsay and you don't try to
investigate for yourself. Your knowledge is confined to your body and
borrowed knowledge.
All the activities of the world are going on because of this "I Amness." It
is the source which creates the world. Understand that "I Amness' first --
only then can you transcend it. First of all, be that "I Amness."

Maharaj: This "I Amness" is a function of nature, a product of the five
elemental food body. It knows itself, it loves to be. With the aid of this
knowingness, get to know your Self.
Many eons have come and gone, but no person could retain his identity
or his memory perpetually - it is gone with the departure of the
body. The five element essences, plus the three gunas, means a person;
with that this knowingness comes, the memory "I Am." This personality
is sustained by the provisions supplied by the five elements. So long as the
provisions are supplied in proper order the body and "I Amness" will be
there. Once the supply is stopped the touch of "I Amness" is gone.
That which has come to see Maharaj, do you recognize that? Is it the
body, or something outside the body?

Questioner: Inside or outside, I don't know.
M: Very good reply. Keep aside the body and describe that.

Q. I can't describe it.
M: Since you can't describe that, what is the use of that?

Q. No use.
M. Once you understand this, you will get the truth. The one which is
listening, which you do not know, is you, and the one which you know as
you, you are not.
The highest purpose of spirituality is the Paramatman - that
knowledge that indwells the body, "I Am," and that cannot be
described. When you firmly agree that this is right, does it not mean that
you have the spiritual wisdom?
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 15, 2012, 05:12:32 PM
Q. I don't understand the way the word consciousness is used here. I thought
consciousness was pure awareness, the Ultimate reality.
M. This consciousness, which depends on the food body which is born, is
time-bound. That which is prior to consciousness is the Absolute, and when
consciousness is without a form and not aware of itself, it is the Absolute. We
are nothing but this consciousness.
You come here and I talk to you but I am not concerned whether you
come or go. I am totally independent. I, as the Absolute, do not need the
consciousnes. Total independence is merely to apprehend and
understand. My apparent dependence is on this consciousness which says
"I Am." It is this sentience which enables me to perceive you. This concept
I did not have but even then I existed. I was there before this
consciousness appeared.
Whatever you want, desire or worship, can only be concepts. Have you
heard what is conceptual existence and what is existence prior to concepts?
Many people have come here purely for spiritual purposes and they have
professed great love for me. Subsequently some good fortune happens to
them and they prosper and in their prosperity they have no time to come
here. All the earlier love is where? This is the province of mays. A person
comes with the sincere intention of spiritual search, then this mays shows
him a little bit of temptation and off he goes.
This mays does not operate independently - we are partners. Will he
dare divorce himself from this maya? No, he will accept that maya. That
ego (that I am so and so) is very difficult to get rid of, but the ego cannot
touch one who really understands what I say.
You will continue coming here as long as the concepts remain; once
you go beyond concepts there will be no need to come here.
Since when and because of what, is what you think you are?

Questioner: When you observe a problem, any problem in the human mind, ifyou
observe it very strong and pure, the problem dissolves and there is only observation.
What is that observation, who is that observation, what is the essence of that
observation? How to go further?
Maharaj: _ This is a traditional way of understanding. It is a traditional
mood of the world observation, nothing beyond that. Just a mood, that's
all. When did this process of observing start? It started with the arrival of
the waking state, deep sleep state, and the knowlege "I Am," all rolled into
one "I Am." This is known as birth. With the so-called birth this triad
has come, and with its arrival observation started. Every day it is going
on. The moment the "I Amness" comes it is being used for
experiencing, observing, etc.
Prior to the happening of this birth, where was that "I Amness"? It
was not there.

Q. Going on further, one is in observation, one is just observing, is there any further
question then? What should be the question?
M. When does the observation occur and of what? You have collected a
profound vocabulary, but the Self-knowledge has not dawned.

Q You see, that is what I was observing. How to enquire into that?
M: You know you are. Because you know you are, everything is
happening. Get to know that knowledge "I Am." When you understand
what that "I Amness" is, then the shell of the mystery is broken.

Q: What is the procedure to get at that?
M.• Xou go to the source out of which this question arose. That source
will solve this question.

Q. Is there any enquiry in that?
M. Oh yes. If anybody, any principle, wants to pose the question he
should not embrace the body as himself. Pose the question from the
standpoint that you are only the knowledge "I Am."

Q. You put the question because you don't know.
M. Yes, but the primary ignorance is about our "I Amness." We have
taken it as the Ultimate, that is ignorance. We presume that this consciousness
is the eternal, the Ultimate, that is the mistake. This "I Am"
principle is there provided the waking state and deep sleep are there. I am
not the waking state, I am not the deep sleep - therefore I, the Absolute,
am not that "I Am." Leave aside this triad; what are you?

Q. It comes again to the question "Who am I?"
M. Understand clearly. When you keep aside the very instrument of
questioning, where is the question?

Q: If you don't question...
M. Which you? You have removed that "you."Q. I don't know. How can you answer?
M. What questions can you have without this triad? Let us presume that
you are fifty years old. You have had the association of that triad for f ifty
years; go behind now, five years earlier what was your experience? What
were you like?

Q. I don't know.
M. That is correct. It was a no-knowing state. In that no-knowing
state, suddenly knowingness has appeared. It has created all this
mischief. Since when are you and how long will you continue to be?

Q. Well, I would say, since I have been experiencing and for as long as I am
experiencing.
M. Right. Now, without the experience of "I Amness," talk something
about that.

Q. I can't.
M. The association with this triad state, this bundle of mischief, due to
what?
For example, a building is on fire, it is said because of a short circuit in
the electricity: The arrival of this triad, due to what short circuiting? There
was some friction.
When you press here on the cigarette lighter the flame is there;
because of the friction or short circuiting, all the three states are aflame.

Q. And the flame is?
M: "I Am."

Q. I have been born into this.
M. Because of that triad you are experiencing life and doing spirituality
also.

Q. At the end there is no question at all, no who am I or what am I if I put aside this
triad there can only be silence.
M. Silence or peace is related to chaos or turbulence.
continued...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 15, 2012, 05:18:56 PM
Q. It has nothing to do with peace and turbulence. I mean, ifyou just sit quiet in
your Self, leaving aside these three states, knowing that I don't know myself, you can
only be silent.
M. What you say is impossible. The knowingness will be there provided
waking state and deep sleep are there. If they were not available you
would not have been here in this form.
If you had the capacity to know before birth that you were being
born, you would not have cared to jump into this pit of birth.

This universal consciousness is known as God, which is the
Almighty, the Omnipotent, Omniscient, and Omnipresent, all the
attributes. These attributes are given to God in consciousness, not to the
Absolute. The Absolute is without attributes.
Maharaja The trouble is, everybody wants to have the knowledge of the Self
without giving up the identification with the body, they are contradictory.
Give up this identification and everything becomes simple. I am
there before anything can happen. If anyone is asked whether he knows
when the sky came into existence, he will say he does not know. He does not
know because he considers his presence only as a phenomenon when the
body was there.
That the sky was not there I know, and who is this? It is the One who is
prior to everything. My true nature is not circumscribed by the concept of
time and space.
Maharaja Can any Qf your concepts grasp the total, the Ultimate? Have you
understood that knowledge itself is ignorance? If it were real it would have
been there eternally - it would not have had a beginning and an end.
Now the experience "I Am" is felt, earlier that experience was not.
When it was not, no proof was called for, but once it is, lots of proof is required.
How did you wake up in the morning? Why did you wake up at all? It
is not the mind which knows - somebody knows because of the mind. Now
my hand has lifted, who knows? The one who has lifted my hand knows it
has lifted it. You are before the mind; because you are there the mind is
working.
When will you wake up? Provided you are, you wake up.
Through the concepts of others you have built up so many things
around you that you are lost. "You" is decorated and embellished by the
concepts of others. Prior to receiving any hearsays from outside, has
anyone any information about himself?
The purpose of Sat-Guru is to tell you what you are like prior to the
building up of all those concepts of others. Your present spiritual storehouse
is filled up with'the words of others - demolish those concepts.
Sat- Guru means the eternal state which will never be changed: what you
are. You are that immutable, eternal, unchangeable Absolute. Sat- Guru
tells you to get rid of all these walls built around you by the hearsays and
concepts of others.
You have no form, no design. The names and forms you see are your
consciousness only - the Self is colorless but it is able to judge colors, etc.

Maharaj: Sitting in meditation helps the consciousness to blossom. It
causes deeper understanding and spontaneous change in behavior.
These changes are brought about in the consciousness itself, not in the
pseudo-personality. Forced changes are at the level of the mind. Mental
and intellectual changes are totally unnatural and different from the
ones that take place in the birth principle. These take place naturally,
automatically, by themselves, due to meditation.
Most of the people see the tree of knowledge and admire it, but what is
to be understood is its source - the seed, the latent force from which it
sprouts. Many people talk about it but only intellectually; I talk about it
from direct knowledge.
A small speck of consciousness, which is like a seed, has all the
worlds contained in it. The physical frame is necessary for it to manifest
itself.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 16, 2012, 05:31:34 AM
Q Guru's grace is always there.
M: Guru is not an individual. You are thinking in terms of a form. The
consciousness is all pervading. You find out what is this "you" that is
seeking grace. In that body the "I Am" is ticking - that is the Guru. You
worship that "I Am" principle and surrender to that Guru and that Guru
will give you all the grace.
In consciousness there can exist nothing without its interrelated
counterpart. The moment you say knowledge, knowledge can only be in
ignorance, so this knowledge one has about Guru is also ignorance.
When will the knowledge be Guru? When that knowledge and the
ignorance both disappear into vynana. Jnana is knowledge, ajnana is
ignorance, both disappear into vynana.

Q: I am caught in that process of watching the body-mind.
M: Dream occurs in objective, material, manifestation, in the
consciousness. It is not you, it is something other-objective, material.
What you call "I Am" and birth, you are not that, it is material. Suppose
that there is a Muslim boy that I have adopted; I have not sired that boy, but
I now claim him as "my" boy. Like that, this "I Amness" is not directly me, it
is something other, something material, something Muslim, I am not that.
I, the Absolute, have nothing to do with that.
People are sometimes confused because they expect an answer which is
based on their concepts. You ask someone to bring you a spoon, and
instead he brings you a needle. Both are words, both are knowledge, but
that is not what you want. What you will receive is the true knowledge,
even if what you are asking for is not the true knowledge.

Q: I must reach that level to be able to understand.
M. There are millions of grains, made into millions of forms, but the
seed is only one. All these millions of forms are because of some particular
seed, but I am not that seed.
The Ultimate knowledge does not have any knowledge. This
knowledge "I Am" has appeared spontaneously, as a result of the body.
See it as it is, understand it as it is.
When the waking state is gone, sleep begins, when sleep is gone, the
waking state begins. When both are gone, I am at home. Why did they
leave me? Because it was all foreign, it was not me.
Take this advice: better not to be trapped in the spiritual knowledge
business; have a nice time, a good life, be of service to others, and in due
course, when the time is ripe, you will die.

Q: Without your advice, millions of people area tready following your advice.

Maharaj: The knowledge that I am expounding will dissolve your identity
as a personality and will transform you into manifest knowledge. The
manifest knowledge, the consciousness, is free and unconditioned.
It is not possible to either catch hold of or give up that knowledge
because you are that knowledge, subtler than space.
This knowledge that you are the manifest must be opened through
meditation; you do not get it by listening to words.
Is not this consciousness prior to any other experience and is there
not something on which this consciousness has come about? That waking
state, deep sleep and the sense of presence, who has these experiences
other than That which was prior to these experiences?
That which is talking to you is that state which is time-bound, which
has come temporarily upon my original state. Therefore you and I can
have no sense of fear; it is only this changing state which has identified
with the body which has fear.
The fear of death is the fine for accepting the identity of the body as a
separate entity in the total functioning. It is only birth which fears death.
Presence and absence are interrelated dualities, this was understood
only after the sense of presence arose, earlier there was no sense of either
absence or presence.

Questioner: What if we understand only intellectually and we have not yet realized?
M: The big advantage of even intellectually understanding is that you
will not be bound by fear of death. Birth did not give you anything and
death can take nothing from you.
According to the world I have this terrible disease; I keep on talking
exactly as I talked earlier, it has no effect on me. Only that which has
taken birth will disappear, how am I affected?
You are fortunate to hear what I say. Listen, but do not make any
effort to understand it, because only your intellect can try to understand
and intellect does not reach That. What you have heard will have its
own results; do not interfere.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 16, 2012, 10:15:49 PM
Maharaja There is no duality between the Guru and the Bhakta. In That
which Is there is no duality, has never been any duality. The word
Bhakta means devotion, but in actuality it indicates togetherness, one
only, unity.

Questioner: The flame of devotion lights my way.
M. Who speaks about that flame? When we talk we don't talk about a
person, but about that dynamic, manifest flame "I Am."

Q. That is not extinguishable.
M. Who says that?

Q: I believe that.
M. Because it is your belief, is it right?

Q: I have no proof.
M. You are running. Who talks about the proof? With your faith,
whatever you are worshipping and devoted to, that you will get.
The trouble about your spirituality is that you are listening only to
that knowledge about Iswara which is useful to an entity, you are collecting
only that knowledge. As a man, an entity, this is a temporary phase
of your emotions, or sentiments. No person will be able to conserve his
personality or his identity forever. That guiding principle is not a person.
Nowadays I don't expound any theme of spirituality. I don't even
talk, but still, why the attraction which brings you here? With this I
develop my encumbrances. I have nothing to gain in this bargain except
these encumbrances.
Do you'know the ingredients of that personality? Unless you get to know
that fully, you will not go beyond.

Q: What about my desires, my needs?
M. You are in need of your Self.

Q: Is there any involvement between my desires and the raw material?
M. Plenty of involvement. Out of the interaction and play of the five
elements this food body is available, in that the fragrance and taste is the
knowledge "I Am." Now you find out what is the indication that you are in
this food body.

Q. Would fasting help me to find my Self?
M: Not at all. That "I Artiness" is the very expression of the food. Suppose
you want to find sweetness, sweetness is the quality of sugar, if you reject
sugar where is the sweetness?

Q. Then I always have to go outside myself to food, to get this taste?
M: Can you get the food from inside? The supply comes from outside.

Q. I have always been led to believe that this sense of presence did not depend on
body, that is the essence of spirituality, and now you tell me the opposite!
M. Therefore understand this mystery itself. Where does the world exist?
It exists in this speck of consciousness, and this consciousness can
exist only if there is food.
Whatever life you are living, you are only entertaining a concept.
Find out is there such a thing as an individual. Think over it.
If theentertainment of the experience is easy, if it pleases you, you
call it happiness, if not you call it unhappiness.
The feeling that you are - the sense of presence - what has caused it to
come about? Think on it.

Q: Everything is happening because I am.
M. Will you be able to retain this understanding always?

Q:
Just for a moment and then the identification comes back.
M. It's a long way to get the understanding stabilized that everything is
happening because I Am. Now, for how many days will you be in India?

Q. I have only a few more days here.
M: It is not important where you are, once you are established in the "I
Am." It is like space - it neither comes nor goes; just as when you
demolish the walls of a building only space remains.

(http://www.pinklotus.org/plaatjes/nisargadatta.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 17, 2012, 09:58:51 PM
Maharaj: That which you like most - that itself is "I Am," the conscious
presence - but that is not going to last forever.
When this flame is extinguished, what is the profit or loss to the f
lame? What does the flame represent?

Questioner: The knowledge, the consciousness.
M. What is going to happen to that consciousness? Only in order to
realize it, to understand it, do we have all this spirituality. When the
f lame is extinguished it needs do nothing about itself. Similarly, understand,
when the body drops off and the consciousness is extinguished.
you need do nothing. With this understanding, do what you like in the
world.
Presently you are tied down to the bondage of the body, and that is
conceptual. The very thought of any advantage or disadvantage is
dissolved when one realizes this knowledge.
For the sake of that principle you are involving yourself in many
activities. When that very principle is dissolved into nothingness, what are
you going to do?
Don't try to pick and choose, and say "this I must do and that I must
not do." Don't impose such conditions on yourself.
An ant crawls on your body and stings you; by that bite or sting you
know the ant is there. Just so, the feeling of this conscious presence "I
Am" is due to the material body.
Having understood this, where is the person who should hold on to the
worldly life or should give it up? The question does not arise.
If you are fully charged with this knowledge, in spite of the worldly
difficulties no difficulties will touch you.
This cryptic blunt talk will not be available elsewhere. At other
places you will be given certain concepts arising out of consciousness and
out of those concepts more concepts are developed, and you are mis-
led. Any type of concept in the realm of consciousness is unreal. Will the
world listen to such talks?
What are you? Are you that birth principle, that body, which is born of
the secretion of the parents?
The one who gets this knowledge is free from worldly or family problems.Maharaj: The material of which the body is constituted is getting weary
and weak, and along with it, this knowledge is also getting weak. The
sense of presence is still with me because that material of which the body is
made still has a little strength. When that little strength goes away, then
the consciousness will also disappear, then there will be no sense of
presence - but I shall very much be, without the sense of presence.
Each of you is trying to protect yourself. What is it that you are trying
to protect? However much you may protect, how long will it last? Go, to the
root and find out what it is that you are trying to protect and preserve,
and how long it will remain.
The only'spiritual way of understanding your true nature is to find out
the source of this concept "I Am." Before the sense of presence arrived I was
in that state in which the concept of time was never there. So, what is born?
It is the concept of time and that event which is birth, living, and death
together constitute nothing but time, duration.
Once you understand this, everything will be clear; until you
understand it, nothing will be clear. Is this not simple and easy?

Questioner: Words are simple, but apprehending what those words mean will be
difficult.
M: What is it in the absence of which you would not be able to
understand even the words? Go to the root of that source.
In apprehending what I have told you this morning, the intellect is
totally impotent. There must be an intuitive apprehension of it.

Maharaja People don't really understand what I say. They partially
understand and form their own concepts, but the real Self knowledge is
not there.
Suppose there is a seed which is going to produce a great tree. If you cut
that seed you must be able to see the tree in the seed.
The tree which I got is that seed which is called the seed of birth,
when I broke it open I got the Self knowledge. Other than Self knowledge,
what other capital do I have?
I have met so many so-called jnanis, but the real one, who has seen the
tree in the seed, I have not seen so far.
In the advanced stages what happens to the intellect? To the
disappearance of the intellect at old age, there is a witness. How can you
describe that witness?

Questioner: Thoughts and emotions are always arising and distracting me. What
shall I do?
M. You are before any thought can arise. All thoughts, etc., which arise
are merely movements in consciousness.
Once consciousness arises, everything arises - the world and all the
transactions in the world. Merely witness them. It takes place, there is no
individual to. witness. Witnessing takes place of the total functioning of the
universal consciousness.
Because I totally negate the individual, this will appeal only to one in a
million.

Q: There are so many people who are thoroughly dissatisfied, always searching for
something and never satisfied. Why is that?
M. You will never be satisfied until you find out that you are what you
are seeking. If you want knowledge as an individual, you will not get it
here. If you are satisfied with this knowledge, you may come and sit still. If
you cannot accept this negating of yourself, you may leave. I will
understand, it will not affect me.
That which has never happened at all, that is the child of a barren
woman - what fear can you have for that? It is imagined, unreal. Out of
that hallucination, if somebody wants something, is it not seeking the real
in the totally unreal?

Q. If it were real then we could do something about it.
M.• Correct. You see something, that is true, but what you see is an
illusion, like a dream. What we see in a dream seems very real, but we
know that it is unreal.
In spite of understanding all this, still it is difficult to give up this
form identity of a male or a female.

Without the form, the knowledge cannot be given. For the Absolute to
manifest Itself, the matter must be there. The Absolute unmanifested and
the manifested are not two - it is merely the expression of It, like the
shadow and the substance.
This love of being is not of an individual being, it is the nature of the
entire universal consciousness.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: right2be on November 18, 2012, 02:19:16 AM
Hello everybody,

to those who have not seen this yet, there is a video of Nisargadatta Maharaj called awaken to the eternal on youtube. The link is as follows.

http://www.youtube.com/watch?v=fW1QUhc9rA0

i hope you enjoy.

Thankyou,

ivac_d
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 18, 2012, 08:48:07 AM
Dear right2be,

It is a beautiful video!!! Thank You Very much for sharing it!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Nagaraj on November 18, 2012, 10:49:34 AM
Friends,

a rare beautiful picture of a young Sri Nisargadatta Maharaj seated in his shrine room by the altar featuring a framed, garlanded image of his Guru, Sri Siddharamesvar Maharaj (1888-1936)

(http://www.enlightened-spirituality.org/images/Hindu_Nisargadatta_Maharaj_young_by_guru_altar.jpg)

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 19, 2012, 12:15:13 AM
When we say that knowledge must have something to be "known," it is Ignorance that is the "known," and therefore the term "knowledge" became applicable to it. Now, as there is not any other object, it remained with itself without focus on any object. So, the function of knowing is gone. The sense that "I Am That" is also not functioning. He who saw that "knowledge" has no place, actually lost his power of seeing, and then saw. Thus, the Life-Energy (Chaitanya), the "Spiritual Knowledge" has no status. The Vidnyana is the "Power" which has perceived all of this. When knowledge loses its quality of knowing because of "Spiritual Perception" that is Vidnyana. It is Pristine Life-Energy only, and it undergoes a natural transformation, where it has no concept whatsoever, which makes for awareness of oneself as the Five Elements, or God, or Brahman. Now, that Vidnyana is witness to the Knowledge that has lost its duality. It is also witness to egolessness and the appearance of forms, like waves on water. So, we define this as "Vidnyana." In Vidnyana, there is neither a doer, nor an enjoyer, nor a provocative agent for either. There is only natural Being, which is "Self-Knowabilty." It has no sense of being any "thing" that is a mixture of the Five Elements, or any form, any names, any shapes, or a devotee, or an Avatar, or any active principle. Only that Chaitanya, the "Power" which has transcended all states, is Vidnyana.

 


(http://www.sadguru.us/ranjitnisarga.jpeg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 19, 2012, 08:40:27 AM
M. What is wrong is that you consider yourself to be limited to this
body and shape. What knowledge I try to give is given to the knowledge "I
Am" in each of you, which is the same. If you try to get that knowledge as an
individual you will never get it.

Q. If `I Am"is a concept and it disappears, how is one to know that that concept
has disappeared?
M. That "I Am" is a concept is to be understood while the concept is
there. Once it merges in the original state, who (or what) is there who
wants to know? The illusory entity has disappeared.

Q. I am convinced that this `I Am" is a concept and it will end, but why should I
take it that it is a false concept?
M. How and when did this very thought come? Did this thought not
come merely as a movement in that concept itself? If the consciousness
were not there, the thought would not be there
Consciousness is a temporary condition which has come upon the
total, timeless, spaceless, changeless state. It is a happening which has
come and which will disappear.
This psychosomatic bundle which is born will suffer or enjoy during
its alloted span; so long as I know that I am not the one who experiences,
but I am the knower, how am I concerned?
It is perfectly clear. I merely watch the body, mind, and
consciousness laugh or suffer. In suffering it may cry out, all right, cry
out. If it is enjoying, it may laugh. I know it is a temporary thing, if it
wants to go, let it go. While I am talking to you, imparting knowledge, at
the same time I am feeling unbearable pain, if it becomes a little more
unbearable I may whimper. It can do what it likes, I am not concerned. So
long as you have not known what this consciousness is, you will fear
death; but when you really understand what this consciousness is, then the
fear leaves, the idea of dying also will go.
This consciousness is time-bound, but the knower of the
consciousness is eternal, the Absolute.

Maharaja Once the body is gone, that knowledge which experienced
itself as Christ, Krishna, Buddha, etc., has subsided, has become one
with the total. If you abuse them by word, they do not come and ask why

you are abusing them, because that knowledge which experienced itself as
one of these has subsided into the totality. Similarly now, you might be a
very great person but when you go to sleep you forget yourself as a
separate entity.
Don't say that you are an individual; just stay in the beingness. The
whole problem is the sense of being a separate entity - once that
subsides, that is true bliss. With the arising of the "I Am" the whole of
manifestation takes place; in any activity that which witnesses is the "I
Am," that which is doing all this is maya, the tendencies, attributes.
This is what I am trying to tell you, but you want something else,
something that is in the manifestation - you want knowledge.
That knowledge "I Am" is new, it is not the Real; the Real I am not
telling you, words negate That. Whatever I am telling you is not the
truth, because it has come out of this "I Am." The truth is beyond expression.
You are going all over, amassing knowledge for an individual-This
amassing of knowledge is not going to help you, because it is in a dream.

Questioner: How does Maharaj feel about all the people coming here?
M: I don't care. You come and listen to me and go. If you want it, take it.
If not, go away. The space in this room is neither for, nor against, nor in
love with, the space in that room; it is one.
Like a river flowing, if you want to utilize it, you take the water and
drink it, assimilate it; otherwise, let it flow past. I am not charging you, just
like the river is not charging for the water. You are spending a lot of
money every day; come on, you put your money away and take my
water.
While talking about it I take you to the source of the spring; there
water is coming out in a trickle. This water afterwards becomes a river, an
estuary, becomes the sea. I am taking you again and again to the
source. Once you go to the source you will come to know there is no
water actually, water is the news of "I Am."
There is only one principle, the principle "I Am." Because you are,
everything is. Hold it close. You have heard, now live accordingly.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 19, 2012, 01:04:35 PM
Dear Jewell,

Nochur Venkataraman has said: Be like a leaf floating on the gushing waters in the river called Sri Ramana.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 19, 2012, 08:30:00 PM
Dear Sri Subramanian sir, Yes,beautiful words. Thats the real meaning of surrender indeed.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 20, 2012, 03:43:56 AM
[The questioner was quoting scriptures right and left.]
Maharaj: The moment the waking state starts the worshipping of
misery begins. When did you have the first birth?

Questioner: I don't know anything about it.
M. Then how do you accept this about the Ultimate? This is not your
direct experience, it is borrowed knowledge from books. How can you
accept what is not your direct experience?
There was a robbery in Delhi, the police may arrest you here and accuse
you of it. Have you ever been to Delhi?

Q: No.
M. Then why did you accept this birth? What are shastras or scriptures? It
is merely the do's and don'ts on how we should behave in the world. Don't
bring that here. Whether you accept this birth or not was the original
question. Why bring in all this tall talk? Reading scriptures is all
right for the ignorant. The next step is to give it up and try to understand
what you are.
Shake off all that you have read and try to understand now. You
must apply- your discrimination. It is of no use just blindly accepting
what the scriptures have said. Accept them up to a certain stage - after
that you must be strong enough or mature enough to use your discrimination.
People move about in search of knowledge but they are caught
up in the trap of words and in the fond concepts developed by so-called
Sages. A certain Sage will ask you to behave in one way; you go to
another Sage and he will have you behave in another way. Thus you are
caught up in the concepts of others. There is the story of a rishi in the
scriptures who drank the waters of the seven oceans in one handful - are
you going to believe this? Employ your discrimination. You speak of
acharana, the code of behavior; charana means the one who has to bc.:ave.
charana means only "I love" state, "I Am" state, the state of consciousness,
the feeling of being, without words. From that condition the movement
in consciousness begins.

Loki and aloki: loki we normally take as worldly; lok means various
personalities. Whatever is prescribed by the personality is Loki, or
whatever is followed by the people. Aloki is transcending the worldly. Aloki,
it is not known to you. These devotees love me, but they don't understand
me in the aloki sphere.
Spiritual talk is lokic talk, common talk, trying to give an image to
others. Here there is no image or design - now, how can you become
one with that? You have to have an image or design. Whatever knowledge
we talk about has to be communicated by words, but that is not the
Ultimate.
You want to possess knowledge, to collect knowledge. Such knowledge
is plentiful and available in the world, but a rare person will understand
that such knowledge is a bundle of ignorance.

You will make a study of those concepts which erupt from you; those
concepts which you do not like will not occur to you. If you are interested in
spiritual living, your thoughts and concepts will relate to that.
I have said what I have to say. There is no question of saying anything
more. Because you come here I treat you with courtesy, but I am fully
convinced that you and I have no design. I am afraid that what I say will
not reach your real core; therefore you do bhajans. As a matter of fact, you
should not visit me at all.
Bhishwa was on a bed of arrows in his last days; I am also on a bed of
arrows of suffering.

Maharaj: For those who are sitting here the benefit you get will not be
different from the benefit you get sitting under the shade of several thickly
leaved trees. Sitting under the trees there is a certain amount of peace and
the feelings of well-being. Stay in peace.
My teachings are emanating out of this consciousness. It is like a big
shady tree for relaxation; you come here and sit and feel the relaxation, but
you are not able to say what it is like. In that state you are not able to
explain by words. You are in a relaxed state but the deeper meaning is
reveling in the Self, abiding and subsiding in the Self - that is why you
feel relaxed and happy.

Whatever sentences you hear in this state will not be forgotten.
Swartha - swa means Self and artha - meaning. Swartha has great
meaning. Swartha means selfishness and swa means the meaning of the
Self. Words have meaning in the practical world which will make you
selfish, but the words which emanate here will give you the meaning of
your own Self.
[A mother andson came and garlanded Maharaj and distributed prasad to everyone
present.]
M. The deep state of simple, innocent people comes to fruition in this
fashion. She prayed that her son would pass the examination. Her own
faith worked.
If you enjoy this relaxed state here, and if you become one with this
state, you will also transcend this state. You will even transcend into a
state prior to the birth of Gods.
With this understanding, do what you like. Carry out your worldly
activities. When you understand the meaning of swa - the Self - there
will be no room for selfishness.

Understand this thoroughly, abide in it, then in due course you will
realize it. When the time is ripe, only then it will happen.
What is your worth? You are the consciousness through which the
world is expressed. Abide in that worthiness. Don't step down into mind
and the body. Again, you must have the firm conviction that you are unaffected
by birth and death. You are like space, not only like space, you
are prior to space.
That Ultimate you can never be lost. Whatever you have lost, you
have lost only the words. ,
I have told you enough and whatever you have heard, retain it,
deliberate over it, ponder over it, and be one with that.

(http://i480.photobucket.com/albums/rr166/morgenstern1986_photos/neue%20bilder%20von%20mir/flowers_blue_glitter.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 21, 2012, 12:54:29 AM
(http://img1.imensagens.com/en/flowers-wishes/28.gif)
M: Knowingness and no-knowingness are the expressions of the bodily
consciousness. When this food instrument body, together with the
consciousness is totally transcended - that is the Absolute.
The light is there, the darkness is there, but what is the background?
The space. The space is there which is neither the light nor the dark, but
the space is. You have to transcend light and darkness to abide in space.
Similarly, one has to transcend the knowingness and no-knowingness -
the aspects of bodily consciousness. If you have reached that state you are
watching consciousness and no-consciousness. That is called natural
samadh:, or sahaja samadhi.
Naturally you are in that state, but this psychosomatic instrument of
body and consciousness is always available. The moment somebody
comes the instrument is being operated - otherwise you revert to the
Absolute. It is something like this: in a big hall there is a door, and in the
door is a peep hole. That peep hole is the consciousness, but you are at
the back.
Suppose that those space ships are going up from the earth: when
you are in the space you feel that you have escaped the earth, but it is not so
-you are still under the influence of the earthly atmosphere. You must
go further into the space where there is no atmosphere. But where is the
thought of your going there? It is not like that - you are truly the
Absolute and these are all the coverings you have gotten.
You know you are but you forget that you are and that forgetfulness is
no-knowingness, which is the highest state. You can never describe it by
words; that state is never captured by words.
Understanding is necessary and you should not get confused. Suppose
you live in a state of knowingness: you should not think that you are
a jnani already simply because your knowingness receives many powers
in that state. You might think you are a jnani, but it is not so - it is simply
the first step. There are a lot of allurements at that stage. When you are
only being, without words, you are powerful. Give up the powers, don't posess them.


(http://www.inner-quest.org/Images%202/NM-372.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 22, 2012, 12:50:15 AM
Q:   This infinite and eternal self of mine, how am I to know it?

M:  The self you want to know, is it some second self? Are you made of several selves? Surely, there is only one self and you are that self. The self you are is the only self there is. Remove and abandon your wrong ideas about yourself and there it is, in all its glory. It is only your mind that prevents self-knowledge.

Q:   How am I to be rid of the mind? And is life without mind at all possible on the human level?

M:  There is no such thing as mind. There are ideas and some of them are wrong. Abandon the wrong ideas, for they are false and obstruct your vision of yourself.

Q:   Which ideas are wrong and which are true?

M:  Assertions are usually wrong and denials -- right.

Q:   One cannot live by denying everything!

M:  Only by denying can one live. Assertion is bondage. To question and deny is necessary. It is the essence of revolt and without revolt there can be no freedom.

There is no second, or higher self to search for. You are the highest self, only give up the false ideas you have about your self. Both faith and reason tell you that you are neither the body, nor its desires and fears, nor are you the mind with its fanciful ideas, nor the role society compels you to play, the person you are supposed to be. Give up the false and the true will come into its own.

You say you want to know your self. You are your self -- you cannot be anything but what you are. Is knowing separate from being? Whatever you can know with your mind is of the mind, not you; about yourself you can only say: 'I am, I am aware, I like It'.

Q:   I find being alive a painful state.

M:  You cannot be alive for you are life itself. It is the person you imagine yourself to be that suffers, not you. Dissolve it in awareness. It is merely a bundle of memories and habits. From the awareness of the unreal to the awareness of your real nature there is a chasm which you will easily cross, once you have mastered the art of pure awareness.

Q:   All I know is that I do not know myself.

M:  How do you know, that you do not know your self? Your direct insight tells you that yourself you know first, for nothing exists to you without your being there to experience its existence. You imagine you do not know your self, because you cannot describe your self. You can always say: 'I know that I am' and you will refuse as untrue the statement: 'I am not'. But whatever can be described cannot be your self, and what you are cannot be described. You can only know your self by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take you to a deeper realisation of your self. You literally progress by rejection -- a veritable rocket. To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge.

Q:   If I am neither the body nor mind, how am I aware of them? How can I perceive something quite foreign to myself?

M:  'Nothing is me,' is the first step. 'Everything is me' is the next. Both hang on the idea: 'there is a world'. When this too is given up, you remain what you are -- the non-dual Self. You are it here and now, but your vision is obstructed by your false ideas about your self.

Q:   Well, I admit that I am, I was, I shall be; at least from birth to death. I have no doubts of my being, here and now. But I find that it is not enough. My life lacks joy, born of harmony between the inner and the outer. If I alone am and the world is merely a protection, then why is there disharmony?

M:  You create disharmony and then complain! When you desire and fear, and identify yourself with your feelings, you create sorrow and bondage. When you create, with love and wisdom, and remain unattached to your creations, the result is harmony and peace. But whatever be the condition of your mind, in what way does it reflect on you? It is only your self-identification with your mind that makes you happy or unhappy. Rebel against your slavery to your mind, see your bonds as self-created and break the chains of attachment and revulsion. Keep in mind your goal of freedom, until it dawns on you that you are already free, that freedom is not something in the distant future to be earned with painful efforts, but perennially one's own, to be used! Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it.

Q:   If I do as I like, I shall have to suffer.

M:  Nevertheless, you are free. The consequences of your action will depend on the society in which you live and its conventions.

Q:   I may act recklessly.

M:  Along with courage will emerge wisdom and compassion and skill in action. You will know what to do and whatever you do will be good for all.

Q:   I find that the various aspects of myself are at war between themselves and there is no peace in me. Where are freedom and courage, wisdom and compassion? My actions merely increase the chasm in which I exist.

M:  It is all so, because you take yourself to be somebody, or something. Stop, look, investigate, ask the right questions, come to the right conclusions and have the courage to act on them and see what happens. The first steps may bring the roof down on your head, but soon the commotion will clear and there will be peace and joy. You know so many things about yourself, but the knower you do not know. Find out who you are, the knower of the known. Look within diligently, remember to remember that the perceived cannot be the perceiver. Whatever you see, hear or think of, remember -- you are not what happens, you are he to whom it happens. Delve deeply into the sense 'I am' and you will surely discover that the perceiving centre is universal, as universal as the light that illumines the world. All that happens in the universe happens to you, the silent witness. On the other hand, whatever is done, is done by you, the universal and inexhaustible energy.

Q:   It is, no doubt, very gratifying to hear that one is the silent witness as well as the universal energy. But how is one to cross over from a verbal statement to direct knowledge? Hearing is not knowing.

M:  Before you can know anything directly, non-verbally, you must know the knower. So far, you took the mind for the knower, but it is just not so. The mind clogs you up with images and ideas, which leave scars in memory. You take remembering to be knowledge. True knowledge is ever fresh, new, unexpected. It wells up from within. When you know what you are, you also are what you know. Between knowing and being there is no gap.

Q:   I can only investigate the mind with the mind.

M:  By all means use your mind to know your mind. It is perfectly legitimate and also the best preparation for going beyond the mind. Being, knowing and enjoying is your own. First realise your own being. This is easy because the sense 'I am' is always with you. Then meet yourself as the knower, apart from the known. Once you know yourself as pure being, the ecstasy of freedom is your own.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on November 22, 2012, 08:02:57 AM
The self you want to know, is it some second self? Are you made of several selves? Surely, there is only one self and you are that self. The self you are is the only self there is. Remove and abandon your wrong ideas about yourself and there it is, in all its glory. It is only your mind that prevents self-knowledge

This is the central essence.Thanks very much.
Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 22, 2012, 01:15:14 PM
Dear Ravi,

Nice . Sri Bhagavan says in Verse 33 of Ulladu Narpadu:

To say 'I do not know myself? or 'I have known myself' - is the case for laughter. What? Are there two selves one to be
known by the other? There is but One, the Truth of the experience of all.

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 22, 2012, 04:58:22 PM
Dear Sri Ravi,Sri Subramanian sir, Yes,it is the essence of all the theachings. Indeed,so simple. And very complicated... To 'whom'? :) With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 23, 2012, 06:40:47 AM
Questioner: You keep on saying that I was never born and will never die. If so, how is it that I see the world as one which has been born and will surely die?

Maharaj: You believe so because you have never questioned your belief that you are the body which, obviously, is born and dies. While alive, it attracts attention and fascinates so completely that rarely does one perceive one's real nature. It is like seeing the surface of the ocean and completely forgetting the immensity beneath. The world is but the surface of the mind and the mind is infinite. What we call thoughts are just ripples in the mind. When the mind is quiet it reflects reality. When it is motionless through and through, it dissolves and only reality remains. This reality is so concrete, so actual, so much more tangible than mind and matter, that compared to it even diamond is soft like butter. This overwhelming actuality makes the world dreamlike, misty, irrelevant.

Q:   This world, with so much suffering in it, how can you see it as irrelevant. What callousness!

M:  It is you who is callous, not me. If your world is so full of suffering, do something about it; don't add to it through greed or indolence. I am not bound by your dreamlike world. In my world the seeds of suffering, desire and fear are not sown and suffering does not grow. My world is free from opposites, of mutually distinctive discrepancies; harmony pervades; its peace is rocklike; this peace and silence are my body.

Q:   What you say reminds me of the dharmakaya of the Buddha.

M:  Maybe. We need not run off with terminology. Just see the person you imagine yourself to be as a part of the world you perceive within your mind and look at the mind from the outside, for you are not the mind. After all, your only problem is the eager self-identification with whatever you perceive. Give up this habit, remember that you are not what you perceive, use your power of alert aloofness. See yourself in all that lives and your behaviour will express your vision. Once you realise that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time -- in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable -- you will be afraid no longer. Know yourself as you are -- against fear there is no other remedy.

You have to learn to think and feel on these lines, or you will remain indefinitely on the personal level of desire and fear, gaining and losing, growing and decaying. A personal problem cannot be solved on its own level. The very desire to live is the. messenger of death, as the longing to be happy is the outline of sorrow. The world is an ocean of pain and fear, of anxiety and despair. Pleasures are like the fishes, few and swift, rarely come, quickly gone. A man of low intelligence believes, against all evidence, that he is an exception and that the world owes him happiness. But the world cannot give what it does not have; unreal to the core, it is of no use for real happiness. It cannot be otherwise. We seek the real because we are unhappy with the unreal. Happiness is our real nature and we shall never rest until we find it. But rarely we know where to seek it. Once you have understood that the world is but a mistaken view of reality, and is not what it appears to be, you are free of its obsessions. Only what is compatible with your real being can make you happy and the world, as you perceive it, is its outright denial.

Keep very quiet and watch what comes to the surface of the mind. Reject the known, welcome the so far unknown and reject it in its turn. Thus you come to a state in which there is no knowledge, only being, in which being itself is knowledge. To know by being is direct knowledge. It is based on the identity of the seer and the seen. Indirect knowledge is based on sensation and memory, on proximity of the perceiver and his percept, confined with the contrast between the two. The same with happiness. Usually you have to be sad to know gladness and glad to know sadness. True happiness is uncaused and this cannot disappear for lack of stimulation. It is not the opposite of sorrow, it includes all sorrow and suffering.

Q:   How can one remain happy among so much suffering?

M:  One cannot help it -- the inner happiness is overwhelmingly real. Like the sun in the sky, its expressions may be clouded, but it is never absent.

Q:   When we are in trouble, we are bound to be unhappy.

M:  Fear is the only trouble. Know yourself as independent and you will be free from fear and its shadows.

Q:   What is the difference between happiness and pleasure?

M:  Pleasure depends on things, happiness does not.

Q:   If happiness is independent, why are we not always happy?

M:  As long as we believe that we need things to make us happy, we shall also believe that in their absence we must be miserable. Mind always shapes itself according to its beliefs. Hence the importance of convincing oneself that one need not be prodded into happiness; that, on the contrary, pleasure is a distraction and a nuisance, for it merely increases the false conviction that one needs to have and do things to be happy when in reality it is just the opposite.

But why talk of happiness at all? You do not think of happiness except when you are unhappy. A man who says: 'Now I am happy', is between two sorrows -- past and future. This happiness is mere excitement caused by relief from pain. Real happiness is utterly unselfconscious. It is best expressed negatively as: 'there is nothing wrong with me. I have nothing to worry about'. After all, the ultimate purpose of all sadhana is to reach a point, when this conviction, instead of being only verbal, is based on the actual and ever-present experience.

Q:   Which experience?

M:  The experience of being empty, uncluttered by memories and expectations; it is like the happiness of open spaces, of being young, of having all the time and energy for doing things, for discovery, for adventure.

Q:   What remains to discover?

M:  The universe without and the immensity within as they are in reality, in the great mind and heart of God. The meaning and purpose of existence, the secret of suffering, life's redemption from ignorance.

Q:   If being happy is the same as being free from fear and worry, cannot it be said that absence of trouble is the cause of happiness?

M:  A state of absence, of non-existence cannot be a cause; the pre-existence of a cause is implied in the notion. Your natural state, in which nothing exists, cannot be a cause of becoming; the causes are hidden in the great and mysterious power of memory. But your true home is in nothingness, in emptiness of all content.

Q:   Emptiness and nothingness -- how dreadful!

M:  You face it most cheerfully, when you go to sleep! Find out for yourself the state of wakeful sleep and you will find it quite in harmony with your real nature. Words can only give you the idea and the idea is not the experience. All I can say is that true happiness has no cause and what has no cause is immovable. Which does not mean it is perceivable, as pleasure. What is perceivable is pain and pleasure; the state of freedom from sorrow can be described only negatively. To know it directly you must go beyond the mind addicted to causality and the tyranny of time.

Q:   If happiness is not conscious and consciousness -- not happy, what is the link between the two?

M:  Consciousness being a product of conditions and circumstances, depends on them and changes along with them. What is independent, uncreated, timeless and changeless, and yet ever new and fresh, is beyond the mind. When the mind thinks of it, the mind dissolves and only happiness remains.

Q:   When all goes, nothingness remains.

M:  How can there be nothing without something? Nothing is only an idea, it depends on the memory of something. Pure being is quite independent of existence, which is definable and describable.

Q:   Please tell us; beyond the mind does consciousness continue, or does it end with the mind?

M:  Consciousness comes and goes, awareness shines immutably.

Q:   Who is aware in awareness?

M:  When there is a person, there is also consciousness. 'I am' mind, consciousness denote the same state. If you say 'I am aware', it only means: 'I am conscious of thinking about being aware'. There is no 'I am' in awareness.

Q:   What about witnessing?

M:  Witnessing is of the mind. The witness goes with the witnessed. In the state of non-duality all separation ceases.

Q:   What about you? Do you continue in awareness?

M:  The person, the 'I am this body, this mind, this chain of memories, this bundle of desires and fears' disappears, but something you may call identity, remains. It enables me to become a person when required. Love creates its own necessities, even of becoming a person.

Q:   It is said that Reality manifests itself as existence -- consciousness -- bliss. Are they absolute or relative?

M:  They are relative to each other and depend on each other. Reality is independent of its expressions.

Q:   What is the relation between reality and its expressions?

M:  No relation. In reality all is real and identical. As we put it, saguna and nirguna are one in Parabrahman. There is only the Supreme. In movement, it Is saguna. Motionless, it is nirguna. But it is only the mind that moves or does not move. The real is beyond, you are beyond. Once you have understood that nothing perceivable, or conceivable can be yourself, you are free of your imaginations. To see everything as imagination, born of desire, is necessary for self-realisation. We miss the real by lack of attention and create the unreal by excess of imagination.

You have to give your heart and mind to these things and brood over them repeatedly. It is like cooking food. You must keep it on the fire for some time before it is ready.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 24, 2012, 08:23:21 PM
Q:   Is there no such thing as the Guru's grace?

M:  His grace is constant and universal. It is not given to one and denied to another.

Q:   How does it affect me personally?

M:  It is by The Guru's grace that your mind is engaged in search for truth and it is by his grace that you will find it. It works unwaringly towards your ultimate good. And it is for all.

Q:   Some disciples are ready, mature, and some are not. Must not the Guru exercise choice and make decisions?

M:  The Guru knows the Ultimate and relentlessly propels the disciple towards it. The disciple is full of obstacles, which he himself must overcome. The Guru is not very much concerned with the superficialities of the disciple's life. It is like gravitation The fruit must fall -- when no longer held back.

Q:   If the disciple does not know the goal, how can he make out the obstacles?

M:  The goal is shown by the Guru, obstacles are discovered by the disciple. The Guru has no preferences, but those who have obstacles to overcome seem to be lagging behind.

In reality the disciple is not different from the Guru. He is the same dimensionless centre of perception and love in action. It is only his imagination and self-identification with the imagined, that encloses him and converts him into a person. The Guru is concerned little with the person. His attention is on the inner watcher. It is the task of the watcher to understand and thereby eliminate the person. While there is grace on one side, there must be dedication to the task on the other.

Q:   But the person does not want to be eliminated.

M:  The person is merely the result of a misunderstanding. In reality, there is no such thing. Feelings, thoughts and actions race before the watcher in endless succession, leaving traces in the brain and creating an illusion of continuity. A reflection of the watcher in the mind creates the sense of 'I' and the person acquires an apparently independent existence. In reality there is no person, only the watcher identifying himself with the 'I' and the 'mine'. The teacher tells the watcher: you are not this, there is nothing of yours in this, except the little point of 'I am', which is the bridge between the watcher and his dream. �I am this, I am that' is dream, while pure 'I am' has the stamp of reality on it. You have tasted so many things -- all came to naught. Only the sense 'I am' persisted -- unchanged. Stay with the changeless among the changeful, until you are able to go beyond.

Q:   When will it happen?

M:  It will happen as soon as you remove the obstacles.

Q:   Which obstacles?

M:  Desire for the false and fear of the true. You, as the person, imagine that the Guru is interested in you as a person. Not at all. To him you are a nuisance and a hindrance to be done away with. He actually aims at your elimination as a factor in consciousness.

Q:   If I am eliminated, what will remain?

M:  Nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body. Being -- awareness -- love will shine in full splendour. Liberation is never of the person, it is always from the person.

Q:   And no trace remains of the person?

M:  A vague memory remains, like the memory of a dream, or early childhood. After all, what is there to remember? A flow of events, mostly accidental and meaningless. A sequence of desires and fears and inane blunders. Is there anything worth remembering? The person is but a shell imprisoning you. Break the shell.

Q:   Whom are you asking to break the shell? Who is to break the shell?

M:  Break the bonds of memory and self-identification and the shell will break by itself. There is a centre that imparts reality to whatever it perceives. All you need is to understand that you are the source of reality, that you give reality instead of getting it, that you need no support and no confirmation. Things are as they are, because you accept them as they are. Stop accepting them and they will dissolve. Whatever you think about with desire or fear appears before you as real. Look at it without desire or fear and it does lose substance. Pleasure and pain are momentary. It is simpler and easier to disregard them than to act on them.

Q:   If all things come to an end, why did they appear at all?

M:  Creation is in the very nature of consciousness. Consciousness causes appearances. Reality is beyond consciousness.

Q:   While we are conscious of appearances, how is it that we are not conscious that these are mere appearances?

M:  The mind covers up reality, without knowing it. To know the nature of the mind, you need intelligence, the capacity to look at the mind in silent and dispassionate awareness.

Q:   If I am of the nature of all-pervading consciousness, how could ignorance and illusion happen to me?

M:  Neither ignorance nor illusion ever happened to you. Find the self to which you ascribe ignorance and illusion and your question will be answered. You talk as if you know the self and see it to be under the sway of ignorance and illusion. But, in fact, you do not know the self, nor are you aware of ignorance. By all means become aware -- this will bring you to the self and you will realise that there is neither ignorance nor delusion in it. It is like saying: if there is sun, how can darkness be? As under a stone there will be darkness, however strong the sunlight, so in the shadow of the 'I-am-the-body' consciousness there must be ignorance and illusion.

Q:   But why did the body consciousness come into being?

M:  Don't ask 'why', ask 'how'. It is in the nature of creative imagination to identify itself with its creations. You can stop it any moment by switching off attention. Or through investigation.

Q:   Does creation come before investigation?

M:  First you create a world, then the 'I am' becomes a person, who is not happy for various reasons. He goes out in search of happiness, meets a Guru who tells him: 'You are not a person, find who you are'. He does it and goes beyond.

Q:   Why did he not do it at the very start?

M:  It did not occur to him. He needed somebody to tell him.

Q:   Was that enough?

M:  It was enough.

Q:   Why does it not work in my case?

M:  You do not trust me.

Q:   Why is my faith weak?

M:  Desires and fears have dulled your mind. It needs some scrubbing.

Q:   How can I clear my mind?

M:  By watching it relentlessly. Inattention obscures, attention clarifies.

Q:   Why do the Indian teachers advocate inactivity?

M:  Most of people's activities are valueless, if not outright destructive. Dominated by desire and fear, they can do nothing good. Ceasing to do evil precedes beginning to do good. Hence the need for stopping all activities for a time, to investigate one's urges and their motives, see all that is false in one's life, purge the mind of all evil and then only restart work, beginning with one's obvious duties. Of course, if you have a chance to help somebody, by all means do it and promptly too, don't keep him waiting till you are perfect. But do not become a professional do-gooder.

Q:   I do not feel there are too many do-gooders among disciples. Most of those I met are too absorbed in their own petty conflicts. They have no heart for others.

M:  Such self-centeredness is temporary. Be patient with such people. For so many years they gave attention to everything but themselves. Let them turn to themselves for a change.

Q:   What are the fruits of self-awareness?

M:  You grow more intelligent. In awareness you learn. In self-awareness you learn about yourself. Of course, you can only learn what you are not. To know what you are, you must go beyond the mind.

Q:   Is not awareness beyond the mind?

M:  Awareness is the point at which the mind reaches out beyond itself into reality. In awareness you seek not what pleases, but what is true.

Q:   I find that awareness brings about a state of inner silence, a state of psychic void.

M:  It is all right as it goes, but it is not enough. Have you felt the all-embracing emptiness in which the universe swims like a cloud in the blue sky?

Q:   Sir, let me first come to know well my own inner space.

M:  Destroy the wall that separates, the 'I-am-the-body' idea and the inner and the outer will become one.

Q:   Am I to die?

M:  Physical destruction is meaningless. It is the clinging to sensate life that binds you. If you could experience the inner void fully, the explosion into the totality would be near.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 26, 2012, 02:44:24 AM
Questioner: I hear you making statements about yourself like: I am timeless, immutable beyond attributes, etc. How do you know these things? And what makes you say them?

Maharaj: I am only trying to describe the state before the I am arose, but the state itself, being beyond the mind and language, is indescribable.

Q:   The I am is the foundation of all experience. What you are trying to describe must also be an experience, limited and transitory. You speak of yourself as immutable. I hear the sound of the word, I remember its dictionary meaning, but the experience of being immutable I do not have. How can I break through the barrier and know personally, intimately, what it means to be immutable?

M:  The word itself is the bridge. Remember it, think of it, explore it, go round it, look at it from all directions, dive into it with earnest perseverance: endure all delays and disappointments till suddenly the mind turns round, away from the word, towards the reality beyond the word. It is like trying to find a person knowing his name only. A day comes when your enquiries bring you to him and the name becomes reality. Words are valuable, for between the word and its meaning there is a link and if one investigates the word assiduously, one crosses beyond the concept into the experience at the root of it. As a matter of fact, such repeated attempts to go beyond the words is called meditation. Sadhana is but a persistent attempt to cross over from the verbal to the non-verbal. The task seems hopeless until suddenly all becomes clear and simple and so wonderfully easy. But, as long as you are interested in your present way of living, you will shirk from the final leap into the unknown.

Q:   Why should the unknown interest me? Of what use is the unknown?

M:  Of no use whatsoever. But it is worthwhile to know what keeps you within the narrow confines of the known. It is the full and correct knowledge of the known that takes you to the unknown. You cannot think of it in terms of uses and advantages; to be quite detached, beyond the reach of all self-concern, all selfish consideration, is an inescapable condition of liberation. You may call it death; to me it is living at its most meaningful and intense, for I am one with life in its totality and fullness -- intensity, meaningfulness, harmony; what more do you want?

Q:   Nothing more is needed, of course. But you are talking of the knowable.

M:  Of the unknowable only silence talks. The mind can talk only of what it knows. If you diligently investigate the knowable, it dissolves and only the unknowable remains. But with the first flicker of imagination and interest the unknowable is obscured and the known comes to the fore-front. The known, the changeable, is what you live with -- the unchangeable is of no use to you. It is only when you are satiated with the changeable and long for the unchangeable, that you are ready for the turning round and stepping into what can be described, when seen from the level of the mind, as emptiness and darkness. For the mind craves for content and variety, while reality is, to the mind, contentless and invariable.

Q:   It looks like death to me.

M:  It is. It is also all-pervading, all-conquering, intense beyond words. No ordinary brain can stand it without being shattered; hence the absolute need for sadhana. Purity of body and clarity of mind, non-violence and selflessness in life are essential for survival as an intelligent and spiritual entity.

Q:   Are there entities in reality?

M:  Identity is Reality, Reality is identity. Reality is not shapeless mass, a wordless chaos. It is powerful, aware, blissful; compared to it your life is like a candle to the sun.

Q:   By the grace of God and your teachers you lost all desire and fear and reached the immovable state. My question is simple -- how do you know that your state is immovable?

M:  Only the changeable can be thought of and talked about. The unchangeable can only be realised in silence. Once realised, it will deeply affect the changeable, itself remaining unaffected.

Q:   How do you know that you are the witness?

M:  I do not know, I am. I am, because to be everything must be witnessed.

Q:   Existence can also be accepted on hearsay.

M:  Still, finally you come to the need of a direct witness. Witnessing, if not personal and actual, must at least be possible and feasible. Direct experience is the final proof.

Q:   Experience may be faulty and misleading.

M:  Quite, but not the fact of an experience. Whatever may be the experience, true or false, the fact of an experience taking place cannot be denied. It is its own proof. Watch yourself closely and you will see that whatever be the content of consciousness, the witnessing of it does not depend on the content. Awareness is itself and does not change with the event. The event may be pleasant or unpleasant, minor or important, awareness is the same. Take note of the peculiar nature of pure awareness, its natural self-identity, without the least trace of self-consciousness, and go to the root of it and you will soon realise that awareness is your true nature and nothing you may be aware of, you can call your own.

Q:   Is not consciousness and its content one and the same?

M:  Consciousness is like a cloud in the sky and the water drops are the content. The cloud needs the sun to become visible, and consciousness needs being focussed in awareness.

Q:   Is not awareness a form of consciousness?

M:  When the content is viewed without likes and dislikes, the consciousness of it is awareness. But still there is a difference between awareness as reflected in consciousness and pure awareness beyond consciousness. Reflected awareness, the sense �I am aware� is the witness, while pure awareness is the essence of reality. Reflection of the sun in a drop of water is the reflection of the sun, no doubt, but not the sun itself. Between awareness reflected in consciousness as the witness and pure awareness there is a gap, which the mind cannot cross.

Q:   Does it not depend on the way you look at it? The mind says there is a difference. The heart says there is none.

M:  Of course there is no difference. The real sees the real in the unreal. It is the mind that creates the unreal and it is the mind that sees the false as false.

Q:   I understood that the experience of the real follows seeing the false as false.

M:  There is no such thing as the experience of the real. The real is beyond experience. All experience is in the mind. You know the real by being real.

Q:   If the real is beyond words and mind, why do we talk so much about it?

M:  For the joy of it, of course. The real is bliss supreme. Even to talk of it is happiness.

Q:   I hear you talking of the unshakable and blissful. What is in your mind when you use these words?

M:  There is nothing in my mind. As you hear the words, so do I hear them. The power that makes everything happen makes them also happen.

Q:   But you are speaking, not me.

M:  That is how it appears to you. As I see it, two body-minds exchange symbolic noises. In reality nothing happens.

Q:   Listen Sir. I am coming to you because I am in trouble. I am a poor soul lost in a world I do not understand. I am afraid of Mother Nature who wants me to grow, procreate and die. When I ask for the meaning and purpose of all this, she does not answer. I have come to you because I was told that you are kind and wise. You talk about the changeable as false and transient and this I can understand. But when you talk of the immutable, I feel lost. Not this, not that, beyond knowledge, of no use -- why talk of it all? Does it exist, or is it a concept only, a verbal opposite to the changeable?

M:  It is, it alone is. But in your present state it is of no use to you. Just like the glass of water near your bed if of no use to you, when you dream that you are dying of thirst in a desert. I am trying to wake you up, whatever your dream.

Q:   Please dont tell me that I am dreaming and that I will soon wake up. I wish it were so. But I am awake and in pain. You talk of a painless state, but you add that I cannot have it in my present condition. I feel lost.

M:  Dont feel lost. I only say that to find the immutable and blissful you must give up your hold on the mutable and painful. You are concerned with your own happiness and I am telling you that there is no such thing. Happiness is never your own, it is where the I is not. I do not say it is beyond your reach; you have only to reach out beyond yourself, and you will find it.

Q:   If I have to go beyond myself, why did I get the I am idea in the first instance?

M:  The mind needs a centre to draw a circle. The circle may grow bigger and with every increase there will be a change in the sense I am. A man who took himself in hand, a Yogi, will draw a spiral, yet the centre will remain, however vast the spiral. A day comes when the entire enterprise is seen as false and given up. The central point is no more and the universe becomes the centre.

Q:   Yes, maybe. But what am I to do now?

M:  Assiduously watch your ever-changing life, probe deeply into the motives beyond your actions and you will soon prick the bubble in which you are enclosed. A chic needs the shell to grow, but a day comes when the shell must be broken. If it is not, there will be suffering and death.

Q:   Do you mean to say that if I do not take to Yoga, I am doomed to extinction?

M:  There is the Guru who will come to your rescue. In the meantime be satisfied with watching the flow of your life; if your watchfulness is deep and steady, ever turned towards the source, it will gradually move upstream till suddenly it becomes the source. Put your awareness to work, not your mind. The mind is not the right instrument for this task. The timeless can be reached only by the timeless. Your body and your mind are both subject to time; Only awareness is timeless, even in the now. In awareness you are facing facts and reality is fond of facts.

Q:   You rely entirely on my awareness to take me over and not on the Guru and God.

M:  God gives the body and the mind and the Guru shows the way to use them. But returning to the source is your own task.

Q:   God has created me, he will look after me.

M:  There are innumerable gods, each in his own universe. They create and re-create eternally. Are you going to wait for them to save you? What you need for salvation is already within your reach. Use it. Investigate what you know to its very end and you will reach the unknown layers of your being. Go further and the unexpected will explode in you and shatter all.

Q:   Does it mean death?

M:  It means life -- at last.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 26, 2012, 01:11:10 PM
A questioner asked Nisargadata Maharaj:

Q: Are we permitted to request you to tell us the manner of your realization?

NM: Somehow it was very simple and easy for me in my case. My Guru, before he died, told me: Believe me, you are the
Supreme Reality. Don't doubt my words. Believe me. Don't disbelieve me. I am telling you the truth - act on it. I could not
forget his words and by not forgetting, I have realized.

Q: But what were you actually doing?

NM: Nothing special. I lived my life, plied my trade, looked after my family, and every free moment I would spend just remembering
my Guru and His words. He died soon after and I had only the memory to fall back. It was enough.

Q: It must have been the grace and power of your Guru.

NM: His words were true. And so they came true. True words always come true. My Guru did nothing. His words acted because
they were true. Whatever I did, came from within, unasked and unexpected.

Arunachala Siva.         

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 26, 2012, 01:42:44 PM
Beautiful,Beautiful words! And how true. It is so simple when i read those words. Thats why i love Him! Nisarga-Natural Yoga. :) Thank You Very much Sri Subramanian sir!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 26, 2012, 11:56:58 PM
Questioner: You say that whatever you see is yourself. You also admit that you see the world as we see it. Here is today's newspaper with All the horrors going on. Since the world is yourself, how can you explain such misbehaviour?

Maharaj: Which world do you have in mind?

Q:   Our common world, in which we live.

M:  Are you sure we live in the same world? I do not mean nature, the sea and the land, plants and animals. They are not the problem, nor the endless space, the infinite time, the inexhaustible power. Do not be misled by my eating and smoking, reading and talking. My mind is not here, my life is not here. Your world, of desires and their fulfilments, of fears and their escapes, is definitely not my world. I do not even perceive it, except through what you tell me about it. It is your private dream world and my only reaction to it is to ask you to stop dreaming.

Q:   Surely, wars and revolutions are not dreams. Sick mothers and starving children are not dreams. Wealth, ill-gotten and misused, is not a dream.

M:  What else?

Q:   A dream cannot be shared.

M:  Nor can the waking state. All the three states -- of waking, dreaming and sleeping -- are subjective, personal, intimate. They all happen to and are contained within the little bubble in consciousness, called 'I'. The real world lies beyond the self.

Q:   Self or no self, facts are real.

M:  Of course facts are real! I live among them. But you live with fancies, not with facts. Facts never clash, while your life and world are full of contradictions. Contradiction is the mark of the false; the real never contradicts itself.

For instance, you complain that people are abjectly poor. Yet you do not share your riches with them. You mind the war next door, but you hardly give it a thought when it is in some far off country. The shifting fortunes of your ego determine your values; 'I think', 'I want', 'I must' are made into absolutes.

Q:   Nevertheless, the evil is real.

M:  Not more real than you are. Evil is in the wrong approach to problems created by misunderstanding and misuse. It is a vicious circle.

Q:   Can the circle be broken?

M:  A false circle need not be broken. It is enough to see it as it is -- non-existent.

Q:   But, real enough to make us submit to and inflict indignities and atrocities.

M:  Insanity is universal. Sanity is rare. Yet there is hope, because the moment we perceive our insanity, we are on the way to sanity. This is the function of the Guru -- to make us see the madness of our daily living. Life makes you conscious, but the teacher makes you aware.

Q:   Sir, you are neither the first nor the last. Since immemorial times people were breaking into reality. Yet how little it affected our lives! The Ramas and the Krishnas, the Buddhas and the Christs have come and gone and we are as we were; wallowing in sweat and tears. What have the great ones done, whose lives we witnessed? What have you done, Sir, to alleviate the world's thrall?

M:  You alone can undo the evil you have created. Your own callous selfishness is at the root of it. Put first your own house in order and you will see that your work is done.

Q:   The men of wisdom and of love, who came before us, did set themselves right, often at a tremendous cost. What was the outcome? A shooting star, however bright, does not make the night less dark.

M:  To judge them and their work you must become one of them. A frog in a well knows nothing about the birds in the sky.

Q:   Do you mean to say that between good and evil there is no wall?

M:  There is no wall, because there is no good and no evil. In every concrete situation there is only the necessary and the unnecessary. The needful is right, the needless is wrong.

Q:   Who decides?

M:  The situation decides. Every situation is a challenge which demands the right response. When the response is right, the challenge is met and the problem ceases. If the response is wrong, the challenge is not met and the problem remains unsolved. Your unsolved problems -- that is what constitutes your karma. Solve them rightly and be free.

Q:   You seem to drive me always back into myself. Is there no objective solution to the world's problems?

M:  The world problems were created by numberless people like you, each full of his own desires and fears. Who can free you of your past, personal and social, except yourself? And how will you do it unless you see the urgent need of your being first free of cravings born of illusion? How can you truly help, as long as you need help yourself?

Q:   In what way did the ancient sages help? In what way do you help? A few individuals profit, no doubt; your guidance and example may mean a lot to them; but in what way do you affect humanity, the totality of life and consciousness? You say that you are the world and the world is you; what impact have you made on it?

M:  What kind of Impact do you expect?

Q:   Man is stupid, selfish, cruel.

M:  Man is also wise, affectionate and kind.

Q:   Why does not goodness prevail?

M:  It does -- in my real world. In my world even what you call evil is the servant of the good and therefore necessary. It is like boils and fevers that clear the body of impurities. Disease is painful, even dangerous, but if dealt with rightly, it heals.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 27, 2012, 01:18:35 PM
A questioner and Nisargadatta Maharaj:

Q: I have just arrived from Sri Ramanasramam. I have spent seven months thedre.

NM: What practice were you following at the Asramam?

Q: as far as I could, I concentrated on the 'Who am I?"

NM: Which way were you doing it? Verbally?

Q: In my free moments during the course of the day. Sometimes I was murmuring to myself 'Who am I?' 'I am, but who am I?'
Or,  I did mentally. Occasionally I would have some  nice feeling, or get into moods of quiet happiness. On the whole I was
trying to to be quiet and receptive, rather than laboring for experiences.

NM: What are you actually experiencing when you were in the right mood?

Q: A sense of inner stillness and peace and silence.

NM: Did you notice yourself becoming unconscious?

Q: Yes. Occasionally and for a short time. Otherwise I was just quiet, inwardly and outwardly.

NM: What kind of quiet was it? Sometime akin to deep sleep, yet conscious all the same? A sort of wakeful sleep?

Q: Yes. Alert sleep - Jagrat sushupti.

NM: The main thing is to be of free from negative emotions - desire, fear and so on.  the six enemies of the mind. Once the
mind is free of them, the rest will come easily. Just as cloth kept in soapy water will become clean,so will the mind get purified
in the stream of of pure feeling.

*******


Arunachala Siva.             
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 27, 2012, 02:13:08 PM
Dear Sri Subramanian sir, Beautiful! :) Yes,desire and fear are just that what make us traped. I have noticed one thing,that they are,somehow,going away by themself. Like,we are not the ones who clear them anyway. With intense sadhana and awareness,they naturaly go away. Without effort what so ever. Thank You Very much sir for this dialogue!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 27, 2012, 03:03:45 PM
Dear Jewell,

You may be aware that all the dialogues of Nisargadatta Maharaj with questioners were compiled by Maurice Frydman, who
was also with Sri Bhagavan for quite some time and he also compiled Maharshi's Gospel.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 27, 2012, 03:14:45 PM
Dear Sri Subramanian Sir, Yes,i know about Maurice. He came first to Bhagavan,then went to Sri Nisargadatta. Maurice was a rare and Beautiful soul. But not all books are compiled by Him. Some compiled Jean Dunn,lady devotee of Maharaj.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 28, 2012, 04:16:39 AM
Questioner: I was lucky to have holy company all my life. Is it enough for self-realisation?

Maharaj: It depends what you make of it.

Q:   I was told that the liberating action of satsang is automatic. Just like a river carries one to the estuary, so the subtle and silent influence of good people will take me to reality.

M:  It will take you to the river, but the crossing is your own. Freedom cannot be gained nor kept without will-to-freedom. You must strive for liberation; the least you can do is uncover and remove the obstacles diligently. If you want peace you must strive for it. You will not get peace just by keeping quiet.

Q:   A child just grows. He does not make plans for growth, nor has he a pattern; nor does he grow by fragments, a hand here a leg there; he grows integrally and unconsciously.

M:  Because he is free of imagination. You can also grow like this, but you must not indulge in forecasts and plans, born of memory and anticipation. It is one of the peculiarities of a jnani that he is not concerned with the future. Your concern with future is due to fear of pain and desire for pleasure, to the jnani all is bliss: he is happy with whatever comes.

Q:   Surely, there are many things that would make even a jnani miserable

M:  A jnani may meet with difficulties, but they do not make him suffer. Bringing up a child from birth to maturity may seem a hard task, but to a mother the memories of hardships are a joy. There is nothing wrong with the world. What is wrong is in the way you look at it. It is your own imagination that misleads you. Without imagination there is no world. Your conviction that you are conscious of a world is the world. The world you perceive is made of consciousness; what you call matter is consciousness Itself. You are the space (akash) in which it moves, the time in which it lasts, the love that gives it life. Cut off imagination and attachment and what remains?

Q:   The world remains. I remain.

M:  Yes. But how different it is when you can see it as it is, not through the screen of desire and fear.

Q:   What for are all these distinctions -- reality and illusion, wisdom and ignorance, saint and sinner? Everyone is in search of happiness, everyone strives desperately; everyone is a Yogi and his life a school of wisdom. Each learns his own way the lessons he needs. Society approves of some, disapproves of others; there are no rules that apply everywhere and for all time.

M:  In my world love is the only law. I do not ask for love, I give it. Such is my nature.

Q:   I see you living your life according to a pattern. You run a meditation class in the morning, lecture and have discussions regularly; twice daily there is worship (puja) and religious singing (bhajan) in the evening. You seem to adhere to the routine scrupulously.

M:  The worship and the singing are as I found them and I saw no reason to interfere. The general routine is according to the wishes of the people with whom I happen to live or who come to listen. They are working people, with many obligations and the timings are for their convenience. Some repetitive routine is inevitable. Even animals and plants have their time-tables.

Q:   Yes, we see a regular sequence in all life. Who maintains the order? Is there an inner ruler, who lays down laws and enforces order?

M:  Everything moves according to its nature. Where is the need of a policeman? Every action creates a reaction, which balances and neutralises the action. Everything happens, but there is a continuous cancelling out, and in the end it is as if nothing happened.

Q:   Do not console me with final harmonies. The accounts tally, but the loss is mine.

M:  Wait and see. You may end up with a profit good enough to justify the outlays.

Q:   There is a long life behind me and I often wonder whether its many events took place by accident, or there was a plan. Was there a pattern laid down before I was born by which I had to live my life? If yes, who made the plans and who enforced them? Could there be deviations and mistakes? Some say destiny is immutable and every second of life is predetermined; others say that pure accident decides everything.

M:  You can have it as you like. You can distinguish in your life a pattern or see merely a chain of accidents. Explanations are meant to please the mind. They need not be true. Reality is indefinable and indescribable.

Q:   Sir, you are escaping my question! I want to know how you look at it. Wherever we look we find structure of unbelievable intelligence and beauty. How can I believe that the universe is formless and chaotic? Your world, the world in which you live, may be formless, but it need not be chaotic.

M:  The objective universe has structure, is orderly and beautiful. Nobody can deny it. But structure and pattern, imply constraint and compulsion. My world is absolutely free; everything in it is self-determined. Therefore I keep on saying that all happens by itself. There is order in my world too, but it is not Imposed from outside. It comes spontaneously and immediately, because of its timelessness. Perfection is not in the future. It is now.

Q:   Does your world affect mine?

M:  At one point only -- at the point of the now. It gives it momentary being, a fleeting sense of reality. In full awareness the contact is established. It needs effortless, un-self-conscious attention.

Q:   Is not attention an attitude of mind?

M:  Yes, when the mind is eager for reality, it gives attention. There is nothing wrong with your world, it is your thinking yourself to be separate from it that creates disorder. Selfishness is the source of all evil.

Q:   I am coming back to my question. Before I was born, did my inner self decide the details of my life, or was it entirely accidental and at the mercy of heredity and circumstances?

M:  Those who claim to have selected their father and mother and decided how they are going to live their next life may know for themselves. I know for myself. I was never born.

Q:   I see you sitting in front of me and replying my questions.

M:  You see the body only which, of course, was born and will die.

Q:   It is the life-story of thus body-mind that I am interested in. Was it laid down by you or somebody else, or did it happen accidentally?

M:  There is a catch in your very question. I make no distinction between the body and the universe. Each is the cause of the other; each is the other, in truth. But I am out of it all. When I am telling you that I was never born, why go on asking me what were my preparations for the next birth? The moment you allow your imagination to spin, it at once spins out a universe. It is not at all as you imagine and I am not bound by your imaginings.

Q:   It requires intelligence and energy to build and maintain a living body. Where do they come from?

M:  There is only imagination. The intelligence and power are all used up in your imagination. It has absorbed you so completely that you just cannot grasp how far from reality you have wandered. No doubt imagination is richly creative. Universe within universe are built on it. Yet they are all in space and time, past and future, which just do not exist.

Q:   I have read recently a report about a little girl who was very cruelly handled in her early childhood. She was badly mutilated and disfigured and grew up in an orphanage, completely estranged from its surroundings. This little girl was quiet and obedient, but completely indifferent. One of the nuns who were looking after the children, was convinced that the girl was not mentally retarded, but merely withdrawn, irresponsive. A psychoanalyst was asked to take up the case and for full two years he would see the child once a week and try to break the wall of isolation. She was docile and well-behaved, but would give no attention to her doctor. He brought her a toy house, with rooms and movable furniture and dolls representing father, mother and their children. It brought out a response, the girl got interested. One day the old hurts revived and came to the surface. Gradually she recovered, a number of operations brought back her face and body to normal and she grew into an efficient and attractive young woman. It took the doctor more than five years, but the work was done. He was a real Guru! He did not put down conditions nor talk about readiness and eligibility. Without faith, without hope, out of love only he tried and tried again.

M:  Yes, that is the nature of a Guru. He will never give up. But, to succeed, he must not be met with too much resistance. Doubt and disobedience necessarily delay. Given confidence and pliability, he can bring about a radical change in the disciple speedily. Deep insight in the Guru and earnestness in the disciple, both are needed. Whatever was her condition, the girl in your story suffered for lack of earnestness in people. The most difficult are the intellectuals. They talk a lot, but are not serious.

What you call realisation is a natural thing. When you are ready, your Guru will be waiting. Sadhana is effortless. When the relationship with your teacher is right you grow. Above all, trust him. He cannot mislead you.



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Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 28, 2012, 08:43:27 AM
Q: In the shape of things is mere appearance, what are they in reality?

N.M: In reality there is only one perception. The perceiver and the perceived are conceptual, the fact of perceiving is actual.

Q: Where does the Absolute come in?

NM: The Absolute is the birthplace of perceiving. It makes perception possible.

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 28, 2012, 12:44:00 PM
Dear Sri Subramanian sir, Yes,perceving,manifestation. And how can perceiving see itself,or the Absolute?! More then it is already aware... Thank You sir!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 28, 2012, 06:55:04 PM
Questioner: We are two girls from England, visiting India. We know little about Yoga and we are here because we were told that spiritual teachers play an important role in Indian life.

Maharaj: You are welcome. There is nothing new you will find here. The work we are doing is timeless. It was the same ten thousand years ago. Centuries roll on, but the human problem does not change -- the problem of suffering and the ending of suffering.

Q:   The other day seven young foreigners have turned up asking for a place to sleep for a few nights. They came to see their Guru who was lecturing in Bombay. I met him -- a very pleasant looking young man is he -- apparently very matter-of-fact and efficient, but with an atmosphere of peace and silence about him. His teaching is traditional with stress on karma Yoga, selfless work, service of the Guru etc. Like the Gita, he says that selfless work will result in salvation. He is full of ambitious plans: training workers who will start spiritual centres in many countries. It seems he gives them not only the authority, but also the power to do the work in his name.

M:  Yes, there is such a thing as transmission of power.

Q:   When I was with them I had a strange feeling of becoming invisible. The devotees, in their surrender to their Guru surrendered me also! Whatever I did for them was their Gurus doing and I was not considered, except as a mere instrument. I was merely a tap to turn left or right. There was no personal relationship whatsoever. They tried a little to convert me to their faith; as soon as they felt resistance, they just dropped me from the field of their attention. Even between themselves they did not appear very much related; it is their common interest in their Guru that kept them together. I found it rather cold, almost inhuman. To consider oneself an instrument in Gods hands is one thing; to be denied all attention and consideration because all is God may lead to indifference verging on cruelty. After all, all wars are made in the name of God. The entire history of mankind is a succession of holy wars. One is never so impersonal as in war!

M:  To insist, to resist, are contained in the will to be. Remove the will to be and what remains? Existence and non-existence relate to something in space and time; here and now, there and then, which again are in the mind. The mind plays a guessing game; it is ever uncertain; anxiety-ridden and restless. You resent being treated as a mere instrument of some god, or Guru, and insist on being treated as a person, because you are not sure of your own existence and do not want to give up the comfort and assurance of a personality. You may not be what you believe yourself to be, but it gives you continuity, your future flows into the present and becomes the past without jolts. To be denied personal existence is frightening, but you must face it and find your identity with the totality of life. Then the problem of who is used by whom is no more.

Q:   All the attention I got was an attempt to convert me to their faith. When I resisted they lost all interest in me.

M:  One does not become a disciple by conversion, or by accident. There is usually an ancient link, maintained through many lives and flowering as love and trust, without which there is no discipleship.

Q:   What made you decide to become a teacher?

M:  I was made into one by being called so. Who am I to teach and whom? What I am, you are, and what you are -- I am. The I am is common to us all; beyond the I am there is the immensity of light and love. We do not see it because we look elsewhere; I can only point at the sky; seeing of the star is your own work. Some take more time before they see the star, some take less; it depends on the clarity of their vision and their earnestness in search. These two must be their own -- I can only encourage.

Q:   What am I expected to do when I become a disciple?

M:  Each teacher has his own method, usually patterned on his Gurus teachings and on the way he himself has realised, and his own terminology as well. Within that framework adjustments to the personality of the disciple are made. The disciple is given full freedom of thought and enquiry and encouraged to question to his hearts content. He must be absolutely certain of the standing and competence of his Guru, otherwise his faith will not be absolute nor his action complete. It is the absolute in you that takes you to the absolute beyond you -- absolute truth, love selflessness are the decisive factors in self-realisation. With earnestness these can be reached.

Q:   I understand one must give up ones family and possessions to become a disciple.

M:  It varies with the Guru. Some expect their mature disciples to become ascetics and recluses; some encourage family life and duties. Most of them consider a model family life more difficult than renunciation, suitable for a personality more mature and better balanced. At the early stages the discipline of monastic life may be advisable. Therefore, in the Hindu culture students up to the age of 25 are expected to live like monks -- in poverty, chastity and obedience -- to give them a chance to build a character able to meet the hardships and temptations of married life.

Q:   Who are the people in this room? Are they your disciples?

M:  Ask them. It is not on the verbal level that one becomes a disciple, but in the silent depths of ones being. You do not become a disciple by choice; it is more a matter of destiny than self-will. It does not matter much who is the teacher -- they all wish you well. It is the disciple that matters -- his honesty and earnestness. The right disciple will always find the right teacher.

Q:   I can see the beauty and feel the blessedness of a life devoted to search for truth under a competent and loving teacher. Unfortunately, we have to return to England.

M:  Distance does not matter. If your desires are strong and true, they will mould your life for their fulfilment. Sow you seed and leave it to the seasons.

Q:   What are the signs of progress in spiritual life?

M:  Freedom from anxiety; a sense of ease and joy; deep peace within and abundant energy without.

Q:   How did you get it?

M:  I found it all in the holy presence of my Guru -- I did nothing on my own. He told me to be quiet -- and I did it -- as much as I could.

Q:   Is your presence as powerful as his?

M:  How am I to know? For me -- his is the only presence. If you are with me, you are with him.

Q:   Each Guru will refer me to his own Guru. Where is the starting point?

M:  There is a power in the universe working for enlightenment -- and liberation. We call it Sadashiva, who is ever present in the hearts of men. It is the unifying factor. Unity -- liberates. Freedom -- unites. Ultimately nothing is mine or yours -- everything is ours. Just be one with yourself and you will be one with all, at home in the entire universe.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 28, 2012, 07:36:37 PM
For some people Atma is the Guru. There is no human guru for them.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 28, 2012, 10:20:01 PM
Dear Sri Subramanian sir, Yes,Atma is our Guru,Sadguru. There is no need to be manifested always in human form. There is only Self anyway. And there is no need Guru to be alive,in body,to guide us. Like that,Bhagavan is Always present,continuing to guide His devotees in Silence. With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on November 29, 2012, 06:27:22 PM
Questioner: I was here last year. Now I am again before you. What makes me come I really ~o not know, but somehow I cannot forget you.

Maharaj: Some forget, some do not, according to their destinies, which you may call chance, if you prefer.

Q:   Between chance and destiny there is a basic difference.

M:  Only in your mind. In fact, you do not know what causes what? Destiny is only a blanket word to cover up your ignorance. Chance is another word.

Q:   Without knowledge of causes and their results can there be freedom?

M:  Causes and results are infinite in number and variety. Everything affects everything. In this universe, when one thing changes, everything changes. Hence the great power of man in changing the world by changing himself.

Q:   According to your own words, you have, by the grace of your Guru, changed radically some forty years ago. Yet the world remains as it had been before.

M:  My world has changed completely. Yours remains the same, for you have not changed.

Q:   How is it that your change has not affected me?

M:  Because there was no communion between us. Do not consider yourself as separate from me and we shall at once share in the common state.

Q:   I have some property in the United States which I intend to sell and buy some land in the Himalayas. I shall build a house, lay out a garden, get two or three cows and live quietly. People tell me that property and quiet are not compatible, that I shall at once get into trouble with officials, neighbours and thieves. Is it inevitable?

M:  The least you can expect is an endless succession of visitors who will make your abode into a free and open guesthouse. Better accept your life as it shapes, go home and look after your wife with love and care. Nobody else needs you. Your dreams of glory will land you in more trouble.

Q:   It is not glory that I seek. I seek Reality.

M:  For this you need a well-ordered and quiet life, peace of mind and immense earnestness. At every moment whatever comes to you unasked, comes from God and will surely help you, if you make the fullest use of it. It is only what you strive for, out of your own imagination and desire, that gives you trouble.

Q:   Is destiny the same as grace?

M:  Absolutely. Accept life as it comes and you will find it a blessing.

Q:   I can accept my own life. How can I accept the sort of life others are compelled to live?

M:  You are accepting it anyhow. The sorrows of others do not interfere with your pleasures. If you were really compassionate, you would have abandoned long ago all self-concern and entered the state from which alone you can really help.

Q:   If I have a big house and enough land, I may create an Ashram, with individual rooms; common meditation hall, canteen, library, office etc.

M:  Ashrams are not made, they happen. You cannot start nor prevent them, as you cannot start or stop a river. Too many factors are involved in the creation of a successful Ashram and your inner maturity is only one of them. Of course, if you are ignorant of your real being, whatever you do must turn to ashes. You cannot imitate a Guru and get away with it. All hypocrisy will end in disaster.

Q:   What is the harm in behaving like a saint even before being one?

M:  Rehearsing saintliness is a sadhana. It is perfectly all right. provided no merit is claimed.

Q:   How can I know whether I am able to start an Ashram unless I try?

M:  As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, you are living merely on the surface and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity. You must put in true worth before you can expect something real. What is your worth?

Q:   By what measure shall I measure it?

M:  Look at the content of your mind. You are what you think about. Are you not most of the time busy with your own little person and its daily needs?

The value of regular meditation is that it takes you away from the humdrum of daily routine and reminds you that you are not what you believe yourself to be. But even remembering is not enough -- action must follow conviction. Don't be like the rich man who has made a detailed will, but refuses to die.

Q:   Is not gradualness the law of life?

M:  Oh, no. The preparation alone is gradual, the change itself is sudden and complete. Gradual change does not take you to a new level of conscious being. You need courage to let go.

Q:   I admit it is courage that I lack.

M:  It is because you are not fully convinced. Complete conviction generates both desire and courage. And meditation is the art of achieving faith through understanding. In meditation you consider the teaching received, in all its aspects and repeatedly, until out of clarity confidence is born and, with confidence, action. Conviction and action are inseparable. If action does not follow conviction, examine your convictions, don't accuse yourself of lack of courage. Self-depreciation will take you nowhere. Without clarity and emotional assent of what use is will?

Q:   What do you mean by emotional assent? Am I not to act against my desires?

M:  You will not act against your desires. Clarity is not enough. Energy comes from love -- you must love to act -- whatever the shape and object of your love. Without clarity and charity courage is destructive. People at war are often wonderfully courageous, but what of it?

Q:   I see quite clearly that all I want is a house in a garden where I shall live in peace. Why should I not act on my desire?

M:  By all means, act. But do not forget the inevitable, unexpected. Without rain your garden will not flourish. You need courage for adventure.

Q:   I need time to collect my courage, don't hustle me. Let me ripen for action.

M:  The entire approach is wrong. Action delayed is action abandoned. There may be other chances for other actions, but the present moment is lost -- irretrievably lost. All preparation is for the future -- you cannot prepare for the present.

Q:   What is wrong with preparing for the future?

M:  Acting in the now is not much helped by your preparations. Clarity is now, action is now. Thinking of being ready impedes action. And action is the touchstone of reality.

Q:   Even when we act without conviction?

M:  You cannot live without action, and behind each action there is some fear or desire. Ultimately, all you do is based on your conviction that the world is real and independent of yourself. Were you convinced of the contrary, your behaviour would have been quite different.

Q:   There is nothing wrong with my convictions; my actions are shaped by circumstances.

M:  In other words, you are convinced of the reality of your circumstances, of the world in which you live. Trace the world to its source and you will find that before the world was, you were and when the world is no longer, you remain. Find your timeless being and your action will bear it testimony. Did you find it?

Q:   No, I did not.

M:  Then what else have you to do? Surely, this is the most urgent task. You cannot see yourself as independent of everything unless you drop everything and remain unsupported and undefined. Once you know yourself, it is immaterial what you do, but to realise your independence, you must test it by letting go all you were dependent on. The realised man lives on the level of the absolutes; his wisdom, love and courage are complete, there is nothing relative about him. Therefore he must prove himself by tests more stringent, undergo trials more demanding. The tester, the tested and the set up for testing are all within; it is an inner drama to which none can be a party.

Q:   Crucifixion, death and resurrection -- we are on familiar grounds! I have read, heard and talked about it endlessly, but to do it I find myself incapable.

M:  Keep quiet, undisturbed, and the wisdom and the power will come on their own. You need not hanker. Wait in silence of the heart and mind. It is very easy to be quiet, but willingness is rare. You people want to become supermen overnight. Stay without ambition, without the least desire, exposed, vulnerable, unprotected, uncertain and alone, completely open to and welcoming life as it happens, without the selfish conviction that all must yield you pleasure or profit, material or so-called spiritual.

Q:   I respond to what you say, but I just do not see how it is done.

M:  If you know how to do it, you will not do it. Abandon every attempt, just be; don't strive, don't struggle, let go every support, hold on to the blind sense of being, brushing off all else. This is enough.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on November 30, 2012, 09:59:18 AM
Q: Why should I imagine myself so wretched?

NM: You do it  by habit only. Change your ways, of feeling and thinking, take stock of them. and examine them closely. You in bondage
by inadvertence.  Attention liberates.

Arunachala 'Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 01, 2012, 10:15:55 PM
Questioner: Who is the Guru and who is the supreme Guru?

Maharaj: All that happens in your consciousness is your Guru. And pure awareness beyond consciousness is the supreme Guru.

Q:   My Guru is Sri Babaji. What is your opinion of him?

M:  What a question to ask! The space in Bombay is asked what is its opinion of the space in Poona. The names differ, but not the space. The word ‘Babaji’ is merely as address. Who lives under the address? You ask questions when you are in trouble. Enquire who is giving trouble and to whom.

Q:   I understand everybody is under the obligation to realise. Is it his duty, or his destiny?

M:  Realisation is of the fact that you are not a person. Therefore, it cannot be the duty of the person whose destiny is to disappear. Its destiny is the duty of him who imagines himself to be the person. Find out who he is and the imagined person will dissolve. Freedom is from something. What are you to be free from? Obviously, you must be free from the person, you take yourself to be, for it is the idea you have of yourself that keeps you in bondage.

Q:   How is the person removed?

M:  By determination. Understand that it must go and wish it to go -- it shall go if you are earnest about it. Somebody, anybody, will tell you that you are pure consciousness, not a body-mind. Accept it as a possibility and investigate earnestly. You may discover that it is not so, that you are not a person bound in space and time. Think of the difference it would make!

Q:   If I am not a person, then what am I?

M:  Wet cloth looks, feels, smells differently as long as it is wet. When dry it is again the normal cloth. Water has left it and who can make out that it was wet? Your real nature is not like what you appear to be. Give up the idea of being a person, that is all. You need not become what you are anyhow. There is the identity of what you are and there is the person superimposed on it. All you know is the person, the identity -- which is not a person -- you do not know, for you never doubted, never asked yourself the crucial question -- ‘Who am I’. The identity is the witness of the person and sadhana consists in shifting the emphasis from the superficial and changeful person to the immutable and ever-present witness.

Q:   How is it that the question ‘Who am I’ attracts me little? I prefer to spend my time in the sweet company of saints.

M:  Abiding in your own being is also holy company. If you have no problem of suffering and release from suffering, you will not find the energy and persistence needed for self-enquiry. You cannot manufacture a crisis. It must be genuine.

Q:   How does a genuine crisis happen?

M:  It happens every moment, but you are not alert enough. A shadow on your neighbour’s face, the immense and all-pervading sorrow of existence is a constant factor in your life, but you refuse to take notice. You suffer and see others suffer, but you don’t respond.

Q:   What you say is true, but what can I do about it? Such indeed is the situation. My helplessness and dullness are a part of it.

M:  Good enough. Look at yourself steadily -- it is enough. The door that locks you in, is also the door that lets you out. The ‘I am’ is the door. Stay at it until it opens. As a matter of fact, it is open, only you are not at it. You are waiting at the non-existent painted doors, which will never open.

Q:   Many of us were taking drugs at some time, and to some extent. People told us to take drugs in order to break through into higher levels of consciousness. Others advised us to have abundant sex for the same purpose. What is your opinion in the matter?

M:  No doubt, a drug that can affect your brain can also affect your mind, and give you all the strange experiences promised. But what are all the drugs compared to the drug that gave you this most unusual experience of being born and living in sorrow and fear, in search of happiness, which does not come, or does not last. You should enquire into the nature of this drug and find an antidote.

Birth, life, death -- they are one. Find out what had caused them. Before you were born, you were already drugged. What kind of drug was it? You may cure yourself of all diseases, but if you are still under the influence of the primordial drug, of what use are the superficial cures?

Q:   Is it not karma that causes rebirth?

M:  You may change the name, but the fact remains. What is the drug which you call karma or destiny? It made you believe yourself to be what you are not. What is it, and can you be free of it? Before you go further you must accept, at least as a working theory, that you are not what you appear to be, that you are under the influence of a drug. Then only will you have the urge and the patience to examine the symptoms and search for their common cause. All that a Guru can tell you is: ‘My dear Sir, you are quite mistaken about yourself. You are not the person you think yourself to be.’ Trust nobody, not even yourself. Search, find out, remove and reject every assumption till you reach the living waters and the rock of truth. Until you are free of the drug, all your religions and sciences, prayers and Yogas are of no use to you, for based on a mistake, they strengthen it. But if you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires -- in purity, your actions -- in charity and that inner distillation will take you to another world, a world of truth and fearless love. Resist your old habits of feeling and thinking; keep on telling yourself: ‘No, not so, it cannot be so; I am not like this, I do not need it, I do not want it’, and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life. After all, you must remember, that all your preoccupations with yourself are only in your waking hours and partly in your dreams; in sleep all is put aside and forgotten. It shows how little important is your waking life, even to yourself, that merely lying down and closing the eyes can end it. Each time you go to sleep you do so without the least certainty of waking up and yet you accept the risk.

Q:   When you sleep, are you conscious or unconscious?

M:  I remain conscious, but not conscious of being a particular person.

Q:   Can you give us the taste of the experience of self-realisation?

M:  Take the whole of it! It is here for the asking. But you do not ask. Even when you ask, you do not take. Find out what prevents you from taking.

Q:   I know what prevents -- my ego.

M:  Then get busy with your ego -- leave me alone. As long as you are locked up within your mind, my state is beyond your grasp.

Q:   I find I have no more questions to ask.

M:  Were you really at war with your ego, you would have put many more questions. You are short of questions because you are not really interested. At present you are moved by the pleasure-pain principle which is the ego. You are going along with the ego, you are not fighting it. You are not even aware how totally you are swayed by personal considerations. A man should always revolt against himself, for the ego, like a crooked mirror, narrows down and distorts. It is the worst of all the tyrants, it dominates you absolutely.

Q:   When there is no ‘I’ who is free?

M:  The world is free of a mighty nuisance. Good enough.

Q:   Good for whom?

M:  Good for everybody. It is like a rope stretched across the street, it snarls up the traffic. Roll up, it is there, as mere identity, useful when needed. Freedom from the ego-self is the fruit of self-enquiry.

Q:   There was a time when I was most displeased with myself. Now I have met my Guru and I am at peace, after having surrendered myself to him completely.

M:  If you watch your daily life you will see that you have surrendered nothing. You have merely added the word ‘surrender’ to your vocabulary and made your Guru into a peg to hang your problems on. Real surrender means doing nothing, unless prompted by your Guru. You step, so to say, aside and let your Guru live your life. You merely watch and wonder how easily he solves the problems which to you seemed insoluble.

Q:   As I sit here, I see the room, the people. I see you too. How does it look at your end? What do you see?

M:  Nothing. I look, but I do not see in the sense of creating images clothed with judgements. I do not describe nor evaluate. I look, I see you, but neither attitude nor opinion cloud my vision. And when I turn my eyes away, my mind does not allow memory to linger; it is at once free and fresh for the next impression.

Q:   As I am here, looking at you, I cannot locate the event in space and time. There is something eternal and universal about the transmission of wisdom that is taking place. Ten thousand years earlier, or later, make no difference -- the event itself is timeless.

M:  Man does not change much over the ages. Human problems remain the same and call for the same answers. Your being conscious of what you call transmission of wisdom shows that wisdom has not yet been transmitted. When you have it, you are no longer conscious of it. What is really your own, you are not conscious of. What you are conscious of is neither you nor yours. Yours is the power of perception, not what you perceive. It is a mistake to take the conscious to be the whole of man. Man is the unconscious, conscious and the super-conscious, but you are not the man. Yours is the cinema screen, the light as well as the seeing power, but the picture is not you.

Q:   Must I search for the Guru, or shall I stay with whomever I have found?

M:  The very question shows that you have not yet found one. As long as you have not realised, you will move from Guru to Guru, but when you have found yourself, the search will end. A Guru is a milestone. When you are on the move, you pass so many milestones. When you have reached your destination, it is the last alone that mattered. In reality all mattered at their own time and none matters now.

Q:   You seem to give no importance to the Guru. He is merely an incident among others.

M:  All incidents contribute, but none is crucial. On the road each step helps you reach your destination, and each is as crucial as the other, for each step must be made, you cannot skip it. If you refuse to make it, you are stuck!

Q:   Everybody sings the glories of the Guru, while you compare him to a milestone. Don’t we need a Guru?

M:  Don’t we need a milestone? Yes and no. Yes, if we are uncertain, no if we know our way. Once we are certain in ourselves, the Guru is no longer needed, except in a technical sense. Your mind is an instrument, after all, and you should know how to use it. As you are taught the uses of your body, so you should know how to use your mind.

Q:   What do I gain by learning to use my mind?

M:  You gain freedom from desire and fear, which are entirely due to wrong uses of the mind. Mere mental knowledge is not enough. The known is accidental, the unknown is the home of the real. To live in the known is bondage, to live in the unknown is liberation.

Q:   I have understood that all spiritual practice consists in the elimination of the personal self. Such practice demands iron determination and relentless application. Where to find the integrity and energy for such work?

M:  You find it in the company of the wise?

Q:   How do I know who is wise and who is merely clever?

M:  If your motives are pure, if you seek truth and nothing else, you will find the right people. Finding them is easy, what is difficult is to trust them and take full advantage of their advice and guidance.

Q:   Is the waking state more important for spiritual practice than sleep?

M:  On the whole we attach too much importance, to the waking state. Without sleep the waking state would be impossible; without sleep one goes mad or dies; why attach so much importance to waking consciousness, which is obviously dependent on the unconscious? Not only the conscious but the unconscious as well should be taken care of in our spiritual practice.

Q:   How does one attend to the unconscious?

M:  Keep the ‘I am’ in the focus of awareness, remember that you are, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort on your part. Wrong desires and fears, false ideas, social inhibitions are blocking and preventing its free interplay with the conscious. Once free to mingle, the two become one and the one becomes all. The person merges into the witness, the witness into awareness, awareness into pure being, yet identity is not lost, only its limitations are lost. It is transfigured, and becomes the real Self, the sadguru, the eternal friend and guide. You cannot approach it in worship. No external activity can reach the inner self; worship and prayers remain on the surface only; to go deeper meditation is essential, the striving to go beyond the states of sleep, dream and waking. In the beginning the attempts are irregular, then they recur more often, become regular, then continuous and intense, until all obstacles are conquered.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 02, 2012, 07:44:53 PM
M:  And what are you after now?

Q:   Well, what are we all after? Some truth, some inner certainty, some real happiness. In the various schools of self-realisation there is so much talk of awareness, that one ends with the impression that awareness itself is the supreme reality. Is it so? The body is looked after by the brain, the brain is illumined by consciousness; awareness watches over consciousness; is there anything beyond awareness?

M:  How do you know that you are aware?

Q:   I feel that I am. I cannot express it otherwise.

M:  When you follow it up carefully from brain through consciousness to awareness, you find that the sense of duality persists. When you go beyond awareness, there is a state of non-duality, in which there is no cognition, only pure being, which may be as well called non-being, if by being you mean being something in particular.

Q:   What you call pure being is it universal being, being everything?

M:  Everything implies a collection of particulars. In pure being the very idea of the particular is absent.

Q:   Is there any relationship between pure being and particular being?

M:  What relationship can there be between what is and what merely appears to be? Is there any relationship between the ocean and its waves? The real enables the unreal to appear and causes it to disappear. the succession of transient moments creates the illusion of time, but the timeless reality of pure being is not in movement, for all movement requires a motionless background. It is itself the background. Once you have found it in yourself, you know that you had never lost that independent being, independent of all divisions and separations. But don't look for it in consciousness, you will not find it there. Don't look for it anywhere, for nothing contains it. On the contrary, it contains everything and manifests everything. It is like the daylight that makes everything visible while itself remaining invisible.

Q:   Sir, of what use to me is your telling me that reality cannot be found in consciousness? Where else am I to look for it? How do you apprehend it?

M:  It is quite simple. If I ask you what is the taste of your mouth all you can do is to say: it is neither sweet nor bitter, nor sour nor astringent; it is what remains when all these tastes are not. Similarly, when all distinctions and reactions are no more, what remains is reality, simple and solid.

Q:   All that I understand is that I am in the grip of a beginningless illusion. And I do not see how it can come to an end. If it could, it would -- long ago. I must have had as many opportunities in the past as I shall have in the future. What could not happen cannot happen. Or, if it did, it could not last. Our very deplorable state after all these untold millions of years carries, at best, the promise of ultimate extinction, or, which is worse, the threat of an endless and meaningless repetition.

M:  What proof have you that your present state is beginningless and endless? How were you before you were born? How will you be after death? And of your present state -- how much do you know? You do not know even what was your condition before you woke up this morning? You only know a little of your present state and from it you draw conclusions for all times and places. You may be just dreaming and imagining your dream to be eternal.

Q:   Calling it a dream does not change the situation. I repeat my question: what hope is left which the eternity behind me could not fulfil? Why should my future be different from my past?

M:  In your fevered state, you project a past and a future and take them to be real. In fact, you know only your present moment. Why not investigate what is now, instead of questioning the imaginary past and future? Your present state is neither beginningless nor endless. If is over in a flash. Watch carefully from where it comes and where it goes. You will soon discover the timeless reality behind it.

Q:   Why have I not done it before?

M:  Just as every wave subsides into the ocean, so does every moment return to its source. realisation consists in discovering the source and abiding there.

Q:   Who discovers?

M:  The mind discovers.

Q:   Does it find the answers?

M:  It finds that it is left without questions, that no answers are needed.

Q:   Being born is a fact. Dying is another fact. How do they appear to the witness?

M:  A child was born; a man has died -- just events in the course of time.

Q:   Is there any progress in the witness? Does awareness evolve?

M:  What is seen may undergo many changes when the light of awareness is focussed on it, but it is the object that changes, not the light. Plants grow in sunlight, but the sun does not grow. By themselves both the body and the witness are motionless, but when brought together in the mind, both appear to move.

Q:   Yes, I can see that what moves and changes is the 'I am' only. Is the 'I am' needed at all?

M:  Who needs it? It is there -- now. It had a beginning it will have an end.

Q:   What remains when the ‘I am’ goes?

M:  What does not come and go -- remains. It is the ever greedy mind that creates ideas of progress and evolution towards perfection. It disturbs and talks of order, destroys and seeks security.

Q:   Is there progress in destiny, in karma?

M:  Karma is only a store of unspent energies, of unfulfilled desires and fears not understood. The store is being constantly replenished by new desires and fears. It need not be so for ever. Understand the root cause of your fears -- estrangement from yourself: and of desires -- the longing for the self, and your karma will dissolve like a dream. Between earth and heaven life goes on. Nothing is affected, only bodies grow and decay.

Q:   Between the person and the witness, what is the relation?

M:  There can be no relation between them because they are one. Don't separate and don't look for relationship.

Q:   If the seer and the seen are one, how did the separation occur?

M:  Fascinated by names and forms, which are by their very nature distinct and diverse, you distinguish what is natural and separate what is one. The world is rich in diversity, but your feeling strange and frightened is due to misapprehension. It is the body that is in danger, not you.

Q:   I can see that the basic biological anxiety, the flight instinct, takes many shapes and distorts my thoughts and feelings. But how did this anxiety come into being?

M:  It is a mental state caused by the 'I-am-the-body' idea. It can be removed by the contrary idea: 'I-am-not-the-body'. Both the ideas are false, but one removes the other. realise that no ideas are your own, they all come to you from outside. You must think it all out for yourself, become yourself the object of your meditation. The effort to understand yourself is Yoga. Be a Yogi, give your life to it, brood, wonder, search, till you come to the root of error and to the truth beyond the error.

Q:   In meditation, who meditates, the person or the witness?

M:  Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensations and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs. Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret.

Q:   How do I come to know that my experience is universal?

M:  At the end of your meditation all is known directly, no proofs whatsoever are required. Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms.

After all, even universality and eternity are mere concepts, the opposites of being place and time-bound. Reality is not a concept, nor the manifestation of a concept. It has nothing to do with concepts. Concern yourself with your mind, remove its distortions and impurities. Once you had the taste of your own self, you will find it everywhere and at all times. Therefore, it is so important that you should come to it. Once you know it, you will never lose it.

But you must give yourself the opportunity through intensive, even arduous meditation.

:Q   What exactly do you want me to do?

M:  Give your heart and mind to brooding over the 'I am', what is it, how is it, what is its source, its life, its meaning. It is very much like digging a well. You reject all that is not water, till you reach the life-giving spring.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 02, 2012, 07:53:11 PM
Nisargadatta Maharaj answered a questioner"

God is only an idea in your mind. The fact is You.  The only thing you know for sure is: 'here and now I am'. Remove,
the here and now, the I am remains, unassailable. The word exists in memory, memory comes from consciousness, and
Consciousness exists as Awareness and Awareness is alone is the reflection of light on the waters of existence.

Arunachala  Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 02, 2012, 09:35:55 PM
Dear Sri Subramanian sir, Yes,God is only an idea,like ego also. And who will explane it better,and so simple,then Maharaj. Thank You Very much!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 03, 2012, 06:02:29 AM
Q:   If I project the world, I should be able to change it.

M:  Of course, you can. But you must cease identifying yourself with it and go beyond. Then you have the power to destroy and re-create.

Q:   All I want is to be free.

M:  You must know two things: What are you to be free from and what keeps you bound.

Q:   Why do you want to annihilate the universe?

M:  I am not concerned with the universe. Let it be or not be. It is enough if I know myself.

Q:   If you are beyond the world, then you are of no use to the world.

M:  Pity the self that is, not the world that is not! Engrossed in a dream you have forgotten your true self.

Q:   Without the world there is no place for love.

M:  Quite so. All these attributes; being, consciousness, love and beauty are reflections of the real in the world. No real -- no reflection.

Q:   The world is full of desirable things and people. How can I imagine it non-existent?

M:  Leave the desirable to those who desire. Change the current of your desire from taking to giving. The passion for giving, for sharing, will naturally wash the idea of an external world out of your mind, and of giving as well. Only the pure radiance of love will remain, beyond giving and receiving.

Q:   In love there must be duality, the lover and the beloved.

M:  In love there is not the one even, how can there be two? Love is the refusal to separate, to make distinctions. Before you can think of unity, you must first create duality. When you truly love, you do not say: 'I love you'; where there is mentation, there is duality.

Q:   What is it that brings me again and again to India? It cannot be only the comparative cheapness of life here? Nor the colourfulness and variety of impressions. There must be some more important factor.

M:  There is also the spiritual aspect. The division between the outer and the inner is less in India. It is easier here to express the inner in the outer. Integration is easier. Society is not so oppressive.

Q:   Yes, in the West it is all tamas and rajas. In India there is more of sattva, of harmony and balance.

M:  Can't you go beyond the gunas? Why choose the sattva? Be what you are, wherever you are and worry not about gunas.

Q:   I have not the strength.

M:  It merely shows that you have gained little in India. What you truly have you cannot lose. Were you well-grounded in your self, change of place would not affect it.

Q:   In India spiritual life is easy. It is not so in the West. One has to conform to environment to a much greater extent.

M:  Why don't you create your own environment? The world has only as much power over you as you give it. Rebel. Go beyond duality, make no difference between east and west.

Q:   What can one do when one finds oneself in a very unspiritual environment?

M:  Do nothing. Be yourself. Stay out. Look beyond.

Q:   There may be clashes at home. Parents rarely understand.

M:  When you know your true being, you have no problems. You may please your parents or not, marry or not, make a lot of money or not; it is all the same to you. Just act according to circumstances, yet in close touch with the facts, with the reality in every situation.

Q:   Is it not a very high state?

M:  Oh no, it is the normal state. You call it high because you are afraid of it. First be free from fear. See that there is nothing to be afraid of. Fearlessness is the door to the Supreme.

Q:   No amount of effort can make me fearless

M:  Fearlessness comes by itself, when you see that there is nothing to be afraid of. When you walk in a crowded street, you just bypass people. Some you see, some you just glance at, but you do not stop. It is the stopping that creates the bottleneck. Keep moving! Disregard names and shapes, don't be attached to them; your attachment is your bondage.

Q:   What should I do when a man slaps me on my face?

M:  You will react according to your character, inborn or acquired.

Q:   Is it inevitable? Am I, is the world, condemned to remain as we are?

M:  A jeweller who wants to refashion an ornament, first melts it town to shapeless gold. Similarly, one must return to one's original state before a new name and form can emerge. Death is essential for renewal.

Q:   You are always stressing the need of going beyond, of aloofness, of solitude. You hardly ever use the words 'right' and 'wrong'. Why is it so?

M:  It is right to be oneself, it is wrong not to be. All else is conditional. You are eager to separate right from wrong, because you need some basis for action. You are always after doing something or other. But, personally motivated action, based on some scale of values, aiming at some result is worse than inaction, for its fruits are always bitter.

Q:   Are awareness and love one and the same?

M:  Of course. Awareness is dynamic, love is being. Awareness is love in action. By itself the mind can actualise any number of possibilities, but unless they are prompted by love, they are valueless. Love precedes creation. Without it there is only chaos.

Q:   Where is the action in awareness?

M:  You are so incurably operational! Unless there is movement, restlessness, turmoil, you do not call it action. Chaos is movement for movement's sake. True action does not displace; it transforms. A change of place is mere transportation; a change of heart is action. Just remember, nothing perceivable is real. Activity is not action. Action is hidden, unknown, unknowable. You can only know the fruit.

Q:   Is not God the all-doer?

M:  Why do you bring in an outer doer? The world recreates itself out of itself. It is an endless process, the transitory begetting the transitory. It is your ego that makes you think that there must be a doer. You create a God to your own Image, however dismal the image. Through the film of your mind you project a world and also a God to give it cause and purpose. It is all imagination -- step out of it.

Q:   How difficult it is to see the world as purely mental! The tangible reality of it seems so very convincing.

M:  This is the mystery of imagination, that it seems to be so real. You may be celibate or married, a monk or a family man; that is not the point. Are you a slave of your imagination, or are you not? Whatever decision you take, whatever work you do, it will be invariably based on imagination, on assumptions parading as facts.

Q:   Here I am sitting in front of you. What part of it is imagination?

M:  The whole of it. Even space and time are imagined.

Q:   Does it mean that I don't exist?

M:  I too do not exist. All existence is imaginary.

Q:   Is being too imaginary?

M:  Pure being, filling all and beyond all, is not existence which is limited. All limitation is imaginary, only the unlimited is real.

continuing...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 03, 2012, 06:05:25 AM
Q:   When you look at me, what do you see?

M:  I see you imagining yourself to be.

Q:   There are many like me. Yet each is different.

M:  The totality of all projections is what is called maha-maya, the Great Illusion.

Q:   But when you look at yourself, what do you see?

M:  It depends how I look. When I look through the mind, I see numberless people. When I look beyond the mind, I see the witness. Beyond the witness there is the infinite intensity of emptiness and silence.

Q:   How to deal with people?

M:  Why make plans and what for? Such questions show anxiety. Relationship is a living thing. Be at peace with your inner self and you will be at peace with everybody.

realise that you are not the master of what happens, you cannot control the future except in purely technical matters. Human relationship cannot be planned, it is too rich and varied. Just be understanding and compassionate, free of all self seeking.

Q:   Surely, I am not the master of what happens. Its slave rather.

M:  Be neither master, nor slave. Stand aloof.

Q:   Does it imply avoidance of action?

M:  You cannot avoid action. It happens, like everything else.

Q:   My actions, surely, I can control.

M:  Try. You will soon see that you do what you must.

Q:   I can act according to my will.

M:  You know your will only after you have acted.

Q:   I remember my desires, the choices made, the decisions taken and act accordingly.

M:  Then your memory decides, not you.

Q:   Where do I come in?

M:  You make it possible by giving it attention.

Q:   Is there no such thing as free will? Am I not free to desire?

M:  Oh no, you are compelled to desire. In Hinduism the very idea of free will is non-existent, so there is no word for it. Will is commitment, fixation, bondage.

Q:   I am free to choose my limitations.

M:  You must be free first. To be free in the world you must be free of the world. Otherwise your past decides for you and your future. Between what had happened and what must happen you are caught. Call it destiny or karma, but never -- freedom. First return to your true being and then act from the heart of love.

Q:   Within the manifested what is the stamp of the unmanifested?

M:  There is none. The moment you begin to look for the stamp of the unmanifested, the manifested dissolves. If you try to understand the unmanifested with the mind, you at once go beyond the mind, like when you stir the fire with a wooden stick, you burn the stick. Use the mind to investigate the manifested. Be like the chick that pecks at the shell. Speculating about life outside the shell would have been of little use to it, but pecking at the shell breaks the shell from within and liberates the chick. Similarly, break the mind from within by investigation and exposure of its contradictions and absurdities.

Q:   The longing to break the shell, where does it come from?

M:  From the unmanifested.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 03, 2012, 10:40:20 AM
Nisargadatta Maharaj said:

The body appears in your mind. Your mind is the content of your consciousness. You are the motionless witness of the river of
consciousness which changes eternally without changing  you in any way. Your own changelessness is so obvious that you
do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as the little
watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.

Q: We call it God.

NM: God is only an idea in your mind. The fact is you. The only thing you know for sure is YOU. 'here and now I am.'

Arunachala Siva.
       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 03, 2012, 01:41:02 PM
Dear Sri Subramanian sir, Yes,You is all what Is. There is no God appart from You. Here and Now,I am. That Is only fact! From that fact,the world springs. And these words of Maharaj,that changellessness is so obvious that we dont notice it,is my meditation all the time. I always ponder over those words. They contain the Truth,so obvious,i believe. I always want to 'catch' that what is static all the time. And there lies the catch. :) Beautifu! Thank You Very much sir!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 04, 2012, 09:47:26 PM
Questioner: I am an American by birth and for the last one year I was staying in an Ashram in Madhya Pradesh, studying Yoga in its many aspects. We had a teacher, whose Guru, a disciple of the great Sivananda Saraswati, stays in Monghyr. I stayed at Ramanashram also. While in Bombay I went through an intensive course of Burmese meditation managed by one Goenka. Yet I have not found peace. There is an improvement in self-control and day-to-day discipline, but that is all. I cannot say exactly what caused what. I visited many holy places. How each acted on me, I cannot say.

Maharaj: Good results will come, sooner or later. At Sri Ramanashram did you get some instructions?

Q:   Yes, some English people were teaching me and also an Indian follower of jnana yoga, residing there permanently, was giving me lessons.

M:  What are your plans?

Q:   I have to return to the States because of visa difficulties. I intend to complete my B.Sc., study Nature Cure and make it my profession.

M:  A good profession, no doubt.

Q:   Is there any danger in pursuing the path of Yoga at all cost?

M:  Is a match-stick dangerous when the house is on fire? The search for reality is the most dangerous of all undertakings for it will destroy the world in which you live. But if your motive is love of truth and life, you need not be afraid.

Q:   I am afraid of my own mind. It is so unsteady!

M:  In the mirror of your mind images appear and disappear. The mirror remains. Learn to distinguish the immovable in the movable, the unchanging in the changing, till you realise that all differences are in appearance only and oneness is a fact. This basic identity -- you may call God, or Brahman, or the matrix (Prakriti), the words matters little -- is only the realisation that all is one. Once you can say with confidence born from direct experience: 'I am the world, the world is myself', you are free from desire and fear on one hand and become totally responsible for the world on the other. The senseless sorrow of mankind becomes your sole concern.

Q:   So even a jnani has his problems!

M:  Yes, but they are no longer of his own creation. His suffering is not poisoned by a sense of guilt. There is nothing wrong with suffering for the sins of others. Your Christianity is based on this.

Q:   Is not all suffering self-created?

M:  Yes, as long as there is a separate self to create it. In the end you know that there is no sin, no guilt, no retribution, only life in its endless transformations. With the dissolution of the personal 'I' personal suffering disappears. What remains is the great sadness of compassion, the horror of the unnecessary pain.

Q:   Is there anything unnecessary in the scheme of things?

M:  Nothing is necessary, nothing is inevitable. Habit and passion blind and mislead. Compassionate awareness heals and redeems. There is nothing we can do, we can only let things happen according to their nature.

Q:   Do you advocate complete passivity?

M:  Clarity and charity is action. Love is not lazy and clarity directs. You need not worry about action, look after your mind and heart. Stupidity and selfishness are the only evil.

Q:   What is better -- repetition of God's name, or meditation?

M:  Repetition will stabilise your breath. With deep and quiet breathing vitality will improve, which will influence the brain and help the mind to grow pure and stable and fit for meditation. Without vitality little can be done, hence the importance of its protection and increase. Posture and breathing are a part of Yoga, for the body must be healthy and well under control, but too much concentration on the body defeats its own purpose, for it is the mind that is primary in the beginning. When the mind has been put to rest and disturbs no longer the inner space (chidakash), the body acquires a new meaning and its transformation becomes both necessary and possible.

Q:   I have been wandering all over India, meeting many Gurus and learning in driblets several Yogas. Is it all right to have a taste of everything?

M:  No, this is but an introduction. You will meet a man who will help you find your own way.

Q:   I feel that the Guru of my own choice can not be my real Guru. To be real he must come unexpected and be irresistible.

M:  Not to anticipate is best. The way you respond is decisive.

Q:   Am I the master of my responses?

M:  Discrimination and dispassion practised now will yield their fruits at the proper time. If the roots are healthy and well-watered, the fruits are sure to be sweet. Be pure, be alert, keep ready.

Q:   Are austerities and penances of any use?

M:  To meet all the vicissitudes of life is penance enough! You need not invent trouble. To meet cheerfully whatever life brings is all the austerity you need.

Q:   What about sacrifice?

M:  Share willingly and gladly all you have with whoever needs -- don't invent self-inflicted cruelties.

Q:   What is self-surrender?

M:  Accept what comes.

Q:   I feel I am too weak to stand on my own legs. I need the holy company of a Guru and of good people. Equanimity is beyond me. To accept what comes as it comes, frightens me. I think of my returning to the States with horror.

M:  Go back and make the best use of your opportunities. Get your B.Sc. degree first. You can always return to India for your Nature Cure studies.

Q:   I am quite aware of the opportunities in the States. It is the loneliness that frightens me.

M:  You have always the company of your own self -- you need not feel alone. Estranged from it even in India you will feel lonely. All happiness comes from pleasing the self. Please it, after return to the States, do nothing that may be unworthy of the glorious reality within your heart and you shall be happy and remain happy. But you must seek the self and, having found it, stay with it.

Q:   Will compete solitude be of any benefit?

M:  It depends on your temperament. You may work with others and for others, alert and friendly, and grow more fully than in solitude, which may make you dull or leave you at the mercy of your mind's endless chatter. Do not imagine that you can change through effort. Violence, even turned against yourself, as in austerities and penance, will remain fruitless.

Q:   Is there no way of making out who is realised and who is not?

M:  Your only proof is in yourself. If you find that you turn to gold, it will be a sign that you have touched the philosopher's stone. Stay with the person and watch what happens to you. Don't ask others. Their man may not be your Guru. A Guru may be universal in his essence, but not in his expressions. He may appear to be angry or greedy or over-anxious about his Ashram or his family, and you may be misled by appearances, while others are not.

Q:   Have I not the right to expect all-round perfection, both inner and outer?

M:  Inner --- yes. But outer perfection depends on circumstances, on the state of the body, personal and social, and other innumerable factors.

Q:   I was told to find a jnani so that I may learn from him the art of achieving jnana and now I am told that the entire approach is false, that I cannot make out a jnani, nor can jnana be conquered by appropriate means. It is all so confusing!

M:  It is all due to your complete misunderstanding of reality. Your mind is steeped in the habits of evaluation and acquisition and will not admit that the incomparable and unobtainable are waiting timelessly within your own heart for recognition. All you have to do is to abandon all memories and expectations. Just keep yourself ready in utter nakedness and nothingness.

Q:   Who is to do the abandoning?

M:  God will do it. Just see the need of being abandoned. Don't resist, don't hold on to the person you take yourself to be. Because you imagine yourself to be a person you take the jnani to be a person too, only somewhat different, better informed and more powerful. You may say that he is eternally conscious and happy, but it is far from expressing the whole truth. Don't trust definitions and descriptions -- they are grossly misleading.

Q:   Unless I am told what to do and how to do it, I feel lost.

M:  By all means do feel lost! As long as you feel competent and confident, reality is beyond your reach. Unless you accept inner adventure as a way of life, discovery will not come to you.

Q:   Discovery of what?

M:  Of the centre of your being, which is free of all directions, all means and ends.

Q:   Be all, know all, have all?

M:  Be nothing, know nothing, have nothing. This is the only life worth living, the only happiness worth having.

Q:   I may admit that the goal is beyond my comprehension. Let me know the way at least.

M:  You must find your own way. Unless you find it yourself it will not be your own way and will take you nowhere. Earnestly live your truth as you have found it -- act on the little you have understood. It is earnestness that will take you through, not cleverness -- your own or another's.

Q:   I am afraid of mistakes. So many things I tried -- nothing came out of them.

M:  You gave too little of yourself, you were merely curious, not earnest.

Q:   I don't know any better.

M:  At least that much you know. Knowing them to be superficial, give no value to your experiences, forget them as soon as they are over. Live a clean, selfless life, that is all.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 05, 2012, 09:20:11 AM
Nisargadatta Maharaj said:

Look at this way. The mind produces thoughts ceaselessly, even when you do not look at them, When you know what is going on
in your mind, you  call it consciousness. This is your waking state -- your consciousness shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession. Then comes awareness, the direct insight into the whole of consciousness,
the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body. You identify yourself for a moment with some
particular ripple and call it 'my thought'. All you are conscious of is your mind. Awareness is the cognizance  of consciousness as a whole.


Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 05, 2012, 08:16:17 PM
Dear Sri Subramanian sir, Wonderful quote! Yes,all knowledge we can have about the Truth is exactly insight only. It is not in form of the thought,but intuitive knowledge,recognition.  "I am That by which I know I am." With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 06, 2012, 04:21:02 AM
Questioner: I am a retired chartered accountant and my wife is engaged in social work for poor women. Our son is leaving for the United States and we came to see him off. We are Panjabis but we live in Delhi. We have a Guru of the Radha-Soami faith and we value satsang highly. We feel very fortunate to be brought here. We have met many holy people and we are glad to meet one more.

Maharaj: You have met many anchorites and ascetics, but a fully realised man conscious of his divinity (swarupa) is hard to find. The saints and Yogis, by immense efforts and sacrifices, acquire many miraculous powers and can do much good in the way of helping people and inspiring faith, yet it does not make them perfect. It is not a way to reality, but merely an enrichment of the false. All effort leads to more effort; whatever was built up must be maintained, whatever was acquired must be protected against decay or loss. Whatever can be lost is not really one's own; and what is not your own of what use can it be to you? In my world nothing is pushed about, all happens by itself. All existence is in space and time, limited and temporary. He who experiences existence is also limited and temporary. I am not concerned either with 'what exists' or with 'who exists'. I take my stand beyond, where I am both and neither.

The persons who, after much effort and penance, have fulfilled their ambitions and secured higher levels of experience and action, are usually acutely conscious of their standing; they grade people into hierarchies, ranging from the lowest non-achiever to the highest achiever. To me all are equal. Differences in appearance and expression are there, but they do not matter. Just as the shape of a gold ornament does not affect the gold, so does man's essence remain unaffected. Where this sense of equality is lacking it means that reality had not been touched.

Mere knowledge is not enough; the knower must be known. The Pandits and the Yogis may know many things, but of what use is mere knowledge when the self is not known? It will be certainly misused. Without the knowledge of the knower there can be no peace.

Q:   How does one come to know the knower?

M:  I can only tell you what I know from my own experience. When I met my Guru, he told me: 'You are not what you take yourself to be. Find out what you are. Watch the sense 'I am', find your real self'. I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon! It took me only three years to realise my true nature. My Guru died soon after I met him, but it made no difference. I remembered what he told me and persevered. The fruit of it is here, with me.

Q:   What is it?

M:  I know myself as I am in reality. I am neither the body, nor the mind, nor the mental faculties. I am beyond all these.

Q:   Are you just nothing?

M:  Come on, be reasonable. Of course I am, most tangibly. Only I am not what you may think me to be. This tells you all.

Q:   It tells me nothing.

M:  Because it cannot be told. You must gain your own experience. You are accustomed to deal with things, physical and mental. I am not a thing, nor are you. We are neither matter nor energy, neither body nor mind. Once you have a glimpse of your own being, you will not find me difficult to understand.

We believe in so many things on hearsay. We believe in distant lands and people, in heavens and hells, in gods and goddesses, because we were told. Similarly, we were told about ourselves, our parents, name, position, duties and so on. We never cared to verify. The way to truth lies through the destruction of the false. To destroy the false, you must question your most inveterate beliefs. Of these the idea that you are the body is the worst. With the body comes the world, with the world -- God, who is supposed to have created the world and thus it starts -- fears, religions, prayers, sacrifices, all sorts of systems -- all to protect and support the child-man, frightened out of his wits by monsters of his own making. realise that what you are cannot be born nor die and with the fear gone all suffering ends.

What the mind invents, the mind destroys. But the real is not invented and cannot be destroyed. Hold on to that over which the mind has no power. What I am telling you about is neither in the past nor in the future. Nor is it in the daily life as it flows in the now. It is timeless and the total timelessness of it is beyond the mind. My Guru and his words: 'You are myself' are timelessly with me. In the beginning I had to fix my mind on them, but now it has become natural and easy. The point when the mind accepts the words of the Guru as true and lives by them spontaneously and in every detail of daily life is the threshold of realisation. In a way it is salvation by faith, but the faith must be intense and lasting.

However, you must not think that faith itself is enough. Faith expressed in action is a sure means to realisation. Of all the means it is the most effective. There are teachers who deny faith and trust reason only. Actually it is not faith they deny, but blind beliefs. Faith is not blind. It is the willingness to try.

Q:   We were told that of all forms of spiritual practices the practice of the attitude of a mere witness is the most efficacious. How does it compare with faith?

M:  The witness attitude is also faith; it is faith in oneself. You believe that you are not what you experience and you look at everything as from a distance. There is no effort in witnessing. You understand that you are the witness only and the understanding acts. You need nothing more, just remember that you are the witness only. If in the state of witnessing you ask yourself: 'Who am I?', the answer comes at once, though it is wordless and silent. Cease to be the object and become the subject of all that happens; once having turned within, you will find yourself beyond the subject. When you have found yourself, you will find that you are also beyond the object, that both the subject and the object exist in you, but you are neither.

Q:   You speak of the mind, of the witnessing consciousness beyond the mind and of the Supreme, which is beyond awareness. Do you mean to say that even awareness is not real?

M:  As long as you deal in terms: real -- unreal; awareness is the only reality that can be. But the Supreme is beyond all distinctions and to it the term 'real' does not apply, for in it all is real and, therefore, need not be labelled as such. It is the very source of reality, it imparts reality to whatever it touches. It just cannot be understood through words. Even a direct experience, however sublime, merely bears testimony, nothing more.

Q:   But who creates the world?

M:  The Universal Mind (chidakash) makes and unmakes everything. The Supreme (paramakash) imparts reality to whatever comes into being. To say that it is the universal love may be the nearest we can come to it in words. Just like love it makes everything real, beautiful, desirable.

Q:   Why desirable?

M:  Why not? Wherefrom come all the powerful attractions that make all created things respond to each other, that bring people together, if not from the Supreme? Shun not desire; see only that it flows into the right channels. Without desire you are dead. But with low desires you are a ghost.

Q:   What is the experience which comes nearest to the Supreme?

M:  Immense peace and boundless love. realise that whatever there is true, noble and beautiful in the universe, it all comes from you, that you yourself are at the source of it. The gods and goddesses that supervise the world may be most wonderful and glorious beings; yet they are like the gorgeously dressed servants who proclaim the power and the riches of their master.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 06, 2012, 11:53:13 AM
Nisargadatta Maharaj said:

The seeker is he who is in search of himself. Soon he discovers that his own body he cannot be. Once the conviction 'I am not the
body' becomes so well grounded that he can no longer feel, think or act for and on behalf of the body, he will easily discover
that he is the universal being, knowing acting, that in him, and through him, the entire universe is real, conscious, and active. This
is the heart of the problem.,

Either you are body conscious and a slave of circumstances, or you are the universal consciousness itself - and in full control
of every event.

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 07, 2012, 12:32:03 AM
Q:   How does one reach the Supreme State?

M:  By renouncing all lesser desires. As long as you are pleased with the lesser, you cannot have the highest. Whatever pleases you, keeps you back. Until you realise the unsatisfactoriness of everything, its transiency and limitation, and collect your energies in one great longing, even the first step is not made. On the other hand, the integrity of the desire for the Supreme is by itself a call from the Supreme. Nothing, physical or mental, can give you freedom. You are free once you understand that your bondage is of your own making and you cease forging the chains that bind you.

Q:   How does one find the faith in a Guru?

M:  To find the Guru and also the trust in him is rare luck. It does not happen often.

Q:   Is it destiny that ordains?

M:  Calling it destiny explains little. When it happens you cannot say why it happens and you merely cover up your ignorance by calling it karma or Grace, or the Will of God.

Q:   Krishnamurti says that Guru is not needed.

M:  Somebody must tell you about the Supreme Reality and the way that leads to it. Krishnamurti is doing nothing else. In a way he is right -- most of the so-called disciples do not trust their Gurus; they disobey them and finally abandon them. For such disciples it would have been infinitely better if they had no Guru at all and just looked within for guidance. to find a living Guru is a rare opportunity and a great responsibility. One should not treat these matters lightly. You people are out to buy yourself the heaven and you imagine that the Guru will supply it for a price. You seek to strike a bargain by offering little but asking much. You cheat nobody except yourselves.

Q:   You were told by your Guru that you are the Supreme and you trusted him and acted on it. What gave you this trust?

M:  Say, I was just reasonable. It would have been foolish to distrust him. What interest could he possibly have in misleading me?

Q:   You told a questioner that we are the same, that we are equals. I cannot believe it. Since I do not believe it, of what use is your statement to me?

M:  Your disbelief does not matter. My words are true and they will do their work. This is the beauty of noble company (satsang).

Q:   Just sitting near you can it be considered spiritual practice?

M:  Of course. The river of life is flowing. Some of its water is here, but so much of it has already reached its goal. You know only the present. I see much further into the past and future, into what you are and what you can be. I cannot but see you as myself. It is in the very nature of love to see no difference.

Q:   How can I come to see myself as you see me?

M:  It is enough if you do not imagine yourself to be the body. It is the 'I-am-the-body' idea that is so calamitous. It blinds you completely to your real nature. Even for a moment do not think that you are the body. Give yourself no name, no shape. In the darkness and the silence reality is found.

Q:   Must not I think with some conviction that I am not the body? Where am I to find such conviction?

M:  Behave as if you were fully convinced and the confidence will come. What is the use of mere words? A formula, a mental pattern will not help you. But unselfish action, free from all concern with the body and its interests will carry you into the very heart of Reality.

Q:   Where am I to get the courage to act without conviction?

M:  Love will give you the courage. When you meet somebody wholly admirable, love-worthy, sublime, your love and admiration will give you the urge to act nobly.

Q:   Not everybody knows to admire the admirable. Most of the people are totally insensitive.

M:  Life will make them appreciate. The very weight of accumulated experience will give them eyes to see. When you meet a worthy man, you will love and trust him and follow his advice. This is the role of the realised people -- to set an example of perfection for others to admire and love. Beauty of life and character is a tremendous contribution to the common good.

Q:   Must we not suffer to grow?

M:  It is enough to know that there is suffering, that the world suffers. By themselves neither pleasure nor pain enlighten. Only understanding does. Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond it. Pleasure puts you to sleep and pain wakes you up. If you do not want to suffer, don't go to sleep. You cannot know yourself through bliss alone, for bliss is your very nature. You must face the opposite, what you are not, to find enlightenment.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: atmavichar100 on December 07, 2012, 08:14:37 AM
Quote
Q:   My Guru is Sri Babaji. What is your opinion of him?

M:  What a question to ask! The space in Bombay is asked what is its opinion of the space in Poona. The names differ, but not the space. The word ‘Babaji’ is merely as address. Who lives under the address? You ask questions when you are in trouble. Enquire who is giving trouble and to whom

 :)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 07, 2012, 10:07:54 AM

Nisargadatta Maharaj:

Q: Emptiness and nothingness - how dreadful?

NM: You face it most cheerfully, when you go to sleep! Find out for yourself the state of wakeful sleep and you will find it quite
in harmony with your real nature. Words can give only the idea and the idea is not the experience. All I can say is that true
happiness has no cause and what has no cause is immovable.  Which does not mean it is perceivable as pleasure. What is perceivable
is pain and pleasure. The state of freedom from sorrow can be described only negatively. To know it directly you must go beyo9nd
the mind addicted to causality and the tyranny of time and thoughts.

Arunachala Siva.         
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 08, 2012, 12:38:53 AM
Questioner: What is your state at the present moment?

Maharaj: A state of non-experiencing. In it all experience is included

Q:   Can you enter into the mind and heart of another man and share his experience?

M:  No. Such things require special training. I am like a dealer In wheat. I know little about breads and cakes. Even the taste of a wheat-gruel I may not know. But about the wheat grain I know all and well. I know the source of all experience. But the innumerable particular forms experience can take I do not know. Nor do I need to know. From moment to moment, the little I need to know to live my life, I somehow happen to know.

Q:   Your particular existence and my particular existence, do they both exist in the mind of Brahma?

M:  The universal is not aware of the particular. The existence as a person is a personal matter. A person exists in time and space, has name and shape, beginning and end; the universal includes all persons and the absolute is at the root of and beyond all.

Q:   I am not concerned with the totality. My personal consciousness and your personal consciousness -- what is the link between the two?

M:  Between two dreamers what can be the link?

Q:   They may dream of each other.

M:  That is what people are doing. Everyone imagines 'others' and seeks a link with them. The seeker is the link, there is none other.

Q:   Surely there must be something in common between the many points of consciousness we are.

M:  Where are the many points? In your mind. You insist that your world is independent of your mind. How can it be? Your desire to know other people's minds is due to your not knowing your own mind. First know your own mind and you will find that the question of other minds does not arise at all, for there are no other people. You are the common factor, the only link between the minds. Being is consciousness; 'I am' applies to all.

Q:   The Supreme Reality (Parabrahman) may be present in all of us. But of what use is it to us?

M:  You are like a man who says: 'I need a place where to keep my things, but of what use is space to me?' or 'I need milk, tea, coffee or soda, but for water I have no use'. Don't you see that the Supreme Reality is what makes everything possible? But if you ask of what use is it to you, I must answer: 'None'. In matters of daily life the knower of the real has no advantage: he may be at a disadvantage rather: being free from greed and fear, he does not protect himself. The very idea of profit is foreign to him; he abhors accretions; his life is constant divesting oneself, sharing, giving.

Q:   If there is no advantage in gaining the Supreme, then why take the trouble?

M:  There is trouble only when you cling to something. When you hold on to nothing, no trouble arises. The relinquishing of the lesser is the gaining of the greater. Give up all and you gain all. Then life becomes what it was meant to be: pure radiation from an inexhaustible source. In that light the world appears dimly like a dream.

Q:   If my world is merely a dream and you are a part of it, what can you do for me? If the dream is not real, having no being, how can reality affect it?

M:  While it lasts, the dream has temporary being. It is your desire to hold on to it, that creates the problem. Let go. Stop imagining that the dream is yours.

Q:   You seem to take for granted that there can be a dream without a dreamer and that I identify myself with the dream of my own sweet will. But I am the dreamer and the dream too. Who is to stop dreaming?

M:  Let the dream unroll itself to its very end. You cannot help it. But you can look at the dream as a dream, refuse it the stamp of reality.

Q:   Here am I, sitting before you. I am dreaming and you are watching me talking in my dream. What is the link between us?

M:  My intention to wake you up is the link. My heart wants you awake. I see you suffer in your dream and I know that you must wake up to end your woes. When you see your dream as dream, you wake up. But in your dream itself I am not interested. Enough for me to know that you must wake up. You need not bring your dream to a definite conclusion, or make it noble, or happy, or beautiful; all you need is to realise that you are dreaming. Stop imagining, stop believing. See the contradictions, the incongruities, the falsehood and the sorrow of the human state, the need to go beyond. Within the immensity of space floats a tiny atom of consciousness and in it the entire universe is contained.

Q:   There are affections in the dream which seem real and everlasting. Do they disappear on waking up?

M:  In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.

Q:   People come and go. One loves whom one meets, one cannot love all.

M:  When you are love itself, you are beyond time and numbers. In loving one you love all, in loving all, you love each. One and all are not exclusive.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on December 08, 2012, 05:18:26 AM
Jewell/Friends,

Quote
Q:   Must not I think with some conviction that I am not the body? Where am I to find such conviction?

M: Behave as if you were fully convinced and the confidence will come. What is the use of mere words? A formula, a mental pattern will not help you. But unselfish action, free from all concern with the body and its interests will carry you into the very heart of Reality.

Q:   Where am I to get the courage to act without conviction?

M:  Love will give you the courage. When you meet somebody wholly admirable, love-worthy, sublime, your love and admiration will give you the urge to act nobly.

Q:   Not everybody knows to admire the admirable. Most of the people are totally insensitive.

M:  Life will make them appreciate. The very weight of accumulated experience will give them eyes to see. When you meet a worthy man, you will love and trust him and follow his advice. This is the role of the realised people -- to set an example of perfection for others to admire and love. Beauty of life and character is a tremendous contribution to the common good.

This is a wonderful conversation.Here and in a few other passages ,Maharaj is bringing out how Trust and Love in a Guru are key to sadhana and automatically propels one in the Right direction.This love and Trust is what is meant by Shraddha or Faith.This Faith is not opposed to reasoning but it cannot be brought about by Reasoning.

We may recall the discussion on Faith and Reasoning -Faith is Deep and is easily distinguishable from Belief,which is mental.Belief can be strengthened by reasoning.Yet it remains a Belief only.

Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Nagaraj on December 08, 2012, 05:26:53 AM
one of the most important and wisest words of Sri Maharaj

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 08, 2012, 10:03:36 AM

Q: In that case you are without name and shape. What kind of being have you?

NM: I am what I am, neither with form nor formless, neither conscious nor unconscious.  I am outside all these categories.

Q: You are taking neti neti approach.

NM: You cannot find me by mere denial. I am as well everything and nothing. Nor both, nor either. These definitions apply
to the Lord of the Universe, not to me.

Q: Do you intend to convey that you are just nothing.

NM: Oh, no! I am complete and perfect. I am the beingness of being, the knowingness of knowing, the fullness of happiness
and love. You cannot reduce me to emptiness!

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 08, 2012, 04:30:43 PM
Dear Sri Ravi, Indeed Beautiful and so True words of Maharaj. Trust and Love for Guru are Grace itself. And i agree,faith is something which is coming from the heart,from the very being. It is a Love in action,which,every moment only grows,leading us there,where we need to be,to recognition what we Are. It is even hard to express that Love in words. Only heart knows. I believe,that conviction is 'test for the Trust,the surrender,the true leting go. To let it lead us,without interfering,without bothering,complete,complete surrender. These are truly Golden words. Thank You Very much! With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 08, 2012, 04:56:31 PM
Dear Jewell,

What is total surrender? It is full of bhakti and love.  Love for love's sake to God, fellow beings, animate and inanimate
and thus in the process, the ego gets thinner and thinner and eventually disappears into the Self. Then one lives
with a maxim: Nin ishtam, en ishatam, your wish is my wish.


Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 08, 2012, 09:37:17 PM
Quote
Nin ishtam, en ishatam, your wish is my wish.

Dear Sri Subramanian sir,

Yes,that is the surrender. Whatever happens,happens,no interfering,acceptance. Giving up the person itself,the doer. And they all say that there is nothing really to surrend too. Maybe only that idea,that we are the doers.

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 08, 2012, 09:39:54 PM
Maharaj: There is the body. Inside the body appears to be an observer and outside -- a world under observation. The observer and his observation as well as the world observed all appear and disappear together. Beyond it all, there is void. This void is one for all.

Questioner: What you say appears simple, but not everyone would say it. It is you, and you alone, who talks of the three and the void beyond. I see the world only, which includes all.

M:  Even the 'I am'?

Q:   Even the 'I am'. The 'I am' is there because the world is there.

M:  And the world is there because the 'I am' is there.

Q:   Yes, it goes both ways. I cannot separate the two, nor go beyond, I cannot say something is, unless I experience it, as I cannot say something is not, because I do not experience it. What is it that you experience that makes you speak with such assurance?

M:  I know myself as I am -- timeless, spaceless, causeless. You happen not to know, being engrossed as you are in other things.

Q:   Why am I so engrossed?

M:  Because you are interested.

Q:   What makes me interested?

M:  Fear of pain, desire for pleasure. Pleasant is the ending of pain and painful the end of pleasure. They just rotate in endless succession. Investigate the vicious circle till you find yourself beyond it.

Q:   Don't I need your grace to take me beyond?

M:  The grace of your Inner Reality is timelessly with you. Your very asking for grace is a sign of it. Do not worry about my grace, but do what you are told. The doing is the proof of earnestness, not the expecting of grace.

Q:   What am I to be earnest about?

M:  Assiduously investigate everything that crosses your field of attention. With practice the field will broaden and investigation deepen, until they become spontaneous and limitless.

Q:   Are you not making realisation the result of practice? Practice operates within the limitations of physical existence. How can it give birth to the unlimited?

M:  Of course, there can be no causal connection between practice and wisdom. But the obstacles to wisdom are deeply affected by practice.

Q:   What are the obstacles?

M:  Wrong ideas and desires leading to wrong actions, causing dissipation and weakness of mind and body. The discovery and abandonment of the false remove what prevents the real entering the mind.

Q:   I can distinguish two states of mind: 'I am' and 'the world is’; they arise and subside together. People say: 'I am, because the world is'. You seem to say: 'The world is, because I am'. Which is true?

M:  Neither. The two are one and the same state, in space and time. Beyond, there is the timeless.

Q:   What is the connection between time and the timeless?

M:  The timeless knows the time, the time does not know the timeless. All consciousness is in time and to it the timeless appears unconscious. Yet, it is what makes consciousness possible. Light shines in darkness. In light darkness is not visible. Or, you can put it the other way -- in the endless ocean of light, clouds of consciousness appear -- dark and limited, perceivable by contrast. These are mere attempts to express in words something very simple, yet altogether inexpressible.

Q:   Words should serve as a bridge to cross over.

M:  Word refers to a state of mind, not to reality. The river, the two banks, the bridge across -- these are all in the mind. Words alone cannot take you beyond the mind. There must be the immense longing for truth, or absolute faith in the Guru. Believe me, there is no goal, nor a way to reach it. You are the way and the goal, there is nothing else to reach except yourself. All you need is to understand and understanding is the flowering of the mind. The tree is perennial, but the flowering and the fruit bearing come in season. The seasons change, but not the tree. You are the tree. You have grown numberless branches and leaves in the past and you may grow them also in the future -- yet you remain. Not what was, or shall be, must you know, but what is. Yours is the desire that creates the universe. Know the world as your own creation and be free.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 09, 2012, 12:52:09 PM
Q: I find that I am totally motivated by desire for pleasure and fear of pain. However noble my desire and justified my fear,
pleasure and pain, are the two poles between which my life oscillates.

NM: Go to the source of both pain and pleasure, of desire and fear. Observe, investigate, try to understand.  Pleasure and pain
are states of mind.

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 10, 2012, 04:13:49 AM
Q:   How did the ‘I am’ appear?

M:  In your world everything must have a beginning and an end. If it does not, you call it eternal. In my view there is no such thing as beginning or end -- these are all related to time. Timeless being is entirely in the now.

Q:   The antahkarana, or the ‘subtle body’, is it real or unreal?

M:  It is momentary. Real when present, unreal when over.

Q:   What kind of reality? Is it momentary?

M:  Call it empirical, or actual, or factual. It is the reality of immediate experience, here and now, which cannot be denied. You can question the description and the meaning, but not the event itself. Being and non-being alternate and their reality is momentary. The Immutable Reality lies beyond space and time. Realise the momentariness of being and non-being and be free from both.

Q:   Things may be transient, yet they are very much with us, in endless repetition.

M:  Desires are strong. It is desire that causes repetition. There is no recurrence where desire is not.

Q:   What about fear?

M:  Desire is of the past, fear is of the future. The memory of past suffering and the fear of its recurrence make one anxious about the future.

Q:   There is also fear of the unknown.

M:  Who has not suffered is not afraid.

Q:   We are condemned to fear?

M:  Until we can look at fear and accept it as the shadow of personal existence, as persons we are bound to be afraid. Abandon all personal equations and you shall be free from fear. It is not difficult. Desirelessness comes on its own when desire is recognised as false. You need not struggle with desire. Ultimately, it is an urge to happiness, which is natural as long as there is sorrow. Only see that there is no happiness in what you desire.

Q:   We settle for pleasure.

M:  Each pleasure is wrapped in pain. You soon discover that you cannot have one without the other.

Q:   There is the experiencer and there is his experience. What created the link between the two?

M:  Nothing created it. It is. The two are one.

Q:   I feel there is a catch somewhere, but I do not know where.

M:  The catch is in your mind, which insists on seeing duality where there is none.

Q:   As I listen to you, my mind is all in the now and I am astonished to find myself without questions.

M:  You can know reality only when you are astonished.

Q:   I can make out that the cause of anxiety and fear is memory. What are the means for putting an end to memory?

M:  Don’t talk of means, there are no means. What you see as false, dissolves. It is the very nature of illusion to dissolve on investigation. Investigate -- that is all. You cannot destroy the false, for you are creating it all the time. Withdraw from it, ignore it, go beyond, and it will cease to be.

Q:   Christ also speaks of ignoring evil and being child-like.

M:  Reality is common to all. Only the false is personal.

Q:   As I watch the sadhakas and enquire into the theories by which they live, I find they have merely replaced material cravings by ‘spiritual’ ambitions. From what you tell us it looks as if the words: ‘spiritual’ and ‘ambition’ are incompatible. If ‘spirituality’ implies freedom from ambition, what will urge the seeker on? The Yogis speak of the desire for liberation as essential. Is it not the highest form of ambition?

M:  Ambition is personal, liberation is from the personal. In liberation both the subject and the object of ambition are no longer. Earnestness is not a yearning for the fruits of one’s endeavours. It is an expression of an inner shift of interest away from the false, unessential, the personal.

Q:   You told us the other day that we cannot even dream of perfection before realisation, for the Self is the source of all perfection and not the mind. If it is not excellence in virtue that is essential for liberation, then what is?

M:  Liberation is not the result of some means skilfully applied, nor of circumstances. It is beyond the causal process. Nothing can compel it, nothing can prevent it.

Q:   Then why are we not free here and now?

M:  But we are free ‘here and now’. It is only the mind that imagines bondage.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on December 10, 2012, 06:41:48 AM
Earnestness is not a yearning for the fruits of one’s endeavours. It is an expression of an inner shift of interest away from the false, unessential, the personal

Simple and wonderful!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 10, 2012, 08:54:44 AM

Q: What is the right use of mind?

NM: Fear and Greed cause the misuse of the mind. The right use of the mind is in the service of love, of life, of truth, of beauty.

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 11, 2012, 05:13:27 AM
Questioner: I come from Switzerland. I stayed there with a remarkable man who claims to have realised. He has done many Yogas in his past and had many experiences that passed away. Now he claims no special abilities, nor knowledge; the only unusual thing about him is connected with sensations; he is unable to separate the seer from the seen. For instance, when he sees a car rushing at him, he does not know whether the car is rushing at him, or he at a car. He seems to be both at the same time, the seer and the seen. They become one. Whatever he sees, he sees himself. When I asked him some Vedantic questions he said: 'I really cannot answer. I do not know. All I know is this strange identity with whatever I perceive. You know, I expected anything but this.'

He is on the whole a humble man; he makes no disciples and in no way puts himself on a pedestal. He is willing to talk about his strange condition, but that is all.

M:  Now he knows what he knows. All else is over. At least he still talks. Soon he may cease talking.

Q:   What will he do then?

M:  Immobility and silence are not inactive. The flower fills the space with perfume, the candle -- with light. They do nothing yet they change everything by their mere presence. You can photograph the candle, but not its light. You can know the man, his name and appearance, but not his influence. His very presence is action.

Q:   Is it not natural to be active?

M:  Everybody wants to be active, but where do his actions originate? There is no central point each action begets another, meaninglessly and painfully, in endless succession. The alternation of work and pause is not there. First find the immutable centre where all movement takes birth. Just like a wheel turns round an axle, so must you be always at the axle in the centre and not whirling at the periphery.

Q:   How do I go about it in practice?

M:  Whenever a thought or emotion of desire or fear comes to your mind, just turn away from it.

Q:   By suppressing my thoughts and feelings I shall provoke a reaction.

M:  I am not talking of suppression. Just refuse attention.

Q:   Must I not use effort to arrest the movements of the mind?

M:  It has nothing to do with effort. Just turn away, look between the thoughts, rather than at the thoughts. When you happen to walk in a crowd, you do not fight every man you meet -- you just find your way between.

Q:   If I use my will to control the mind, it only strengthens the ego.

M:  Of course. When you fight, you invite a fight. But when you do not resist, you meet with no resistance. When you refuse to play the game, you are out of it.

Q:   How long will it take me to get free of the mind?

M:  It may take a thousand years, but really no time is required. All you need is to be in dead earnest. Here the will is the deed. If you are sincere, you have it. After all, it is a matter of attitude. Nothing stops you from being a jnani here and now, except fear. You are afraid of being impersonal, of impersonal being. It is all quite simple. Turn away from your desires and fears and from the thoughts they create and you are at once in your natural state.

Q:   No question of reconditioning, changing, or eliminating the mind?

M:  Absolutely none. Leave your mind alone, that is all. Don't go along with it. After all, there is no such thing as mind apart from thoughts which come and go obeying their own laws, not yours. They dominate you only because you are interested in them. It is exactly as Christ said 'Resist not evil'. By resisting evil you merely strengthen it.

Q:   Yes, I see now. All I have to do is to deny existence to evil. Then it fades away. But does it not boil down to some kind of auto-suggestion?

M:  The auto-suggestion is in full swing now, when you think yourself to be a person, caught between good and evil. What I am asking you to do is to put an end to it, to wake up and see things as they are.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 11, 2012, 10:47:21 AM
Nisargadatta Maharaj says:

To be aware is to be awake. Unaware means asleep. You are aware anyhow, you need not try to be. What you need is to be aware
of being aware. Be aware deliberately and consciously, broaden and deepen the field of awareness. You are always conscious
of the mind, but you are not aware of yourself being conscious.

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 11, 2012, 06:14:45 PM
Dear Sri Subramanian sir, Wonderful words from Maharaj! That is the whole meaning,to be aware of being aware. Wakefulness,awareness of the consciousness itself.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 12, 2012, 05:20:27 AM
Questioner: What does it mean to fail in Yoga? Who is a failure in Yoga (yoga bhrashta)?

Maharaj: It is only a question of incompletion. He who could not complete his Yoga for some reason is called failed in Yoga. Such failure is only temporary, for there can be no defeat in Yoga. This battle is always won, for it is a battle between the true and the false. The false has no chance.

Q:   Who fails? The person (vyakti) or the self (vyakta)?

M:  The question is wrongly put. There is no question of failure, neither in the short run nor in the long. It is like travelling a long and arduous road in an unknown country. Of all the innumerable steps there is only the last which brings you to your destination. Yet you will not consider all previous steps as failures. Each brought you nearer to your goal, even when you had to turn back to by-pass an obstacle. In reality each step brings you to your goal, because to be always on the move, learning, discovering, unfolding, is your eternal destiny. Living is life's only purpose. The self does not identify itself with success or failure -- the very idea of becoming this or that is unthinkable. The self understands that success and failure are relative and related, that they are the very warp and weft of life. Learn from both and go beyond. If you have not learnt, repeat.

Q:   What am I to learn?

M:  To live without self-concern. For this you must know your own true being (swarupa) as indomitable, fearless, ever victorious. Once you know with absolute certainty that nothing can trouble you but your own imagination, you come to disregard your desires and fears, concepts and ideas and live by truth alone.

Q:   What may be the reason that some people succeed and others fail in Yoga? Is it destiny or character, or just accident?

M:  Nobody ever fails in Yoga. It is all a matter of the rate of progress. It is slow in the beginning and rapid in the end. When one is fully matured, realisation is explosive. It takes place spontaneously, or at the slightest hint. The quick is not better than the slow. Slow ripening and rapid flowering alternate. Both are natural and right.

Yet, all this is so in the mind only. As I see it, there is really nothing of the kind. In the great mirror of consciousness images arise and disappear and only memory gives them continuity. And memory is material -- destructible, perishable, transient. On such flimsy foundations we build a sense of personal existence -- vague, intermittent, dreamlike. This vague persuasion: 'I-am-so-and-so' obscures the changeless state of pure awareness and makes us believe that we are born to suffer and to die.

Q:   Just as a child cannot help growing, so does a man, compelled by nature, make progress. Why exert oneself? Where is the need of Yoga?

M:  There is progress all the time. Everything contributes to progress. But this is the progress of ignorance. The circles of ignorance may be ever widening, yet it remains a bondage all the same. In due course a Guru appears to teach and inspire us to practise Yoga and a ripening takes place as a result of which the immemorial night of ignorance dissolves before the rising sun of wisdom. But in reality nothing happened. The sun is always there, there is no night to it; the mind blinded by the 'I am the body' idea spins out endlessly its thread of illusion.

Q:   If all is a part of a natural process, where is the need of effort?

M:  Even effort is a part of it. When ignorance becomes obstinate and hard and the character gets perverted, effort and the pain of it become inevitable. In complete obedience to nature there is no effort. The seed of spiritual life grows in silence and in darkness until its appointed hour.

Q:   We come across some great people, who, in their old age, become childish, petty, quarrelsome and spiteful. How could they deteriorate so much?

M:  They were not perfect Yogis, having their bodies under complete control. Or, they might not have cared to protect their bodies from the natural decay. One must not draw conclusions without understanding all the factors. Above all, one must not make judgements of inferiority or superiority. Youthfulness is more a matter of vitality (prana) than of wisdom (jnana) .

Q:   One may get old, but why should one lose all alertness and discrimination?

M:  Consciousness and unconsciousness, while in the body depend on the condition of the brain. But the self is beyond both, beyond the brain, beyond the mind. The fault of the instrument is no reflection on its user.

Q:   I was told that a realised man will never do anything unseemly. He will always behave in an exemplary way.

M:  Who sets the example? Why should a liberated man necessarily follow conventions? The moment he becomes predictable, he cannot be free. His freedom lies in his being free to fulfil the need of the moment, to obey the necessity of the situation. Freedom to do what one likes is really bondage, while being free to do what one must, what is right, is real freedom.

Q:   Still there must be some way of making out who has realised and who has not. If one is indistinguishable from the other, of what use is he?

M:  He who knows himself has no doubts about it. Nor does he care whether others recognise his state or not. Rare is the realised man who discloses his realisation and fortunate are those who have met him, for he does it for their abiding welfare.

Q:   When one looks round, one is appalled by the volume of unnecessary suffering that is going on. People who should be helped are not getting help. Imagine a big hospital ward full of incurables, tossing and moaning. Were you given the authority to kill them all and end their torture, would you not do so?

M:  I would leave it to them to decide.

Q:   But if their destiny is to suffer? How can you interfere with destiny?

M:  Their destiny is what happens. There is no thwarting of destiny. You mean to say everybody's life is totally determined at his birth? What a strange idea! Were it so, the power that determines would see to it that nobody should suffer.

Q:   What about cause and effect?

M:  Each moment contains the whole of the past and creates the whole of the future.

Q:   But past and future exist?

M:  In the mind only. Time is in the mind, space is in the mind. The law of cause and effect is also a way of thinking. In reality all is here and now and all is one. Multiplicity and diversity are in the mind only.

Q:   Still, you are in favour of relieving suffering, even through destruction of the incurably diseased body.

M:  Again, you look from outside while I look from within. I do not see a sufferer, I am the sufferer. I know him from within and do what is right spontaneously and effortlessly. I follow no rules nor lay down rules. I flow with life -- faithfully and irresistibly.

Q:   Still you seem to be a very practical man in full control of your immediate surroundings.

M:  What else do you expect me to be? A misfit?

Q:   Yet you cannot help another much.

M:  Surely, I can help. You too can help. Everybody can help. But the suffering is all the time recreated. Man alone can destroy in himself the roots of pain. Others can only help with the pain, but not with its cause, which is the abysmal stupidity of mankind.

Q:   Will this stupidity ever come to an end?

M:  In man -- of course. Any moment. In humanity -- as we know it -- after very many years. In creation -- never, for creation itself is rooted in ignorance; matter itself is ignorance. Not to know, and not to know that one does not know, is the cause of endless suffering.

Q:   We are told of the great avatars, the saviours of the world.

M:  Did they save? They have come and gone -- and the world plods on. Of course, they did a lot and opened new dimensions in the human mind. But to talk of saving the world is an exaggeration.

Q:   Is there no salvation for the world?

M:  Which world do you want to save? The world of your own projection? Save it yourself. My world? Show me my world and I shall deal with it. I am not aware of any world separate from myself, which I am free to save or not to save. What business have you with saving the world, when all the world needs is to be saved from you? Get out of the picture and see whether there is anything left to save.

Q:   You seem to stress the point that without you your world would not have existed and therefore the only thing you can do for it is to wind up the show. This is not a way out. Even if the world were of my own creation, this knowledge does not save it. It only explains it. The question remains: why did I create such a wretched world and what can I do to change it? You seem to say: forget it all and admire your own glory. Surely, you don't mean it. The description of a disease and its causes does not cure it. What we need is the right medicine.

M:  The description and causation are the remedy for a disease caused by obtuseness and stupidity. Just like a deficiency disease is cured through the supply of the missing factor, so are the diseases of living cured by a good dose of intelligent detachment. (viveka-vairagya).

Q:   You cannot save the world by preaching counsels of perfection. People are as they are. Must they suffer?

M:  As long as they are as they are, there is no escape from suffering. Remove the sense of separateness and there will be no conflict.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 12, 2012, 11:42:09 AM
Nisargadatta Maharaj says:

There is difference between work and mere activity. All nature works. Work is nature, nature is work. On the other hand,
activity is based on desire and fear, on longing to possess and enjoy, on fear of pain and annihilation. Work is by the whole
for the whole, activity is by oneself for oneself.


***

Arunachala Siva.

   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 13, 2012, 04:58:48 PM
Questioner: As I can see, the world is a school of Yoga and life itself is Yoga practice. Everybody strives for perfection and what is Yoga but striving. There is nothing contemptible about the so-called 'common' people and their 'common' lives. They strive as hard and suffer as much as the Yogi, only they are not conscious of their true purpose.

Maharaj: In what way are your common people -- Yogis?

Q:   Their ultimate goal is the same. What the Yogi secures by renunciation (tyaga) the common man realises through experience (bhoga). The way of Bhoga is unconscious and, therefore, repetitive and protracted, while the way of Yoga is deliberate and intense and, therefore, can be more rapid.

M:  Maybe the periods of Yoga and Bhoga alternate. First Bhogi, then Yogi, then again Bhogi, then again Yogi.

Q:   What may be the purpose?

M:  Weak desires can be removed by introspection and meditation, but strong, deep-rooted ones must be fulfilled and their fruits, sweet or bitter, tasted.

Q:   Why then should we pay tribute to Yogis and speak slightingly of Bhogis? All are Yogis, in a way.

M:  On the human scale of values deliberate effort is considered praiseworthy. In reality both the Yogi and Bhogi follow their own nature, according to circumstances and opportunities. The Yogi's life is governed by a single desire -- to find the Truth; the Bhogi serves many masters. But the Bhogi becomes a Yogi and the Yogi may get a rounding up in a bout of Bhoga. The final result is the same.

Q:   Buddha is reported to have said that it is tremendously important to have heard that there is enlightenment, a complete reversal and transformation in consciousness. The good news is compared to a spark in a shipload of cotton; slowly but relentlessly the whole of it will turn to ashes. Similarly the good news of enlightenment will, sooner or later, bring about a transformation.

M:  Yes, first hearing (shravana), then remembering (smarana), pondering (manana) and so on. We are on familiar ground. The man who heard the news becomes a Yogi; while the rest continue in their Bhoga.

Q:   But you agree that living a life -- just living the humdrum life of the world, being born to die and dying to be born -- advances man by its sheer volume, just like the river finds its way to the sea by the sheer mass of the water it gathers.

M:  Before the world was, consciousness was. In consciousness it comes into being, in consciousness it lasts and into pure consciousness it dissolves. At the root of everything, is the feeling 'I am'. The state of mind: 'there is a world' is secondary, for to be, I do not need the world, the world needs me.

Q:   The desire to live is a tremendous thing.

M:  Still greater is the freedom from the urge to live.

Q:   The freedom of the stone?

M:  Yes, the freedom of the stone, and much more besides. Freedom unlimited and conscious.

Q:   Is not personality required for gathering experience?

M:  As you are now, the personality is only an obstacle. Self­identification with the body may be good for an infant, but true growing up depends on getting the body out of the way. Normally, one should outgrow body-based desires early in life. Even the Bhogi, who does not refuse enjoyments, need not hanker after the ones he has tasted. Habit, desire for repetition frustrates both the Yogi and the Bhogi.

Q:   Why do you keep on dismissing the person (vyakti) as of no importance? Personality is the primary fact of our existence. It occupies the entire stage.

M:  As long as you do not see that it is mere habit, built on memory, prompted by desire, you will think yourself to be a person -- living, feeling, thinking, active, passive, pleased or pained. Question yourself, ask yourself. 'Is it so?' 'Who am l'? 'What is behind and beyond all this?' And soon you will see your mistake. And it is in the very nature of a mistake to cease to be, when seen.

continuing...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 13, 2012, 05:00:04 PM
Q:   The Yoga of living, of life itself, we may call the Natural Yoga (nisarga yoga). It reminds me of the Primal Yoga (adhi yoga), mentioned in the Rig-Veda which was described as the marrying of life with mind.

M:  A life lived thoughtfully, in full awareness, is by itself Nisarga Yoga.

Q:   What does the marriage of life and mind mean?

M:  Living in spontaneous awareness, consciousness of effortless living, being fully interested in one's life -- all this is implied.

Q:   Sharada Devi, wife of Sri Ramakrishna Paramahamsa, used to scold his disciples for too much effort. She compared them to mangoes on the tree which are being plucked before they are ripe. 'Why hurry?' she used to say. 'Wait till you are fully ripe, mellow and sweet.'

M:  How right she was! There are so many who take the dawn for the noon, a momentary experience for full realisation and destroy even the little they gain by excess of pride. Humility and silence are essential for a sadhaka, however advanced. Only a fully ripened jnani can allow himself complete spontaneity.

Q:   It seems there are schools of Yoga where the student, after illumination, is obliged to keep silent for 7 or 12 or 15 or even 25 years. Even Bhagavan Sri Ramana Maharshi imposed on himself 20 years of silence before he began to teach.

M:  Yes, the inner fruit must ripen. Until then the discipline, the living in awareness, must go on. Gradually the practice becomes more and more subtle, until it becomes altogether formless.

Q:   Krishnamurti too speaks of living in awareness.

M:  He always aims directly at the 'ultimate'. Yes, ultimately all Yogas end in your adhi yoga, the marriage of consciousness (the bride) to life (the bridegroom). Consciousness and being (sad-chit) meet in bliss (ananda). For bliss to arise there must be meeting, contact, the assertion of unity in duality.

Q:   Buddha too has said that for the attainment of nirvana one must go to living beings. Consciousness needs life to grow.

M:  The world itself is contact -- the totality of all contacts actualised in consciousness. The spirit touches matter and consciousness results. Such consciousness. when tainted with memory and expectation, becomes bondage. Pure experience does not bind; experience caught between desire and fear is impure and creates karma.

Q:   Can there be happiness in unity? Does not all happiness imply necessarily contact, hence duality?

M:  There is nothing wrong with duality as long as it does not create conflict. Multiplicity and variety without strife is joy. In pure consciousness there is light. For warmth, contact is needed. Above the unity of being is the union of love. Love is the meaning and purpose of duality.

Q:   If just living one's life liberates, why are not all liberated?

M:  All are being liberated. It is not what you live, but how you live that matters. The idea of enlightenment is of utmost importance. Just to know that there is such possibility, changes one's entire outlook. It acts like a burning match in a heap of saw dust. All the great teachers did nothing else. A spark of truth can burn up a mountain of lies. The opposite is also true; The sun of truth remains hidden behind the cloud of self-identification with the body.

Q:   This spreading the good news of enlightenment seems very important.

M:  The very hearing of it, is a promise of enlightenment. The very meeting a Guru is the assurance of liberation. Perfection is life-giving and creative.

Q:   Does a realised man ever think: 'I am realised?' Is he not astonished when people make much of him? Does he not take himself to be an ordinary human being?

M:  Neither ordinary, nor extra-ordinary. Just being aware and affectionate -- intensely. He looks at himself without indulging in self-definitions and self-identifications. He does not know himself as anything apart from the world. He is the world. He is completely rid of himself, like a man who is very rich, but continually gives away his riches. He is not rich, for he has nothing; he is not poor, for he gives abundantly. He is just propertyless. Similarly, the realised man is egoless; he has lost the capacity of identifying himself with anything. He is without location, placeless, beyond space and time, beyond the world. Beyond words and thoughts is he.

Q:   Well, it is deep mystery to me. I am a simple man.

M:  It is you who are deeply complex, mysterious, hard to understand. I am simplicity itself, compared to you: I am what is -- without any distinction whatsoever into inner and outer, mine and yours, good and bad. What the world is, I am; what I am the world is.

Q:   How does it happen that each man creates his own world?

M:  When a number of people are asleep, each dreams his own dream. Only on awakening the question of many different dreams arises and dissolves when they are all seen as dreams, as something imagined.

Q:   Even dreams have a foundation.

M:  In memory. Even then, what is remembered, is but another dream. The memory of the false cannot but give rise to the false. There is nothing wrong with memory as such. What is false is its content. Remember facts, forget opinions.

Q:   What is a fact?

M:  What is perceived in pure awareness, unaffected by desire.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 13, 2012, 05:12:40 PM
Nisargadatta Maharaj says:

The mind must learn that beyond the moving mind there is the background of awareness, which is eternal and does not change.
The mind must come to know the true self and respect it and cease covering it up, like the moon which obscures the sun during
a solar eclipse. Just realize that nothing observable, or experienceable is you, or binds you. Take notice of what is not yourself.
Look at this way. The mind produces thoughts ceaselessly, even when you do not look at them. When you know what is going on
in your mind, you call it consciousness. This is your waking state, -- your consciousness shifts from sensation to sensation, from
perception to perception, from idea to idea, in endless sensation. Then comes awareness, the direct insight into the whole of
consciousness, the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body. You identify yourself
for a moment with some particular ripple, and call it 'my thought.  All you are conscious of is your mind; awareness is the cognizance
of consciousness as a whole.

****

Arunachala Siva.                   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 14, 2012, 09:28:56 PM
Q:   How does the personal emerge from the impersonal?

M:  The two are but aspects of one Reality. It is not correct to talk of one preceding the other. All these ideas belong to the waking state.

Q:   What brings in the waking state?

M:  At the root of all creation lies desire. Desire and imagination foster and reinforce each other. The fourth state (turiya) is a state of pure witnessing, detached awareness, passionless and wordless. It is like space, unaffected by whatever it contains. Bodily and mental troubles do not reach it -- they are outside, 'there', while the witness is always 'here'.

Q:   What is real, the subjective or the objective? I am inclined to believe that the objective universe is the real one and my subjective psyche is changeful and transient. You seem to claim reality for your inner, subjective states and deny all reality to the concrete, external world.

M:  Both the subjective and the objective are changeful and transient. There is nothing real about them. Find the permanent in the fleeting, the one constant factor in every experience.

Q:   What is this constant factor?

M:  My giving it various names and pointing it out in many ways will not help you much, unless you have the capacity to see. A dim-sighted man will not see the parrot on the branch of a tree, however much you may prompt him to look. At best he will see your pointed finger. First purify your vision, learn to see instead of staring, and you will perceive the parrot. Also you must be eager to see. You need both clarity and earnestness for self-knowledge. You need maturity of heart and mind, which comes through earnest application in daily life of whatever little you have understood. There is no such thing as compromise in Yoga.

If you want to sin, sin wholeheartedly and openly. Sins too have their lessons to teach the earnest sinner, as virtues -- the earnest saint. It is the mixing up the two that is so disastrous. Nothing can block you so effectively as compromise, for it shows lack of earnestness, without which nothing can be done.

Q:   I approve of austerity, but in practice I am all for luxury. The habit of chasing pleasure and shunning pain is so ingrained in me, that all my good intentions, quite alive on the level of theory, find no roots in my day-to-day life. To tell me that I am not honest does not help me, for I just do not know how to make myself honest.

M:  You are neither honest nor dishonest -- giving names to mental states is good only for expressing your approval or disapproval. The problem is not yours -- it is your mind's only. Begin by disassociating yourself from your mind. Resolutely remind yourself that you are not the mind and that its problems are not yours.

Q:   I may go on telling myself: 'I am not the mind, I am not concerned with its problems,' but the mind remains and its problems remain just as they were. Now, please do not tell me that it is because I am not earnest enough and I should be more earnest! I know it and admit it and only ask you -- how is it done?

M:  At least you are asking! Good enough, for a start. Go on pondering, wondering, being anxious to find a way. Be conscious of yourself, watch your mind, give it your full attention. Don't look for quick results; there may be none within your noticing. Unknown to you, your psyche will undergo a change, there will be more clarity in your thinking, charity in your feeling, purity in your behaviour. You need not aim at these -- you will witness the change all the same. For, what you are now is the result of inattention and what you become will be the fruit of attention.

Q:   Why should mere attention make all the difference?

M:  So far your life was dark and restless (tamas and rajas). Attention, alertness, awareness, clarity, liveliness, vitality, are all manifestations of integrity, oneness with your true nature (sattva). It is in the nature of sattva to reconcile and neutralise tamas and rajas and rebuild the personality in accordance with the true nature of the self. Sattva is the faithful servant of the self; ever attentive and obedient.

Q:   And I shall come to it through mere attention?

M:  Do not undervalue attention. It means interest and also love. To know, to do, to discover, or to create you must give your heart to it -- which means attention. All the blessings flow from it.

(http://www.pinklotus.org/plaatjes/Nisargadatta%20Maharaj%2005%20pi.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 16, 2012, 12:42:57 AM
Q:   You advise us to concentrate on 'I am'. Is this too a form of attention?

M:  What else? Give your undivided attention to the most important in your life -- yourself. Of your personal universe you are the centre -- without knowing the centre what else can you know?

Q:   But how can I know myself? To know myself I must be away from myself. But what is away from myself cannot be myself. So, it looks that I cannot know myself, only what I take to be myself.

M:  Quite right. As you cannot see your face, but only its reflection in the mirror, so you can know only your image reflected in the stainless mirror of pure awareness.

Q:   How am I to get such stainless mirror?

M:  Obviously, by removing stains. See the stains and remove them. The ancient teaching is fully valid.

Q:   What is seeing and what is removing?

M:  The nature of the perfect mirror is such that you cannot see it. Whatever you can see is bound to be a stain. Turn away from it, give it up, know it as unwanted.

Q:   All perceivables, are they stains?

M:  All are stains.

Q:   The entire world is a stain.

M:  Yes, it is.

Q:   How awful! So, the universe is of no value?

M:  It is of tremendous value. By going beyond it you realise yourself.

Q:   But why did it come into being in the first instance?

M:  You will know it when it ends.

Q:   Will it ever end?

M:  Yes, for you.

Q:   When did it begin?

M:  Now.

Q:   When will it end?

M:  Now.

Q:   It does not end now?

M:  You don't let it.

Q:   I want to let it.

M:  You don't. All your life is connected with it. Your past and future, your desires and fears, all have their roots in the world. Without the world where are you, who are you?

Q:   But that is exactly what I came to find out.

M:  . And I am telling you exactly this: find a foothold beyond and all will be clear and easy.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 16, 2012, 12:44:02 AM
Q:   What is the right use of mind?

M:  Fear and greed cause the misuse of the mind. The right use of mind is in the service of love, of life, of truth, of beauty.

Q:   Easier said than done. Love of truth, of man, goodwill -- what luxury! We need plenty of it to set the world right, but who will provide?

M:  You can spend an eternity looking elsewhere for truth and love, intelligence and goodwill, imploring God and man -- all in vain. You must begin in yourself, with yourself -- this is the inexorable law. You cannot change the image without changing the face. First realise that your world is only a reflection of yourself and stop finding fault with the reflection. Attend to yourself, set yourself right -- mentally and emotionally. The physical will follow automatically. You talk so much of reforms: economic, social, political. Leave alone the reforms and mind the reformer. What kind of world can a man create who is stupid, greedy, heartless?

Q:   If we have to wait for a change of heart, we shall have to wait indefinitely. Yours is a counsel of perfection, which is also a counsel of despair. When all are perfect, the world will be perfect. What useless truism!

M:  I did not say it. I only said: You cannot change the world before changing yourself. I did not say -- before changing everybody. It is neither necessary, nor possible to change others. But if you can change yourself you will find that no other change is needed. To change the picture you merely change the film, you do not attack the cinema screen!

Q:   How can you be so sure of yourself? How do you know that what you say is true?

M:  It is not of myself that I am sure, I am sure of you. All you need is to stop searching outside what can be found only within. Set your vision right before you operate. You are suffering from acute misapprehension. Clarify your mind, purify your heart, sanctify your life -- this is the quickest way to a change of your world.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 16, 2012, 04:18:05 PM
Q: Is there no way of making out who is realized and who is not?

NM: Your only proof is yourself. If you find that you turn to gold, it will be a sign that you have touched the philosopher's stone.
Stay with that person and watch what happens to you. Don't ask others Their men may not be your Guru. A Guru mah be universal
in his essence, but not in his expression. He  may appear to be angry or greedy or over anxious about his Asramam or his family,
and you may be misled by appearances while others are not.

Arunachala Siva.
     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 17, 2012, 03:46:14 AM
M:  What do you mean by Yoga?

Q:   The whole teaching of India -- evolution, re-incarnation, karma and so on.

M:  All right, you got all the knowledge you wanted. But in what way are you benefited by it?

Q:   It gave me peace of mind.

M:  Did it? Is your mind at peace? Is your search over?

Q:   No, not yet.

M:  Naturally. There will be no end to it, because there is no such thing as peace of mind. Mind means disturbance; restlessness itself is mind. Yoga is not an attribute of the mind, nor is it a state of mind.

Q:   Some measure of peace I did derive from Yoga.

M:  Examine closely and you will see that the mind is seething with thoughts. It may go blank occasionally, but it does it for a time and reverts to its usual restlessness. A becalmed mind is not a peaceful mind. You say you want to pacify your mind. Is he, who wants to pacify the mind, himself peaceful?

Q:   No. I am not at peace, I take the help of Yoga.

M:  Don't you see the contradiction? For many years you sought your peace of mind. You could not find it, for a thing essentially restless cannot be at peace.

Q:   There is some improvement.

M:  The peace you claim to have found is very brittle any little thing can crack it. What you call peace is only absence of disturbance. It is hardly worth the name. The real peace cannot be disturbed. Can you claim a peace of mind that is unassailable?

Q:   l am striving.

M:  Striving too is a form of restlessness.

Q:   So what remains?

M:  The self does not need to be put to rest. It is peace itself, not at peace. Only the mind is restless. All it knows is restlessness, with its many modes and grades. The pleasant are considered superior and the painful are discounted. What we call progress is merely a change over from the unpleasant to the pleasant. But changes by themselves cannot bring us to the changeless, for whatever has a beginning must have an end. The real does not begin; it only reveals itself as beginningless and endless, all-pervading, all-powerful, immovable prime mover, timelessly changeless.

Q:   So what has one to do?

M:  Through Yoga you have accumulated knowledge and experience. This cannot be denied. But of what use is it all to you? Yoga means union, joining. What have you re-united, re-joined?

Q:   I am trying to rejoin the personality back to the real self.

M:  The personality (vyakti) is but a product of imagination. The self (vyakta) is the victim of this imagination. It is the taking yourself to be what you are not that binds you. The person cannot be said to exist on its own rights; it is the self that believes there is a person and is conscious of being it. Beyond the self (vyakta) lies the unmanifested (avyakta), the causeless cause of everything. Even to talk of re-uniting the person with the self is not right, because there is no person, only a mental picture given a false reality by conviction. Nothing was divided and there is nothing to unite.

Q:   Yoga helps in the search for and the finding of the self.

M:  You can find what you have lost. But you cannot find what you have not lost.

Q:   Had I never lost anything, I would have been enlightened. But I am not. I am searching. Is not my very search a proof of my having lost something?

M:  It only shows that you believe you have lost. But who believes it? And what is believed to be lost? Have you lost a person like yourself? What is the self you are in search of? What exactly do you expect to find?

Q:   The true knowledge of the self.

M:  The true knowledge of the self is not a knowledge. It is not something that you find by searching, by looking everywhere. It is not to be found in space or time. Knowledge is but a memory, a pattern of thought, a mental habit. All these are motivated by pleasure and pain. It is because you are goaded by pleasure and pain that you are in search of knowledge. Being oneself is completely beyond all motivation. You cannot be yourself for some reason. You are yourself, and no reason is needed.

Q:   By doing Yoga I shall find peace.

M:  Can there be peace apart from yourself? Are you talking from your own experience or from books only? Your book knowledge is useful to begin with, but soon it must be given up for direct experience, which by its very nature is inexpressible. Words can be used for destruction also; of words images are built, by words they are destroyed. You got yourself into your present state through verbal thinking; you must get out of it the same way.

Q:   I did attain a degree of inner peace. Am I to destroy it?

M:  What has been attained may be lost again. Only when you realise the true peace, the peace you have never lost, that peace will remain with you, for it was never away. Instead of searching for what you do not have, find out what is it that you have never lost? That which is there before the beginning and after the ending of everything; that to which there is no birth, nor death. That immovable state, which is not affected by the birth and death of a body or a mind, that state you must perceive.

Q:   What are the means to such perception?

M:  In life nothing can be had without overcoming obstacles. The obstacles to the clear perception of one's true being are desire for pleasure and fear of pain. It is the pleasure-pain motivation that stands in the way. The very freedom from all motivation, the state in which no desire arises is the natural state.

Q:   Such giving up of desires, does it need time?

M:  If you leave it to time, millions of years will be needed. Giving up desire after desire is a lengthy process with the end never in sight. Leave alone your desires and fears, give your entire attention to the subject, to him who is behind the experience of desire and fear. Ask: 'who desires?' Let each desire bring you back to yourself.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 17, 2012, 04:42:36 PM
Q: Must I see, TO BE?

NM:  See what you are. Don't ask others. Don't let others to tell you about yourself. Look within and see. All the teacher can
tell you is only this. There is no need for going from one to another. The same water is in all the wells. You just draw from the
nearest. In my case, the water is within me, and I am the water.

*****

Arunachala Siva. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 17, 2012, 05:03:04 PM
Dear Sri Tushnim, Ecsactly! :) It resonate with my own experiences.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 17, 2012, 05:05:53 PM
I ment mostly on that previous post. :)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 18, 2012, 03:49:00 AM
The state which sprouts suddenly and without cause, carries no stain of self; you may call it 'god'. What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvellously, you may call that 'god'. It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain. Because it is without cause, it is without hindrance. It obeys one law only; the law of freedom. Anything that implies a continuity, a sequence, a passing from stage to stage cannot be the real. There is no progress in reality, it is final, perfect, unrelated.

Q:   How can I bring it about?

M:  You can do nothing to bring it about, but you can avoid creating obstacles. Watch your mind, how it comes into being, how it operates. As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there. It is not in the sky nor in the all-pervading ether. God is all that is great and wonderful; I am nothing, have nothing, can do nothing. Yet all comes out of me -- the source is me; the root, the origin is me.

When reality explodes in you, you may call it experience of God. Or, rather, it is God experiencing you. God knows you when you know yourself. Reality is not the result of a process; it is an explosion. It is definitely beyond the mind, but all you can do is to know your mind well. Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you. You have to be very alert, or else your mind will play false with you. It is like watching a thief -- not that you expect anything from a thief, but you do not want to be robbed. In the same way you give a lot of attention to the mind without expecting anything from it.

Or, take another example. We wake and we sleep. After a day's work sleep comes. Now, do I go to sleep or does inadvertence -- characteristic of the sleeping state -- come to me? In other words -- we are awake because we are asleep. We do not wake up into a really waking state. In the waking state the world emerges due to ignorance and takes one into a waking-dream state. Both sleep and waking are misnomers. We are only dreaming. True waking and true sleeping only the jnani knows. We dream that we are awake, we dream that we are asleep. The three states are only varieties of the dream state. Treating everything as a dream liberates. As long as you give reality to dreams, you are their slave. By imagining that you are born as so-and-so, you become a slave to the so-and-so. The essence of slavery is to imagine yourself to be a process, to have past and future, to have history. In fact, we have no history, we are not a process, we do not develop, nor decay; also see all as a dream and stay out of it.

Q:   What benefit do I derive from listening to you?

M:  I am calling you back to yourself. All I ask you is to look at yourself, towards yourself, into yourself.

Q:   To what purpose?

M:  You live, you feel, you think. By giving attention to your living, feeling and thinking, you free yourself from them and go beyond them. Your personality dissolves and only the witness remains. Then you go beyond the witness. Do not ask how it happens. Just search within yourself.

Q:   What makes the difference between the person and the witness?

M:  Both are modes of consciousness. In one you desire and fear, in the other you are unaffected by pleasure and pain and are not ruffled by events. You let them come and go.

Q:   How does one get established in the higher state, the state of pure witnessing?

M:  Consciousness does not shine by itself. It shines by a light beyond it. Having seen the dreamlike quality of consciousness, look for the light in which it appears, which gives it being. There is the content of consciousness as well as the awareness of it.

Q:   I know and I know that I know.

M:  Quite so, provided the second knowledge is unconditional and timeless. Forget the known, but remember that you are the knower. Don't be all the time immersed in your experiences. Remember that you are beyond the experience ever unborn and deathless. In remembering it, the quality of pure knowledge will emerge, the light of unconditional awareness.

Q:   At what point does one experience reality?

M:  Experience is of change, it comes and goes. Reality is not an event, it cannot be experienced. It is not perceivable in the same way as an event is perceivable. If you wait for an event to take place, for the coming of reality, you will wait for ever, for reality neither comes nor goes. It is to be perceived, not expected. It is not to be prepared for and anticipated. But the very longing and search for reality is the movement, operation, action of reality. All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality. See the event as event only, the transient as transient, experience as mere experience and you have done all you can. Then you are vulnerable to reality, no longer armoured against it, as you were when you gave reality to events and experiences. But as soon as there is some like or dislike, you have drawn a screen.

Q:   Would you say that reality expresses itself in action rather than in knowledge? Or, is it a feeling of sorts?

M:  Neither action, nor feeling, nor thought express reality. There is no such thing as an expression of reality. You are introducing a duality where there is none. Only reality is, there is nothing else. The three states of waking, dreaming and sleeping are not me and I am not in them. When I die, the world will say -- 'Oh, Maharaj is dead!' But to me these are words without content; they have no meaning. When the worship is done before the image of the Guru, all takes place as if he wakes and bathes and eats and rests, and goes for a stroll and returns, blesses all and goes to sleep. All is attended to in minutest details and yet there is a sense of unreality about it all. So is the case with me. All happens as it needs, yet nothing happens. I do what seems to be necessary, but at the same time I know that nothing is necessary, that life itself is only a make-belief.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 18, 2012, 05:25:54 PM
Does a Jnani feel sorrow when his child dies, does he  not suffer?

NM:  He suffers with those who suffer. The event itself is of little importance, but he is full of compassion, for the suffering
being, whether alive or dead, in the body or out of it. After all, love and compassion are his very nature. He is one with all
that lives and love is that oneness in action.

Arunachala Siva. 
   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 19, 2012, 03:47:29 AM
Q:   What is the purpose in reminding oneself all the time that one is the watcher?

M:  The mind must learn that beyond the moving mind there is the background of awareness, which does not change. The mind must come to know the true self and respect it and cease covering it up, like the moon which obscures the sun during solar eclipse. Just realise that nothing observable, or experienceable is you, or binds you. Take no notice of what is not yourself.

Q:   To do what you tell me I must be ceaselessly aware.

M:  To be aware is to be awake. Unaware means asleep. You are aware anyhow, you need not try to be. What you need is to be aware of being aware. Be aware deliberately and consciously, broaden and deepen the field of awareness. You are always conscious of the mind, but you are not aware of yourself as being conscious.

Q:   As I can make out, you give distinct meanings to the words 'mind', 'consciousness', and 'awareness'.

M:  Look at it this way. The mind produces thoughts ceaselessly, even when you do not look at them. When you know what is going on in your mind, you call it consciousness. This is your waking state -- your consciousness shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession. Then comes awareness, the direct insight into the whole of consciousness, the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body; you identify yourself for a moment with some particular ripple and call it: 'my thought'. All you are conscious of is your mind; awareness is the cognisance of consciousness as a whole.

Q:   Everybody is conscious, but not everybody is aware.

M:  Don't say: 'everybody is conscious'. Say: 'there is consciousness', in which everything appears and disappears. Our minds are just waves on the ocean of consciousness. As waves they come and go. As ocean they are infinite and eternal. Know yourself as the ocean of being, the womb of all existence. These are all metaphors of course; the reality is beyond description. You can know it only by being it.

Q:   Is the search for it worth the trouble?

M:  Without it all is trouble. If you want to live sanely, creatively and happily and have infinite riches to share, search for what you are.

While the mind is centred in the body and consciousness is centred in the mind, awareness is free. The body has its urges and mind its pains and pleasures. Awareness is unattached and unshaken. It is lucid, silent, peaceful, alert and unafraid, without desire and fear. Meditate on it as your true being and try to be it in your daily life, and you shall realise it in its fullness.

Mind is interested in what happens, while awareness is interested in the mind itself. The child is after the toy, but the mother watches the child, not the toy.

By looking tirelessly, I became quite empty and with that emptiness all came back to me except the mind. I find I have lost the mind irretrievably.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 19, 2012, 04:15:26 AM
(http://www.picgifs.com/glitter-graphics/glitter-graphics/flowers/glitter-graphics-flowers-477603.gif)

Q:   May I be permitted to ask how did you arrive at your present condition?

M:  My teacher told me to hold on to the sense 'I am' tenaciously and not to swerve from it even for a moment. I did my best to follow his advice and in a comparatively short time I realised within myself the truth of his teaching. All I did was to remember his teaching, his face, his words constantly. This brought an end to the mind; in the stillness of the mind I saw myself as I am -- unbound.

Q:   Was your realisation sudden or gradual.

M:  Neither. One is what one is timelessly. It is the mind that realises as and when it get cleared of desires and fears.

Q:   Even the desire for realisation?

M:  The desire to put an end to all desires is a most peculiar desire, just like the fear of being afraid is a most peculiar fear. One stops you from grabbing and the other from running. You may use the same words, but the states are not the same. The man who seeks realisation is not addicted to desires; he is a seeker who goes against desire, not with it. A general longing for liberation is only the beginning; to find the proper means and use them is the next step. The seeker has only one goal in view: to find his own true being. Of all desires it is the most ambitious, for nothing and nobody can satisfy it; the seeker and the sought are one and the search alone matters.

Q:   The search will come to an end. The seeker will remain.

M:  No, the seeker will dissolve, the search will remain. The search is the ultimate and timeless reality.

Q:   Search means lacking, wanting, incompleteness and imperfection.

M:  No, it means refusal and rejection of the incomplete and the imperfect. The search for reality is itself the movement of reality. In a way all search is for the real bliss, or the bliss of the real. But here we mean by search the search for oneself as the root of being conscious, as the light beyond the mind. This search will never end, while the restless craving for all else must end, for real progress to take place.

One has to understand that the search for reality, or God, or Guru and the search for the self are the same; when one is found, all are found. When 'I am' and 'God is' become in your mind indistinguishable, then something will happen and you will know without a trace of doubt that God is because you are, you are because God is. The two are one.

Q:   Since all is preordained, is our self-realisation also preordained? Or are we free there at least?

M:  Destiny refers only to name and shape. Since you are neither body nor mind, destiny has no control over you. You are completely free. The cup is conditioned by its shape, material, use and so on. But the space within the cup is free. It happens to be in the cup only when viewed in connection with the cup. Otherwise it is just space. As long as there is a body, you appear to be embodied. Without the body you are not disembodied -- you Just are.

Even destiny is but an idea. Words can be put together in so many ways! Statements can differ, but do they make any change in the actual? There are so many theories devised for explaining things -- all are plausible, none is true. When you drive a car, you are subjected to the laws of mechanics and chemistry: step out of the car and you are under the laws of physiology and biochemistry.

Q:   What is meditation and what are its uses?

M:  As long as you are a beginner certain formalised meditations, or prayers may be good for you. But for a seeker for reality there is only one meditation -- the rigorous refusal to harbour thoughts. To be free from thoughts is itself meditation.

Q:   How is it done?

M:  You begin by letting thoughts flow and watching them. The very observation slows down the mind till it stops altogether. Once the mind is quiet, keep it quiet. Don't get bored with peace, be in it, go deeper into it.
(http://images.tribe.net/tribe/upload/photo/99e/c19/99ec19de-bb0d-449f-96d4-5eb07d9ab51f)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 19, 2012, 10:16:04 AM
Q: I find it hard to grasp what exactly you mean  by saying that you are neither the object nor the subject. At this very moment,
as we talk, am I not the object of your experience, and you the subject?

NM: Look, my thumb touches my forefinger. Both touch and are touched. When my attention is on the thumb, the thumb
is the feeler and the forefinger - the self. Shift focus of attention and relationship is reversed. I find that somehow, by shifting
the focus of attention, I become the very thing, I look at, and experience of the kind of consciousness it has. I become the inner
witness of the thing. I call this capacity of entering the other focal points of consciousness - love.  You may give it any name you
like. Love says, 'I am everything.' Wisdom says; 'I am nothing'. Between these two, my life flows. Since at any point of time and
space, I can be both the subject and object of experience, I express it by saying that I am both, and neither, and beyond both.

*****

Arunachala Siva.               
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 20, 2012, 12:38:09 PM
Q: You talk of reality directly - as the all pervading, ever present, eternal, all knowing, all-energizing first cause. There are others
- other teachers, who refuse to discuss reality at all. They say reality is beyond the mind while all discussions are within  the realm
of the mind, which is the home of the unreal.  Their approach is negative. They pinpoint the unreal and thus go beyond it into the real.

NM: The difference lies in the words only. After all, when I talk of the real, I describe it as not-real, space-less, time-less, cause-less
beginning-less and end-less. It comes to the same. As long as it leads to enlightenment, what does the wording matter? Does it
matter whether you pull the cart or push it, as long as it is kept rolling forward? You may feel attracted to Reality at one time and repelled from the false at another; these are only moods which alternate. Both are needed for perfect freedom. You may go one way or another - but each time it will be the right way at the moment. Just go wholeheartedly, don't waste time, on doubting or hesitating. Many kinds of
food are needed to make the child grow, but the act of eating is the same. Theoretically, -- all approaches are good. In practice, and at
a given moment, you proceed by one road only. Sooner or later you are bound to discover that if you really want to find, you must dig
at one place only - within!

Neither your mind nor your body can give you what you seek -- the being and knowing yourself and the great peace that comes with
it.

Arunachala Siva.                 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 20, 2012, 11:34:42 PM
Q:   Why should there be seeking at all.

M:  Life is seeking, one cannot help seeking. When all search ceases, it is the Supreme State.

Q:   Why does the Supreme State come and go?

M:  It neither comes nor goes. It is.

Q:   Do you speak from your own experience?

M:  Of course. It is a timeless state, ever present.

Q:   With me it comes and goes, with you it does not. Why this difference?

M:  Maybe because I have no desires. Or you do not desire the Supreme strongly enough. You must feel desperate when your mind is out of touch.

Q:   All my life I was striving and achieved so little. I was reading, I was listening -- all in vain.

M:  Listening and reading became a habit with you.

Q:   I gave it up too. I do not read nowadays.

M:  What you gave up is of no importance now. What have you not given up?. Find that out and give up that. Sadhana is a search for what to give up. Empty yourself completely.

Q:   How can a fool desire wisdom? One needs to know the object of desire, to desire it. When the Supreme is not known, how can it be desired?

M:  Man naturally ripens and becomes ready for realisation.

Q:   But what is the ripening factor?

M:  Self-remembrance, awareness of 'l am' ripens him powerfully and speedily. Give up all ideas about yourself and simply be.

Q:   I am tired of all the ways and means and skills and tricks, of all these mental acrobatics. Is there a way to perceive reality directly and immediately?

M:  Stop making use of your mind and see what happens. Do this one thing thoroughly. That is all.

Q:   When I was younger, I had strange experiences, short but memorable, of being nothing, just nothing, yet fully conscious. But the danger is that one has the desire to recreate from memory the moments that have passed.

M:  This is all imagination. In the light of consciousness all sorts of things happen and one need not give special importance to any. The sight of a flower is as marvellous as the vision of God. Let them be. Why remember them and then make memory into a problem? Be bland about them; do not divide them into high and low, inner and outer, lasting and transient. Go beyond, go back to the source, go to the self that is the same whatever happens. Your weakness is due to your conviction that you were born into the world. In reality the world is ever recreated in you and by you. See everything as emanating from the light which is the source of your own being. You will find that in that light there is love and infinite energy.

Q:   If I am that light, why do I not know it?

M:  To know, you need a knowing mind, a mind capable of knowing. But your mind is ever on the run, never still, never fully reflecting. How can you see the moon in all her glory when the eye is clouded with disease?

Q:   Can we say that while the sun is the cause of the shadow one cannot see the sun in the shadow. One must turn round.

M:  Again you have introduced the trinity of the sun, the body and shadow. There is no such division in reality. What I am talking about has nothing to do with dualities and trinities. Don't mentalise and verbalise. Just see and be.

Q:   Must I see, to be?

M:  See what you are. Don't ask others, don't let others tell you about yourself. Look within and see. All the teacher can tell you is only this. There is no need of going from one to another. The same water is in all the wells. You just draw from the nearest. In my case the water is within me and I am the water.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 20, 2012, 11:37:24 PM
Maharaj: The perceiver of the world, is he prior to the world, or does he come into being along with the world?

Questioner: What a strange question! Why do you ask such questions?

M:  Unless you know the correct answer, you will not find peace.

Q:   When I wake up in the morning, the world is already there, waiting for me. Surely the world comes into being first. I do, but much later, at the earliest at my birth. The body mediates between me and the world. Without the body there would be neither me nor the world.

M:  The body appears in your mind, your mind is the content of your consciousness; you are the motionless witness of the river of consciousness which changes eternally without changing you in any way. Your own changelessness is so obvious that you do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.

Q:   We call it God.

M:  God is only an idea in your mind. The fact is you. The only thing you know for sure is: 'here and now I am'. Remove, the 'here and now' the 'I am' remains, unassailable. The word exists in memory, memory comes into consciousness; consciousness exists in awareness and awareness is the reflection of the light on the waters of existence.

Q:   Still I do not see how can the world be in me when the opposite 'I am in the world' is so obvious.

M:  Even to say 'I am the world, the world is me', is a sign of ignorance. But when I keep in mind and confirm in life my identity with the world, a power arises in me which destroys the ignorance, burns it up completely.

Q:   Is the witness of ignorance separate from ignorance? Is not to say: 'I am ignorant' a part of ignorance?

M:  Of course. All I can say truly is: 'I am', all else is inference. But the inference has become a habit. Destroy all habits of thinking and seeing. The sense 'I am' is the manifestation of a deeper cause, which you may call self, God, reality or by any other name. The 'I am' is in the world; but it is the key which can open the door out of the world. The moon dancing on the water is seen in the water, but it is caused by the moon in the sky and not by the water.

Q:   Still the main point seems to escape me. l can admit that the world in which I live and move and have my being is of my own creation, a projection of myself, of my imagination, on the unknown world, the world as it is, the world of 'absolute matter', whatever this matter may be. The world of my own creation may be quite unlike the ultimate, the real world, just like the cinema screen is quite unlike the pictures projected onto it. Nevertheless, this absolute world exists, quite independent of myself.

M:  Quite so, the world of Absolute Reality, onto which your mind has projected a world of relative unreality is independent of yourself, for the very simple reason that it is yourself.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 21, 2012, 12:56:53 PM
Q: How does it happen that each man creates his own world?

NM: When a number of people are asleep, each dreams his own dream.  Only on awakening the question of many different
dreams arises and again dissolves when they are all seen as dreams, as    something imagined.

Q: Even  dreams have a foundation.

NM: In memory. Even then, what is remembered, is but another dream. The memory of the false cannot but give rise
to the false. There is nothing wrong with memory as such. What is false is its content. Remember facts, forget opinions.

Q: What is a fact?

NM: What is perceived in pure awareness, unaffected by desire and fear is a fact.

******

Arunachala Siva. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 22, 2012, 01:33:35 AM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts85.gif)
Q:   How am I to think myself out when my thoughts come and go as they like. Their endless chatter distracts and exhausts me.

M:  Watch your thoughts as you watch the street traffic. People come and go; you register without response. It may not be easy in the beginning, but with some practice you will find that your mind can function on many levels at the same time and you can be aware of them all. It is only when you have a vested interest in any particular level, that your attention gets caught in it and you black out on other levels. Even then the work on the blacked out levels goes on, outside the field of consciousness. Do not struggle with your memories and thoughts; try only to include in your field of attention the other, more important questions, like 'Who am l?' 'How did I happen to be born?' 'Whence this universe around me?'. 'What is real and what is momentary?' No memory will persist, if you lose interest in it, it is the emotional link that perpetuates the bondage. You are always seeking pleasure, avoiding pain, always after happiness and peace. Don't you see that it is your very search for happiness that makes you feel miserable? Try the other way: indifferent to pain and pleasure, neither asking, nor refusing, give all your attention to the level on which 'I am' is timelessly present. Soon you will realise that peace and happiness are in your very nature and it is only seeking them through some particular channels, that disturbs. Avoid the disturbance, that is all. To seek there is no need; you would not seek what you already have. You yourself are God, the Supreme Reality. To begin with, trust me, trust the Teacher. It enables you to make the first step -- and then your trust is justified by your own experience. In every walk of life initial trust is essential; without it little can be done. Every undertaking is an act of faith. Even your daily bread you eat on trust! By remembering what I told you you will achieve everything. I am telling you again: You are the all-pervading, all transcending reality. Behave accordingly: think, feel and act in harmony with the whole and the actual experience of what I say will dawn upon you in no time. No effort is needed. Have faith and act on it. Please see that I want nothing from you. It is in your own interest that l speak, because above all you love yourself, you want yourself secure and happy. Don't be ashamed of it, don't deny it. It is natural and good to love oneself. Only you should know what exactly do you love. It is not the body that you love, it is Life --perceiving, feeling, thinking, doing, loving, striving, creating. It is that Life you love, which is you, which is all. realise it in its totality, beyond all divisions and limitations, and all your desires will merge in it, for the greater contains the smaller. Therefore find yourself, for in finding that you find all.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 22, 2012, 01:38:28 AM
Q:   My thoughts will not let me.

M:  Pay no attention. Don't fight them. Just do nothing about them, let them be, whatever they are. Your very fighting them gives them life. Just disregard. Look through. Remember to remember: 'whatever happens -- happens because I am'. All reminds you that you are. Take full advantage of the fact that to experience you must be. You need not stop thinking. Just cease being interested. It is disinterestedness that liberates. Don't hold on, that is all. The world is made of rings. The hooks are all yours. Make straight your hooks and nothing can hold you. Give up your addictions. There is nothing else to give up. Stop your routine of acquisitiveness, your habit of looking for results and the freedom of the universe is yours. Be effortless.

Q:   Life is effort. There are so many things to do.

M:  What needs doing, do it. Don't resist. Your balance must be dynamic, based on doing just the right thing, from moment to moment. Don't be a child unwilling to grow up. Stereotyped gestures and postures will not help you. Rely entirely on your clarity of thought, purity of motive and integrity of action. You cannot possibly go wrong . Go beyond and leave all behind.

Q:   But can anything be left for good?

M:  You want something like a round-the-clock ecstasy. Ecstasies come and go, necessarily, for the human brain cannot stand the tension for a long time. A prolonged ecstasy will burn out your brain, unless it is extremely pure and subtle. In nature nothing is at stand-still, everything pulsates, appears and disappears. Heart, breath, digestion, sleep and waking -- birth and death everything comes and goes in waves. Rhythm, periodicity, harmonious alternation of extremes is the rule. No use rebelling against the very pattern of life. If you seek the Immutable, go beyond experience. When I say: remember 'I am' all the time, I mean: 'come back to it repeatedly'. No particular thought can be mind's natural state, only silence. Not the idea of silence, but silence itself. When the mind is in its natural state, it reverts to silence spontaneously after every experience or, rather, every experience happens against the background of silence.

Now, what you have learnt here becomes the seed. You may forget it -- apparently. But it will live and in due season sprout and grow and bring forth flowers and fruits. All will happen by itself. You need not do anything, only don't prevent it.

(http://www.inner-quest.org/Images%202/NM-372.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Ravi.N on December 22, 2012, 05:02:50 AM
Jewell,

Quote
"Not the idea of silence, but silence itself. When the mind is in its natural state, it reverts to silence spontaneously after every experience or, rather, every experience happens against the background of silence.

Now, what you have learnt here becomes the seed. You may forget it -- apparently. But it will live and in due season sprout and grow and bring forth flowers and fruits. All will happen by itself. You need not do anything, only don't prevent it"

Wonderful words of Maharaj.Thanks very much.
Namaskar.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 22, 2012, 01:11:34 PM
Q: How can you be so sure of yourself? How do you know that what you say is true?

NM: It is not of myself that I am sure. I am sure, of you. All you need is to stop searching outside what can be found within.
Set your vision right before you operate. You are suffering from acute misapprehension. Clarify your mind, purify your heart,
sanctify your life -- this is the quickest way to change the world.

Q: So many mystics and saints lived and died. They did not change the world.

NM: How could they? Your world is not theirs. Nor is theirs yours.

Q: Surely, there is a factual world common to all.

NM: The world of things, of energy, and matter? Even if there were such a common world of things and forces, it is not the world in
which we live. Ours is a world of feelings and ideas, of attractions and repulsions, of scales and values, of motives and incentives.
A mental world altogether. Biologically we need very little. Our problems are of a different order.  Problems created by desires and
fears and wrong ideas can be solved only on the level of the mind. You must conquer your own mind and for this you must
go beyond the mind.

*****

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 22, 2012, 03:25:17 PM
Dear Sri Ravi, Yes,these are indeed beautiful words. We heard,and ponder,and these words are anyway comunion from consciousness to consciousness,planted in our heart,and we can only let them blossom. Grace is taking us there,like He said,ours is only not to prevent it. With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 22, 2012, 06:36:14 PM
Nisargadatta Maharaj:

Once I know the true source of the answers, I need not doubt them, From a pure source only pure water will flow.
I am not concerned with people's desires and fears. I am in tune with the facts, not with opinions. Man takes his name and
shape to himself, while I take nothing to myself. Were I to think myself to be a body known by its name, I would not have been
able to answer your questions. Were I to take you to be a mere bod, there be no benefit to you from my answers.

Arunachala Siva.         
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 23, 2012, 01:54:58 AM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts76.gif)

Q:   Where do we begin?

M:  All I know is that whatever depends, is not real. The real is truly independent. Since the existence of the person depends on the existence of the world and it is circumscribed and defined by the world, it cannot be real.

Q:   It cannot be a dream, surely.

M:  Even a dream has existence, when it is cognised and enjoyed, or endured. Whatever you think and feel has being. But it may not be what you take it to be. What you think to be a person may be something quite different.

Q:   I am what I know myself to be.

M:  You cannot possibly say that you are what you think yourself to be! Your ideas about yourself change from day to day and from moment to moment. Your self-image is the most changeful thing you have. It is utterly vulnerable, at the mercy of a passer by. A bereavement, the loss of a job, an insult, and your image of yourself, which you call your person, changes deeply. To know what you are you must first investigate and know what you are not. And to know what you are not you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: 'I am'. The ideas: I am born at a given place, at a given time, from my parents and now I am so-and-so, living at, married to, father of, employed by, and so on, are not inherent in the sense 'I am'. Our usual attitude is of 'I am this'. Separate consistently and perseveringly the 'I am' from 'this' or 'that', and try to feel what it means to be, just to be, without being 'this' or 'that'. All our habits go against it and the task of fighting them is long and hard sometimes, but clear understanding helps a lot. The clearer you understand that on the level of the mind you can be described in negative terms only, the quicker you will come to the end of your search and realise your limitless being.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 23, 2012, 01:58:39 AM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts87.gif)

Q:   How can I see the world as God? What does it mean to see the world as God?

M:  It is like entering a dark room. You see nothing  -- you may touch, but you do not see -- no colours, no outlines. The window opens and the room is flooded with light. Colours and shapes come into being. The window is the giver of light, but not the source of it. The sun is the source. Similarly, matter is like the dark room; consciousness -- the window -- flooding matter with sensations and perceptions, and the Supreme is the sun the source both of matter and of light. The window may be closed, or open, the sun shines all the time. It makes all the difference to the room, but none to the sun. Yet all this is secondary to the tiny little thing which is the 'I am'. Without the 'I am' there is nothing. All knowledge is about the 'I am'. False ideas about this 'I am' lead to bondage, right knowledge leads to freedom and happiness.

Q:   Is 'I am' and 'there is' the same?

M:  'I am' denotes the inner, 'there is' -- the outer. Both are based on the sense of being.

Q:   Is it the same as the experience of existence?

M:  To exist means to be something, a thing, a feeling, a thought, an idea. All existence is particular. Only being is universal, in the sense that every being is compatible with every other being. Existences clash, being -- never. Existence means becoming, change, birth and death and birth again, while in being there is silent peace.

Q:   If I create the world, why have I made it bad?

M:  Everyone lives in his own world. Not all the worlds are equally good or bad.

Q:   What determines the difference?

M:  The mind that projects the world, colours it its own way. When you meet a man, he is a stranger. When you marry him, he becomes your own self. When you quarrel, he becomes your enemy. It is your mind's attitude that determines what he is to you.

Q:   I can see that my world is subjective. Does it make it also illusory?

M:  It is illusory as long as it is subjective and to that extent only. Reality lies in objectivity.

Q:   What does objectivity mean? You said the world is subjective and now you talk of objectivity. Is not everything subjective?

M:  Everything is subjective, but the real is objective.

Q:   In what sense?

M:  It does not depend on memories and expectations, desires and fears, likes and dislikes. All is seen as it is.

Q:   Is it what you call the fourth state (turiya)?

M:  Call it as you like. It is solid, steady, changeless, beginningless and endless, ever new, ever fresh.

Q:   How is it reached?

M:  Desirelessness and fearlessness will take you there.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 23, 2012, 01:17:30 PM

Q: I approve of austerity, but in practice I am all for luxury. The habit of chasing pleasure and shunning pain is so ingrained in me,
that all my good intentions, quite alive on the level of theory, find no roots in my day to day life. To tell me that I am not honest
does not help me, for I just do not know how to make myself  honest.

NM: You are neither honest nor dishonest -- giving names to mental states is good only for expressing  your approval or
disapproval. The problem is not yours - it is your mind's only. Begin by disassociating yourself from your mind. Resolutely remind
yourself that you are not the mind and that its problems are not yours.

******

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 24, 2012, 12:14:59 AM
Questioner: I am full of desires and want them fulfilled. How am I to get what I want?

Maharaj: Do you deserve what you desire? In some way or other you have to work for the fulfilment of your desires. Put in energy and wait for the results.

Q:   Where am I to get the energy?

M:  Desire itself is energy.

Q:   Then why does not every desire get fulfilled?

M:  Maybe it was not strong enough and lasting.

Q:   Yes, that is my problem. I want things, but I am lazy when it comes to action.

M:  When your desire is not clear nor strong, it cannot take shape. Besides, if your desires are personal, for your own enjoyment, the energy you give them is necessarily limited; it can­not be more than what you have.

Q:   Yet, often ordinary persons do attain what they desire.

M:  After desiring it very much and for a long time. Even then, their achievements are limited.

Q:   And what about unselfish desires?

M:  When you desire the common good, the whole world de­sires with you. Make humanity's desire your own and work for it. There you cannot fail,

Q:   Humanity is God’s work, not mine. I am concerned with myself. Have I not the right to see my legitimate desires fulfilled? They will hurt no one. My desires are legitimate. They are right desires, why don’t they come true?

M:  Desires are right or wrong according to circumstances; it depends on how you look at them. It is only for the individual that a distinction between right and wrong is valid.

Q:   What are the guide-lines for such distinction? How am I to know which of my desires are right and which are wrong?

M:  In your case desires that lead to sorrow are wrong and those which lead to happiness are right. But you must not forget others. Their sorrow and happiness also count.

Q:   Results are in the future. How can I know what they will be?

M:  Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too. Think clearly and deeply, go into the entire structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.

Q:   What does it mean to know myself? By knowing myself what exactly do I come to know?

M:  All that you are not.

Q:   And not what I am?

M:  What you are, you already are. By knowing what you are not, you are free of it and remain in your own natural state. It all happens quite spontaneously and effortlessly.

Q:   And what do I discover?

M:  You discover that there is nothing to discover. You are what you are and that is all.

Q:   I do not understand!

M:  It is your fixed idea that you must be something or other, that blinds you.

Q:   How can I get rid of this idea?

M:  If you trust me, believe when I tell you that you are the pure awareness that illuminates consciousness and its infinite content. Realise this and live accordingly. If you do not believe me, then go within, enquiring ‘What an I’? or, focus your mind on ‘I am’, which is pure and simple being.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 24, 2012, 12:16:51 AM
Q:   You use the words 'aware' and 'conscious'. Are they not the same?

M:  Awareness is primordial; it is the original state, beginningless, endless, uncaused, unsupported, without parts, without change. Consciousness is on contact, a reflection against a surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep. Awareness is absolute, consciousness is relative to its content; consciousness is always of something. Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience.

Q:   How does one go beyond consciousness into awareness?

M:  Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness. It is not a new state. It is at once recognised as the original, basic existence, which is life itself, and also love and joy.

Q:   Since reality is all the time with us, what does self-realisation consist of?

M:  Realisation is but the opposite of ignorance. To take the world as real and one’s self as unreal is ignorance. The cause of sorrow. To know the self as the only reality and all else as temporal and transient is freedom, peace and joy. It is all very simple. Instead of seeing things as imagined, learn to see them as they are. It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought 'I am' is the polishing cloth. Use it.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 24, 2012, 10:09:58 AM
Q: As I can make out, you give distinct meanings to the words - 'mind', 'consciousness' and 'awareness'.

NM: Look at it this way. The mind produces thoughts ceaselessly, even when you do not look at them. When you know
what is going on in your mind, you call it consciousness. This is your waking state -- your consciousness shifts from sensation
to sensation, from perception to perception, from idea to idea, in endless succession. Then comes awareness, the direct insight
into the whole consciousness, the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body. You
identify yourself for a moment with some particular ripple and call it: 'my thought'. All you are conscious is your mind.. Awareness
is the cognizance of consciousness as a whole.

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 25, 2012, 01:36:56 AM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts32.gif)
Q:   We are told that total surrender to the Guru is enough, that the Guru will do the rest.

M:  Of course, when there is total surrender, complete relinquishment of all concern with one's past, presents and future, with one's physical and spiritual security and standing, a new life dawns, full of love and beauty; then the Guru is not important, for the disciple has broken the shell of self-defence. Complete self-surrender by itself is liberation.

Q:   When both the disciple and his teacher are inadequate, what will happen?

M:  In the long run all will be well. After all, the real Self of both is not affected by the comedy they play for a time. They will sober up and ripen and shift to a higher level of relationship.

Q:   Or, they may separate.

M:  Yes, they may separate. After all, no relationship is forever. Duality is a temporary state.

Q:   Is it by accident that I met you and by another accident shall we separate never to meet again? Or is my meeting you a part of some cosmic pattern, a fragment in the great drama of our lives?

M:  The real is meaningful and the meaningful relates to reality. If our relationship is meaningful to you and me, it cannot be accidental. The future affects the present as much, as the past.

Q:   How can I make out who is a real saint and who is not?

M:  You cannot, unless you have a clear insight into the heart of man. Appearances are deceptive. To see clearly, your mind must be pure and unattached. Unless you know yourself well, how can you know another? And when you know yourself -- you are the other.

Leave others alone for some time and examine yourself. There are so many things you do not know about yourself -- what are you, who are you, how did you come to be born, what are you doing now and why, where are you going, what is the meaning and purpose of your life, your death, your future? Have you a past, have you a future? How did you come to live in turmoil and sorrow, while your entire being strives for happiness and peace? These are weighty matters and have to be attended to first. You have no need, nor time for finding who is a jnani and who is not?

Q:   I must select my guru rightly.

M:  Be the right man and the right Guru will surely find you.
(http://3.bp.blogspot.com/_Ol8a3-idTlg/TJpAhVlRjkI/AAAAAAAAAIQ/Mpc1TZPvnGQ/s320/SriNisargadatta02.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 25, 2012, 01:42:06 AM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts35.gif)
Just keep in mind the feeling 'I am', merge in it, till your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling 'I am'. Whatever you think, say, or do, this sense of immutable and affectionate being remains as the ever-present background of the mind.

To know what you are you must first investigate and know what you are not. And to know what you are not you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: 'I am'. ... Separate consistently and perseveringly the 'I am' from 'this' or 'that', and try to feel what it means to be, just to be, without being 'this' or 'that'.
(http://www.abideinself.com/upload/image/maharaj-img1.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 25, 2012, 12:41:53 PM

Q: Everybody is conscious, but not everybody is aware.

NM: Don't say - 'everybody is conscious'. Say: 'there is Consciousness in which everything appears and disappears.
Our minds are just waves on the ocean of consciousness. As waves they come and go. As the ocean, they are infinite and
eternal. Know yourself as the ocean of Being. The womb of all existence. These are all metaphors of course. The Reality
is beyond description. You can know it only by being it.

******

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 26, 2012, 05:01:55 AM
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Question: All you say is clear to me. But when some physical or mental trouble comes, my mind goes dull and grey, or seeks frantically for relief.

Nisargadatta: What does it matter? It is the mind that is dull or restless, not you. Look, all kinds of things happen in this room. Do I cause them to happen? They just happen. So it is with you - the roll of destiny unfolds itself and actualises the inevitable. You cannot change the course of events, but you can change your attitude and what really matters is the attitude and not the bare event. The world is the abode of desires and fears. You cannot find peace in it. For peace you must go beyond the world. The rootcause of the world is self-love. Because of it we seek pleasure and avoid pain. Replace self-love by love of the Self and the picture changes. Brahma the Creator is the sum total of all desires. The world is the instrument for their fulfilment. Souls take whatever pleasure they desire and pay for them in tears. Time squares all accounts. The law of balance reigns supreme.

Question: To be a superman one must be a man first. Manhood is the fruit of innumerable experiences: Desire drives to experience. Hence at its own time and level desire is right.

Nisargadatta: All this is true in a way. But a day comes when you have amassed enough and must begin to build. Then sorting out and discarding are absolutely necessary. Everything must be scrutinised and the unnecessary ruthlessly destroyed. Believe me, there cannot be too much destruction. For in reality nothing is of value. Be passionately dispassionate - that is all.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 26, 2012, 05:04:20 AM
Awakening is nothing but a complete, thorough understanding. A clear cut understanding of a thing is awakening. Reality is not to be achieved, it is already here. After this thorough understanding, nothing is required.

In human nature, fear is always there. Everyone has fear, because, they believe "I am the body." Mind creates this fear and is nothing but your own concept. Fear arises in the mind due to the unsteadiness of the world. Every minute is changing. If you go beyond darkness and knowledge, then there is no fear at all. For example, a screen has no fear of any picture because it is steady. So, that which is not steady always has fear. Your mind changes every moment and cannot remain steady by itself. If your mind knows its own Source or its own beginning, then only can it be happy. As long as there is a body, there is fear. If you want to be fearless, be what is fearless, because That has no end. The final Reality has no end and no beginning, it is limitless. It is so subtle, that all thoughts and concepts stop. Duality contains fear, the one Reality has no fear.

Forget everything and immediately you are the Self, in this very moment. There is nothing to reject and nothing to gain because everything is nothing. You are Self without self.

RANJIT  MAHARAJ
(http://www.inner-quest.org/Images%202/ranjit_2.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 26, 2012, 10:51:51 AM
Q: Yes, I was always attracted by the idea of ahimsa (non violence)

NM: Primarily ahimsa means what it says: 'Do not hurt'. It is not doing good that comes first, but ceasing to hurt, not adding
to suffering. Pleasing others is not ahimsa.

Q: I am not talking of pleasing, but I am all for helping others.

NM: The only help with giving is freeing from the need of further help. Repeated help is no help at all. Do not talk of helping
another, unless you can put him beyond all need for help.

Q: How does one go beyond the need of help? And can one help another to do so?

NM: When you have understood that all existence, in separation and limitation, is painful, and when you are willing, and able
to live integrally, in oneness with all life, as pure Being,, you have gone beyond all need of help.

*****

Arunachala Siva,.         
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 26, 2012, 09:18:29 PM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts50.gif)
M:  Noble friendship (satsang) is the supreme remedy for all ills, physical and mental.

Q:   Generally one cannot find such friendship.

M:  Seek within. Your own self is your best friend.

Q:   Why is life so full of contradictions?

M:  It serves to break down mental pride. We must realise how poor and powerless we are. As long as we delude ourselves by what we imagine ourselves to be, to know, to have, to do, we are in a sad plight indeed. Only in complete self-negation there is a chance to discover our real being.

Q:   Why so much stress on self-negation?

M:  As much as on self-realisation. The false self must be abandoned before the real self can be found.

Q:   The self you choose to call false is to me most distressingly real. It is the only self I know. What you call the real self is a mere concept, a way of speaking, a creature of the mind, an attractive ghost. My daily self is not a beauty, I admit, but it is my own and only self. You say I am, or have, another self. Do you see it -- is it a reality to you, or do you want me to believe what you yourself don't see?

M:  Don't jump to conclusions rashly. The concrete need not be the real, the conceived need not be false. Perceptions based on sensations and shaped by memory imply a perceiver, whose nature you never cared to examine. Give it your full attention, examine it with loving care and you will discover heights and depths of being which you did not dream of, engrossed as you are in your puny image of yourself.

Q:   I must be in the right mood to examine myself fruitfully.

M:  You must be serious, intent, truly interested. You must be full of goodwill for yourself.

Q:   I am selfish all right.

M. You are not. You are all the time destroying yourself, and your own, by serving strange gods, inimical and false. By all means be selfish -- the right way. Wish yourself well, labour at what is good for you. Destroy all that stands between you and happiness. Be all -- love all -- be happy -- make happy. No happiness is greater.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 26, 2012, 09:20:04 PM
Questioner: There are so many theories about the nature of man and universe. The creation theory, the illusion theory, the dream theory -- any number of them. Which is true?

Maharaj: All are true, all are false. You can pick up whichever you like best.

Q:   You seem to favour the dream theory.

M:  These are all ways of putting words together. Some favour one way, some favour another. Theories are neither right nor wrong. They are attempts at explaining the inexplicable. It is not the theory that matters, but the way it is being tested. It is the testing of the theory that makes it fruitful. Experiment with any theory you like -- if you are truly earnest and honest, the attainment of reality will be yours. As a living being you are caught in an untenable and painful situation and you are seeking a way out. You are being offered several plans of your prison, none quite true. But they all are of some value, only if you are in dead earnest. It is the earnestness that liberates and not the theory.

Q:   Theory may be misleading and earnestness -- blind.

M:  Your sincerity will guide you. Devotion to the goal of freedom and perfection will make you abandon all theories and systems and live by wisdom, intelligence and active love. Theories may be good as starting points, but must be abandoned, the sooner -- the better.

Q:   There is a Yogi who says that for realisation the eightfold Yoga is not necessary; that will-power alone will do. It is enough to concentrate on the goal with full confidence in the power of pure will to obtain effortlessly and quickly what others take decades to achieve.

M:  Concentration, full confidence, pure will! With such assets no wonder one attains in no time. This Yoga of will is all right for the mature seeker, who has shed all desires but one. After all, what is will but steadiness of heart and mind. Given such steadfastness all can be achieved.

Q:   I feel the Yogi did not mean mere steadiness of purpose, resulting in ceaseless pursuit and application. He meant that with will fixed on the goal no pursuit or application are needed. The mere fact of willing attracts its object.

M:  Whatever name you give it: will, or steady purpose, or one­pointedness of the mind, you come back to earnestness, sincerity, honesty. When you are in dead earnest, you bend every incident, every second of your life to your purpose. You do not waste time and energy on other things. You are totally dedicated, call it will, or love, or plain honesty. We are complex beings, at war within and without. We contradict ourselves all the time, undoing today the work of yesterday. No wonder we are stuck. A little of integrity would make a lot of difference.

Q:   What is more powerful, desire or destiny?

M:  Desire shapes destiny.

Q:   And destiny shapes desire. My desires are conditioned by heredity and circumstances, by opportunities and accidents, by what we call destiny.

M:  Yes, you may say so.

Q:   At what point am I free to desire what I want to desire?

M:  You are free now. What is it that you want to desire? Desire it.

Q:   Of course I am free to desire, but I am not free to act on my desire. Other urges will lead me astray. My desire is not strong enough, even if it has my approval. Other desires, which I disapprove of are stronger.

M:  Maybe you are deceiving yourself. Maybe you are giving expression to your real desires and the ones you approve of are kept on the surface for the sake of respectability.

Q:   It may be as you say, but this is another theory. The fact is that I do not feel free to desire what I think I should, and when I seem to desire rightly, I do not act accordingly.

M:  It is all due to weakness of the mind and disintegration of the brain. Collect and strengthen your mind and you will find that your thoughts and feelings, words and actions will align themselves in the direction of your will.

Q:   Again a counsel of perfection! To integrate and strengthen the mind is not an easy task! How does one begin?

M:  You can start only from where you are. You are here and now, you cannot get out of here and now.

Q:   But what can I do here and now?

M:  You can be aware of your being -- here and now.

Q:   That is all?

M:  That is all. There is nothing more to it.

Q:   All my waking and dreaming I am conscious of myself. It does not help me much.

M:  You were aware of thinking, feeling, doing. You were not aware of your being.

Q:   What is the new factor you want me to bring in?

M:  The attitude of pure witnessing, of watching the events without taking part in them.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 27, 2012, 06:17:59 AM
Q:   A causeless world is entirely beyond my control.

M:  On the contrary, a world of which you are the only source and ground is fully within your power to change. What is created can be always dissolved and re-created. All will happen as you want it, provided you really want it.

Q:   All I want to know is how to deal with the world's sorrows.

M:  You have created them out of your own desires and fears, you deal with them. All is due to your having forgotten your own being. Having given reality to the picture on the screen, you love its people and suffer for them and seek to save them. It is just not so. You must begin with yourself. There is no other way. Work, of course. There is no harm in working.

Q:   Your universe seems to contain every possible experience. The individual traces a line through it and experiences pleasant and unpleasant states. This gives rise to questioning and seeking, which broaden the outlook and enable the individual to go beyond his narrow and self-created world limited and self-centred. This personal world can be changed -- in time. The universe is timeless and perfect.

M:  To take appearance for reality is a grievous sin and the cause of all calamities. You are the all-pervading, eternal and infinitely creative awareness -- consciousness. All else is local and temporary. Don't forget what you are. In the meantime work to your heart's content. Work and knowledge should go hand in hand.

Q:   My own feeling is that my spiritual development is not in my hands. Making one's own plans and carrying them out leads no where. I just run in circles round myself. When God considers the fruit to be ripe, He will pluck it and eat it. Whichever fruit seems green to Him will remain on the world's tree for another day.

M:  You think God knows you? Even the world He does not know.

Q:   Yours is a different God. Mine is different. Mine is merciful. He suffers along with us.

M:  You pray to save one, while thousands die. And if all stop dying, there will be no space on earth

Q:   I am not afraid of death. My concern is with sorrow and suffering. My God is a simple God and rather helpless. He has no power to compel us to be wise. He can only stand and wait.

M:  If you and your God are both helpless, does it not imply that the world is accidental? And if it is. the only thing you can do is to go beyond it.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 27, 2012, 06:22:15 AM
Q:   So liberation, in my sense of the word, does not exist?

M:  On the contrary, one is always free. You are, both conscious and free to be conscious. Nobody can take this away from you. Do you ever know yourself non-existing, or unconscious?

Q:   I may not remember, but that does not disprove my being occasionally unconscious.

M:  Why not turn away from the experience to the experiencer and realise the full import of the only true statement you can make: 'I am'?

Q:   How is it done?

M:  There is no 'how' here. Just keep in mind the feeling 'I am', merge in it, till your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling 'I am'. Whatever you think, say, or do, this sense of immutable and affectionate being remains as the ever-present background of the mind.

Q:   And you call it liberation?

M:  I call it normal. What is wrong with being, knowing and acting effortlessly and happily? Why consider it so unusual as to expect the immediate destruction of the body? What is wrong with the body that it should die? Correct your attitude to your body and leave it alone. Don't pamper, don't torture. Just keep it going, most of the time below the threshold of conscious attention.

Q:   The memory of my wonderful experiences haunts me. I want them back.

M:  Because you want them back, you cannot have them. The state of craving for anything blocks all deeper experience. Nothing of value can happen to a mind which knows exactly what it wants. For nothing the mind can visualise and want is of much value.

Q:   Then what is worth wanting?

M:  Want the best. The highest happiness, the greatest freedom. Desirelessness is the highest bliss.

Q:   Freedom from desire is not the freedom I want. I want the freedom to fulfil my longings.

M:  You are free to fulfil your longings. As a matter of fact, you are doing nothing else.

Q:   I try, but there are obstacles which leave me frustrated.

M:  Overcome them.

Q:   I cannot, I am too weak.

M:  What makes you weak? What is weakness? Others fulfil their desires, why don't you?

Q:   I must be lacking energy.

M:  What happened to your energy? Where did it go? Did you not scatter it over so many contradictory desires and pursuits? You don't have an infinite supply of energy.

Q:   Why not?

M:  Your aims are small and low. They do not call for more. Only God's energy is infinite -- because He wants nothing for Himself. Be like Him and all your desires will be fulfilled. The higher your aims and vaster your desires, the more energy you will have for their fulfilment. Desire the good of all and the universe will work with you. But if you want your own pleasure, you must earn it the hard way. Before desiring, deserve.

Q:   I am engaged in the study of philosophy, sociology and education. I think more mental development is needed before I can dream of self-realisation. Am I on the right track?

M:  To earn a livelihood some specialised knowledge is needed. General knowledge develops the mind, no doubt. But if you are going to spend your life in amassing knowledge, you build a wall round yourself. To go beyond the mind, a well­ furnished mind is not needed.

Q:   Then what is needed?

M:  Distrust your mind, and go beyond.

Q:   What shall I find beyond the mind?

M:  The direct experience of being, knowing and loving.

Q:   How does one go beyond the mind?

M:  There are many starting points -- they all lead to the same goal. You may begin with selfless work, abandoning the fruits of action; you may then give up thinking and end in giving up all desires. Here, giving up (tyaga) is the operational factor. Or, you may not bother about any thing you want, or think, or do and just stay put in the thought and feeling 'I am', focussing 'I am' firmly in your mind. All kinds of experience may come to you -- remain unmoved in the knowledge that all perceivable is transient, and only the 'I am' endures.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 27, 2012, 03:16:16 PM
Q: Everybody wants to live, to exist. Is it not self-love?

NM: All desires has its source in the Self. It is all a matter of choosing the right desire.

Q: What is right and what is wrong varies with habits and custom. Standards vary with societies.

NBM: Discard all traditional standards. Leave them  to the hypocrites. Only what liberates you from desire and fear and
wrong idea is good. As long as you worry about sin and virtue you will have no peace.

Q: I grant that sin and virtue are social norms. But there are may be also spiritual sins and virtues. I mean by spiritual the
absolute. Is there such a thing as absolute sine or absolute virtue.

NM: Sin and virtue refer to a person only. Without a sinful or virtuous person what is sin or virtue? At the level of the absolute
there are no persons. The ocean of pure awareness is neither virtuous nor sinful. Sin and virtue are invariably relative.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 28, 2012, 07:27:44 AM
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Q:   Not everybody has the chance of meeting you.

M:  Meet your own self. Be with your own self, listen to it, obey it, cherish it, keep it in mind ceaselessly. You need no other guide. As long as your urge for truth affects your daily life, all is well with you. Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. This is what I call nisarga yoga, the Natural yoga. It is the art of living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and endless.

Q:   Still, all this presupposes some faith.

M:  Turn within and you will come to trust yourself. In everything else confidence comes with experience.

Q:   When a man tells me that he knows something I do not know, I have the right to ask: 'what is if that you know, that I do not know?'

M:  And if he tells you that it cannot be conveyed in words?

Q:   Then I watch him closely and try to make out.

M:  And this is exactly what I want you to do! Be interested, give attention, until a current of mutual understanding is established. Then the sharing will be easy. As a matter of fact, all realisation is only sharing. You enter a wider consciousness and share in it. Unwillingness to enter and to share is the only hindrance. I never talk of differences, for to me there are none. You do, so it is up to you to show them to me. By all means, show me the differences. For this you will have to understand me, but then you will no longer talk of differences. Understand one thing well, and you have arrived. What prevents you from knowing is not the lack of opportunity, but the lack of ability to focus in your mind what you want to understand. If you could but keep in mind what you do not know, it would reveal to you its secrets. But if you are shallow and impatient, not earnest enough to look and wait, you are like a child crying for the moon.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 28, 2012, 07:29:05 AM
Questioner: As I listen to you I find that it is useless to ask you questions. Whatever the question, you invariably turn it upon itself and bring me to the basic fact that I am living in an illusion of my own making and that reality is inexpressible in words. Words merely add to the confusion and the only wise course is the silent search within.

Maharaj: After all, it is the mind that creates illusion and it is the mind that gets free of it. Words may aggravate illusion, words may also help dispel it. There is nothing wrong in repeating the same truth again and again until it becomes reality. Mother's work is not over with the birth of the child. She feeds it day after day, year after year until it needs her no longer. People need hearing words, until facts speak to them louder than words.

Q:   So we are children to be fed on words?

M:  As long as you give importance to words, you are children.

Q:   All right, then be our mother.

M:  Where was the child before it was born? Was it not with the mother? Because it was already with the mother it could be born.

Q:   Surely, the mother did not carry the child when she was a child herself.

M:  Potentially, she was the mother. Go beyond the illusion of time.

Q:   Your answer is always the same. A kind of clockwork which strikes the same hours again and again.

M:  It can not be helped. Just like the one sun is reflected in a billion dew drops, so is the timeless endlessly repeated. When l repeat: 'I am, I am', I merely assert and re-assert an ever-present fact. You get tired of my words because you do not see the living truth behind them. Contact it and you will find the full meaning of words and of silence -- both.

Q:   You say that the little girl is already the mother of her future child. Potentially -- yes. Actually -- no.

M:  The potential becomes actual by thinking. The body and its affairs exist in the mind.

Q:   And the mind is consciousness in motion and consciousness is the conditioned (saguna) aspect of the Self. The unconditioned (nirguna) is another aspect and beyond lies the abyss of the absolute (paramartha).

M:  Quite right -- you have put it beautifully.

Q:   But these are mere words to me. Hearing and repeating them is not enough, they must be experienced.

M:  Nothing stops you but preoccupation with the outer which prevents you from focussing the inner. It cannot be helped, you cannot skip your sadhana. You have to turn away from the world and go within, until the inner and the outer merge and you can go beyond the conditioned, whether inner or outer.

Q:   Surely, the unconditioned is merely an idea in the conditioned mind. By itself it has no existence.

M:  By itself nothing has existence. Everything needs its own absence. To be, is to be distinguishable, to be here and not there, to be now and not then, to be thus and not otherwise. Like water is shaped by the container, so is everything determined by conditions (gunas). As water remains water regardless of the vessels, as light remains itself regardless of the colours it brings out, so does the real remain real, regardless of conditions in which it is reflected. Why keep the reflection only in the focus of consciousness? Why not the real itself?

Q:   Consciousness itself is a reflection. How can it hold the real?

M:  To know that consciousness and its content are but reflections, changeful and transient, is the focussing of the real. The refusal to see the snake in the rope is the necessary condition for seeing the rope.

Q:   Only necessary, or also sufficient?

M:  One must also know that a rope exists and looks like a snake. Similarly, one must know that the real exists and is of the nature of witness-consciousness. Of course it is beyond the witness, but to enter it one must first realise the state of pure witnessing. The awareness of conditions brings one to the unconditioned.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 28, 2012, 10:54:16 AM
Q: Unless a thing is knowable and enjoyable, it is of no use to me. It must become a part of my experience, first of all.

NM: You are dragging down Reality to the level of experience of the world. How can Reality depend on experience, when it is
the very ground (adhar) of experience. Reality is in the very fact of experience, not in its nature. Experience is, after all, a state
of mind, while Being is definitely not a state of mind.

**

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 30, 2012, 08:14:08 PM
Q:   The light is of the Self, or of the mind?

M:  Both. It is uncaused and unvarying by itself and coloured by the mind, as it moves and changes. It is very much like a cinema. The light is not in the film, but the film colours the light and makes it appear to move by intercepting it.

Q:   Are you now in the perfect state?

M:  Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being.

Q:   Will meditation help me to reach your state?

M:  Meditation will help you to find your bonds, loosen them, untie them and cast your moorings. When you are no longer attached to anything, you have done your share. The rest will be done for you.

Q:   By whom?

M:  By the same power that brought you so far, that prompted your heart to desire truth and your mind to seek it. It is the same power that keeps you alive. You may call it Life or the Supreme.

Q:   The same power kills me in due course.

M:  Were you not present at your birth? Will you not be present at your death? Find him who is always present and your problem of spontaneous and perfect response will be solved.

Q:   realisation of the eternal and an effortless and adequate response to the ever-changing temporary event are two different and separate questions. You seem to roll them into one. What makes you do so?

M:  To realise the Eternal is to become the Eternal, the whole, the universe, with all it contains. Every event is the effect and the expression of the whole and is in fundamental harmony with the whole. All response from the whole must be right, effortless and instantaneous.

It cannot be otherwise, if it is right. Delayed response is wrong response. Thought, feeling and action must be one and simultaneous with the situation that calls for them.

Q:   How does it come?

M:  I told you already. Find him who was present at your birth and will witness your death.

Q:   My father and mother?

M:  Yes, your father-mother, the source from which you came. To solve a problem you must trace it to its source. Only in the dissolution of the problem in the universal solvents of enquiry and dispassion, can its right solution be found.

(http://digitalseance.files.wordpress.com/2007/05/nisargadatta2.gif?w=460)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 30, 2012, 08:18:42 PM
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Questioner: You say, reality is one. Oneness, unity, is the attribute of the person. Is then reality a person, with the universe as its body?

Maharaj: Whatever you may say will be both true and false. Words do not reach beyond the mind.

Q:   I am just trying to understand. You are telling us of the Person, the Self and the Supreme. (vyakti, vyakta, avyakta). The light of Pure Awareness (pragna), focussed as 'I am' in the Self (jivatma), as consciousness (chetana) illumines the mind (antahkarana) and as life (prana) vitalises the body (deha). All this is fine as far as the words go. But when it comes to distinguishing in myself the person from the Self and the Self from the Supreme, I get mixed up.

M:  The person is never the subject. You can see a person, but you are not the person. You are always the Supreme which appears at a given point of time and space as the witness, a bridge between the pure awareness of the Supreme and the manifold consciousness of the person.

Q:   When I look at myself, I find I am several persons fighting among themselves for the use of the body.

M:  They correspond to the various tendencies (samskara) of the mind.

Q:   Can I make peace between them?

M:  How can you? They are so contradictory! See them as they are -- mere habits of thoughts and feelings, bundles of memories and urges.

Q:   Yet they all say 'I am'.

M:  It is only because you identify yourself with them. Once you realise that whatever appears before you cannot be yourself, and cannot say 'I am', you are free of all your 'persons' and their demands. The sense 'I am' is your own. You cannot part with it, but you can impart it to anything, as in saying: I am young. I am rich etc. But such self-identifications are patently false and the cause of bondage.

Q:   I can now understand that I am not the person, but that which, when reflected in the person, gives it a sense of being. Now, about the Supreme? In what way do I know myself as the Supreme?

M:  The source of consciousness cannot be an object in consciousness. To know the source is to be the source. When you realise that you are not the person, but the pure and calm witness, and that fearless awareness is your very being, you are the being. It is the source, the Inexhaustible Possibility.

Q:   Are there many sources or one for all?

M:  It depends how you look at it, from which end. The objects in the world are many, but the eye that sees them is one. The higher always appears as one to the lower and the lower as many to the higher.

Q:   Shapes and names are all of one and the same God?

M:  Again, it all depends on how you look at it. On the verbal level everything is relative. Absolutes should be experienced, not discussed.

Q:   How is the Absolute experienced?

M:  It is not an object to be recognised and stored up in memory. It is in the present and in feeling rather. It has more to do with the 'how' than with the 'what'. It is in the quality, in the value; being the source of everything, it is in everything.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on December 31, 2012, 07:40:18 AM
Q:   Buddha said that life is suffering.

M:  He must have meant that all consciousness is painful, which is obvious.

Q:   And does death offer delivery?

M:  One who believes himself as having been born is very much afraid of death. On the other hand, to him who knows himself truly, death is a happy event.

Q:   The Hindu tradition says that suffering is brought by destiny and destiny is merited. Look at the immense calamities, natural or man-made, floods and earthquakes, wars and revolutions. Can we dare to think that each suffers for his own sins, of which he can have no idea? The billions who suffer, are they all criminals justly punished?

M:  Must one suffer only for one's own sins? Are we really separate? In this vast ocean of life we suffer for the sins of others, and make others suffer for our sins. Of course, the law of balance rules Supreme and accounts are squared in the end. But while life lasts, we affect each other deeply.

Q:   Yes, as the poet says: 'No man is an island'.

M:  At the back of every experience is the Self and its interest in the experience. Call it desire, call it love -- words do not matter.

Q:   Can I desire suffering? Can I deliberately ask for pain? Am I not like a man who made for himself a downy bed hoping for a good night of sleep and then he is visited by a nightmare and he tosses and screams in his dream? Surely, it is not the love that produces nightmares.

M:  All suffering is caused by selfish isolation, by insularity and greed. When the cause of suffering is seen and removed, suffering ceases.

Q:   I may remove my causes of sorrow, but others will be left to suffer.

M:  To understand suffering, you must go beyond pain and pleasure. Your own desires and fears prevent you from understanding and thereby helping others. In reality there are no others, and by helping yourself you help everybody else. If you are serious about the sufferings of mankind, you must perfect the only means of help you have -- Yourself.

Q:   You keep on saying that I am the creator, preserver and destroyer of this world, omnipresent, omniscient, omnipotent. When I ponder over what you say, I ask myself: 'How is it that there is so much evil in my world'.

M:  There is no evil, there is no suffering; the joy of living is paramount. Look, how everything clings to life, how dear the existence is.

Q:   On the screen of my mind images follow each other in endless succession. There is nothing permanent about me.

M:  Have a better look at yourself. The screen is there -- it does not change. The light shines steadily. Only the film in between keeps moving and causes pictures to appear. You may call the film -- destiny (prarabdha).

Q:   What creates destiny?

M:  Ignorance is the cause of inevitability.

Q:   Ignorance of what?

M:  Ignorance of yourself primarily. Also, ignorance of the true nature of things, of their causes and effects. You look round without understanding and take appearances for reality. You believe you know the world and yourself -- but it is only your ignorance that makes you say: I know. Begin with the admission that you do not know and start from there.

There is nothing that can help the world more than your putting an end to ignorance. Then, you need not do anything in particular to help the world. Your very being is a help, action or no action.

Q:   How can ignorance be known? To know ignorance presupposes knowledge.

M:  Quite right. The very admission: 'I am ignorant' is the dawn of knowledge. An ignorant man is ignorant of his ignorance. You can say that ignorance does not exist, for the moment it is seen it is no more. Therefore, you may call it unconsciousness or blindness. All you see around and within you is what you do not know and do not understand, without even knowing that you do not know and do not understand. To know that you do not know and do not understand is true knowledge, the knowledge of an humble heart.

Q:   Yes, Christ said: Blessed are the poor in spirit...

M:  Put it as you like; the fact is that knowledge is of ignorance only. You know that you do not know.

Q:   Will ignorance ever end?

M:  What is wrong with not knowing? You need not know all. Enough to know what you need to know. The rest can look after itself, without your knowing how it does it. What is important is that your unconscious does not work against the conscious, that there is integration on all levels. To know is not so very important.

Q:   What you say is correct psychologically. But when it comes to knowing others, knowing the world, my knowing that I do not know does not help much.

M:  Once you are inwardly integrated, outer knowledge comes to you spontaneously. At every moment of your life you know what you need to know. In the ocean of the universal mind all knowledge is contained; it is yours on demand. Most of it you may never need to know -- but it is yours all the same.

As with knowledge, so it is with power.

Whatever you feel needs be done happens unfailingly. No doubt, God attends to this business of managing the universe; but He is glad to have some help. When the helper is selfless and intelligent, all the powers of the universe are for him to command.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on December 31, 2012, 01:14:59 PM
Q: In your mind, or also in other mind?

NM: There is only one mind, which swarms with ideas; 'I am this', 'I am that', 'this is mine', 'that is mine'. I am not the mind,
never was nor shall be.

Q: How did the mind come into being?

NM: The world consists of matter, energy and intelligence. They  manifest themselves in many ways. Desire and imagination
create the world, and intelligence reconciles the two and causes a sense of harmony and peace. To me it all happens. I am
aware, yet unaffected.

Q: You cannot be aware, yet unaffected. There is a contradiction in terms. Perception is change. Once you have experienced
a sensation, memory will not allow you to return to the former state.

NM: Yes. What is added to memory cannot be erased easily. But it can surely be done and, in fact, I am doing it all the time.
Like a bird on wing, I leave no footprints.

Q: Has witness name and form, or is it beyond these?

NM: The witness is merely a point in awareness. It has no name and form. It is like the reflection of the sun in a drop of dew.
The drop of dew has name and form, but the little point of light is caused by the sun. The clearness and smoothness of drop is
a necessary condition but not sufficient by itself. Similarly, clarity and silence of the mid are necessary for the reflection of Reality
to appear in mind, but by themselves they are not sufficient. There must be Reality beyond it. Because Reality is timelessly present,
the stress is on the necessary conditions.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 01, 2013, 02:56:30 AM
Questioner: Once I had a strange experience. I was not, nor was the world, there was only light -- within and without -- and immense peace. This lasted for four days and then I returned to the every-day consciousness.

Now I have a feeling that all I know is merely a scaffolding, covering and hiding the building under construction. The architect, the design, the plans, the purpose -- nothing I know; some activity is going on, things are happening; that is all I can say. I am that scaffolding, some thing very flimsy and short-lived; when the building is ready, the scaffolding will be dismantled and removed. The ‘I am’ and the ‘What am I’ are of no importance, because once the building is ready, the ‘I’ will go as a matter of course, leaving no questions about itself to answer.

Maharaj: Are you not aware of all this? Is not the fact of awareness the constant factor?

Q:   My sense of permanency and identity is due to memory, which is so evanescent and unreliable. How little I remember, even of the recent past! I have lived a life-time, and now what is left with me? A bundle of events, at best a short story.

M:  All this takes place within your consciousness.

Q:   Within and without. In daytime -- within; in the night -- without. Consciousness is not all. So many things happen beyond its reach. To say that what I am not conscious of does not exist, is altogether wrong.

M:  What you say is logical, but actually you know only what is in your consciousness. What you claim exists outside conscious experience is inferred.

Q:   It may be inferred and yet it is more real than the sensory.

M:  Be careful. The moment you start talking you create a verbal universe, a universe of words, ideas, concepts and abstractions, interwoven and inter-dependent, most wonderfully generating, supporting and explaining each other and yet all without essence or substance, mere creations of the mind. Words create words, reality is silent.

Q:   When you talk, I hear you. Is it not a fact?

M:  That you hear is a fact. What you hear -- is not. The fact can be experienced, and in that sense the sound of the word and the mental ripples it causes are experienced. There is no other reality behind it. Its meaning is purely conventional, to be remembered; a language can be easily forgotten, unless practiced.

Q:   If words have no reality in them why talk at all?

M:  They serve their limited purpose of inter-personal communication. Words do not convey facts, they signal them. Once you are beyond the person, you need no words.

Q:   What can take me beyond the person? How to go beyond consciousness?

M:  Words and questions come from the mind and hold you there. To go beyond the mind, you must be silent and quiet. Peace and silence, silence and peace -- this is the way beyond. Stop asking questions.

Q:   Once I give up asking questions, what am I to do?

M:  What can you do but wait and watch?

Q:   What am I to wait for?

M:  For the centre of your being to emerge into consciousness. The three states -- sleeping, dreaming and waking are all in consciousness, the manifested; what you call unconsciousness will also be manifested -- in time; beyond consciousness altogether lies the unmanifested. And beyond all, and pervading all, is the heart of being which beats steadily -- manifested-unmanifested; manifested-unmanifested (saguna-nirguna).

Q:   On the verbal level it sounds all right. I can visualise myself as the seed of being, a point in consciousness, with my sense ‘I am’ pulsating, appearing and disappearing alternately. But what am I to do to realise it as a fact, to go beyond into the changeless, wordless Reality?

M:  You can do nothing. What time has brought about, time will take away.

Q:   Why then all these exhortations to practice Yoga and seek reality? They make me feel empowered and responsible, while in fact it is time that does all.

M:  This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the ‘I am’. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed.

Q:   If I cease trusting words altogether, what will be my condition?

M:  There is a season for trusting and for distrusting. Let the seasons do their work, why worry?

Q:   Somehow I feel responsible for what happens around me.

M:  You are responsible only for what you can change. All you can change is only your attitude. There lies your responsibility.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 01, 2013, 01:32:33 PM
Q: A day must come when the show is wound up; a man must die, a universe come to an end.

NM: Just as a sleeping man forgets all and wakes up for another day, or he dies and emerges into another life, so do the
worlds of desire and fear dissolve and disappear. But the universal Witness, the Supreme Self never sleeps and never dies.
Eternally the Great Heart beats and at each beat, a new universe comes into being!

Q: Is he conscious?

NM: He is beyond all that the mind conceives. He is beyond being and not being. He is the Yes and No to everything. He is beyond,
and within, and creating and destroying, unimaginably real.

Q: God and the Mahatma are they one or two?

NM: There one.

Q: There must be some difference.

NM: God is all-doer. A Jnani is a non doer!

****
Arunachala Siva.
   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 02, 2013, 02:05:43 AM
M:  Try to be, only to be. The all-important word is 'try'. Allot enough time daily for sitting quietly and trying, just trying, to go beyond the personality, with its addictions and obsessions. Don't ask how, it cannot be explained. You just keep on trying until you succeed. If you persevere, there can be no failure. What matters supremely is sincerity, earnestness; you must really have had surfeit of being the person you are, now see the urgent need of being free of this unnecessary self-identification with a bundle of memories and habits. This steady resistance against the unnecessary is the secret of success.

After all, you are what you are every moment of your life, but you are never conscious of it, except, maybe, at the point of awakening from sleep. All you need is to be aware of being, not as a verbal statement, but as an ever-present fact. The a awareness that you are will open your eyes to what you are. It is all very simple. First of all, establish a constant contact with your self, be with yourself all the time. Into self-awareness all blessings flow. Begin as a centre of observation, deliberate cognisance, and grow into a centre of love in action. 'I am' is a tiny seed which will grow into a mighty tree -- quite naturally, without a trace of effort.

Q:   I see so much evil in myself. Must I not change it?

M:  Evil is the shadow of inattention. In the light of self-awareness it will wither and fall off.

All dependence on another is futile, for what others can give others will take away. Only what is your own at the start will remain your own in the end. Accept no guidance but from within, and even then sift out all memories for they will mislead you. Even if you are quite ignorant of the ways and the means, keep quiet and look within; guidance is sure to come. You are never left without knowing what your next step should be. The trouble is that you may shirk it. The Guru is there for giving you courage because of his experience and success. But only what you discover through your own awareness, your own effort, will be of permanent use to you.

Remember, nothing you perceive is your own. Nothing of value can come to you from outside; it is only your own feeling and understanding that are relevant and revealing. Words, heard or read, will only create images in your mind, but you are not a mental image. You are the power of perception and action behind and beyond the image.

Q:   You seem to advise me to be self-centred to the point of egoism. Must I not yield even to my interest in other people?

M:  Your interest in others is egoistic, self-concerned, self-oriented. You are not interested in others as persons, but only as far as they enrich, or ennoble your own image of yourself. And the ultimate in selfishness is to care only for the protection, preservation and multiplication of one's own body. By body I mean all that is related to your name and shape -- your family, tribe, country, race, etc. To be attached to one's name and shape is selfishness. A man who knows that he is neither body nor mind cannot be selfish, for he has nothing to be selfish for. Or, you may say, he is equally 'selfish' on behalf of everybody he meets; everybody's welfare is his own. The feeling 'I am the world, the world is myself' becomes quite natural; once it is established, there is just no way of being selfish. To be selfish means to covet, acquire, accumulate on behalf of the part against the whole.

Q:   One may be rich with many possessions, by inheritance, or marriage, or just good luck.

M:  If you do not hold on to, it will be taken away from you.

Q:   In your present state can you love another person as a person?

M:  I am the other person, the other person is myself; in name and shape we are different, but there is no separation. At the root of our being we are one.

Q:   Is it not so whenever there is love between people?

M:  It is, but they are not conscious of it. They feel the attraction, but do not know the reason.

Q:   Why is love selective?

M:  Love is not selective, desire is selective. In love there are no strangers. When the centre of selfishness is no longer, all desires for pleasure and fear of pain cease; one is no longer interested in being happy; beyond happiness there is pure intensity, inexhaustible energy, the ecstasy of giving from a perennial source.

Q:   Mustn't I begin by solving for myself the problem of right and wrong?

M:  What is pleasant people take it to be good and what is painful they take it to be bad.

Q:   Yes, that is how it is with us, ordinary people. But how is it with you, at the level of oneness? For you what is good and what is bad?

M:  What increases suffering is bad and what removes it is good.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 02, 2013, 02:24:39 AM
Q:   So you deny goodness to suffering itself. There are religions in which suffering is considered good and noble.

M:  Karma, or destiny, is an expression of a beneficial law: the universal trend towards balance, harmony and unity. At every moment, whatever happens now, is for the best. It may appear painful and ugly, a suffering bitter and meaningless, yet considering the past and the future it is for the best, as the only way out of a disastrous situation.

Q:   Does one suffer only for one's own sins?

M:  One suffers along with what one thinks oneself to be. If you feel one with humanity, you suffer with humanity.

Q:   And since you claim to be one with the sufferers, there is no limit in time or space to your suffering!

M:  To be is to suffer. The narrower the circle of my self-identification, the more acute the suffering caused by desire and fear.

Q:   Christianity accepts suffering as purifying and ennobling, while Hinduism looks at it with distaste.

M:  Christianity is one way of putting words together and Hinduism is another. The real is, behind and beyond words, incommunicable, directly experienced, explosive in its effect on the mind. It is easily had when nothing else is wanted. The innards created by imagination and perpetuated by desire.

Q:   Can there be no suffering that is necessary and good?

M:  Accidental or incidental pain is inevitable and transitory; deliberate pain, inflicted with even the best of intentions, is meaningless and cruel.

Q:   You would not punish crime?

M:  Punishment is but legalised crime. In a society built on prevention, rather than retaliation, there would be very little crime. The few exceptions will be treated medically, as of unsound mind and body.

Q:   You seem to have little use for religion.

M:  What is religion? A cloud in the sky. I live in the sky, not in the clouds, which are so many words held together. Remove the verbiage and what remains? Truth remains. My home is in the unchangeable, which appears to be a state of constant reconciliation and integration of opposites. People come here to learn about the actual existence of such a state, the obstacles to its emergence, and, once perceived, the art of stabilising it in consciousness, so that there is no clash between understanding and living. The state itself is beyond the mind and need not be learnt. The mind can only focus the obstacles; seeing an obstacle as an obstacle is effective, because it is the mind acting on the mind. Begin from the beginning: give attention to the fact that you are. At no time can you say 'I was not' all you can say: 'I do not remember'. You know how unreliable is memory. Accept that, engrossed in petty personal affairs you have forgotten what you are; try to bring back the lost memory through the elimination of the known. You cannot be told what will happen, nor is it desirable; anticipation will create illusions. In the inner search the unexpected is inevitable; the discovery is invariably beyond all imagination. Just as an unborn child cannot know life after birth, for it has nothing in its mind with which to form a valid picture, so is the mind unable to think of the real in terms of the unreal, except by negation: ‘Not this, not that'. The acceptance of the unreal as real is the obstacle; to see the false as false and abandon the false brings reality into being. The states of utter clarity, immense love, utter fearlessness; these are mere words at the present, outlines without colour, hints at what can be. You are like a blind man expecting to see as a result of an operation -- provided you do not shirk the operation! The state I am in words do not matter at all. Nor is there any addiction to words. Only facts matter.

Q:   There can be no religion without words.

M:  Recorded religions are mere heaps of verbiage. Religions show their true face in action, in silent action. To know what man believes, watch how he acts. For most of the people service of their bodies and their minds is their religion. They may have religious ideas, but they do not act on them. They play with them, they are often very fond of them, but they will not act on them.

Q:   Words are needed for communication.

M:  For exchange of information -- yes. But real communication between people is not verbal. For establishing and maintaining relationship affectionate awareness expressed in direct action is required. Not what you say, but what you do is that matters. Words are made by the mind and are meaningful only on the level of the mind. The word ‘bread’: neither can you eat nor live by it; it merely conveys an idea. It acquires meaning only with the actual eating. In the same sense am I telling you that the Normal State is not verbal. I may say it is wise love expressed in action, but these words convey little, unless you experience them in their fullness and beauty.

Words have their limited usefulness, but we put no limits to them and bring ourselves to the brink of disaster. Our noble ideas are finely balanced by ignoble actions. We talk of God, Truth and Love, but instead of direct experience we have definitions. Instead of enlarging and deepening action we chisel our definitions. And we imagine that we know what we can define!

Q:   How can one convey experience except through words?

M:  Experience cannot be conveyed through words. It comes with action. A man who is intense in his experience will radiate confidence and courage. Others too will act and gain experience born out of action. Verbal teaching has its use, it prepares the mind for voiding itself of its accumulations.

A level of mental maturity is reached when nothing external is of any value and the heart is ready to relinquish all. Then the real has a chance and it grasps it. Delays, if any, are caused by the mind being unwilling to see or to discard.

Q:   Are we so totally alone?

M:  Oh, no, we are not. Those who have, can give. And such givers are many. The world itself is a supreme gift, maintained by loving sacrifice. But the right receivers, wise and humble, are so few. 'Ask and you shall be given' is the eternal law.

So many words you have learnt, so many you have spoken. You know everything, but you do not know yourself. For the self is not known through words -- only direct insight will reveal it. Look within, search within.

Q:   It is very difficult to abandon words. Our mental life is one continuous stream of words.

M:  It is not a matter of easy, or difficult. You have no alternative. Either you try or you don't. It is up to you.

Q:   I have tried many times and failed.

M:  Try again. If you keep on trying, something may happen. But if you don't, you are stuck. You may know all the right words, quote the scriptures, be brilliant in your discussions and yet remain a bag of bones. Or you may be inconspicuous and humble, an insignificant person altogether, yet glowing with loving kindness and deep wisdom.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 02, 2013, 01:41:19 PM
Q: Why do you sit here talking to people?

NM: No motive. You say I must have some motive. I am not sitting here, nor talking. No need to search for motives. Don't
confuse me with the body. I have no work to do, no duties to perform. That part of me which you may call God will look after
the world. This world of yours, that so much needs looking after, lives and moves in your mind. Delve into it, you will find your
answers there and there only. Where else do you expect them to come from? Outside your consciousness does anything exist?

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 02, 2013, 10:21:12 PM
(http://www.graphicsgrotto.com/animatedgifs/hearts/images/aghearts21.gif)(http://www.graphicsgrotto.com/animatedgifs/hearts/images/aghearts21.gif)(http://www.graphicsgrotto.com/animatedgifs/hearts/images/aghearts21.gif)
"God is nothing else than the devotee. Give up the idea that there is a devotee and a God. It is a myth that someone else will come and do something for you. Whatever is, is of your own making. Nothing extraneous will give you Godhood. Doubt has the power to dislodge or shake you from your conviction, but it has no power to give you Godhood. Your will has given you the shape you experience. Be God or whatever you like - you have only to will so. Name what you like and you have it. What you will comes to being. How will people call you God if you yourself do not believe in your Godhood? When you will realise that you were committing a 'sin' or a blunder in behaving like a worldly being, then Godhood will dawn on you. When you feel so, you have actually acquired Godhood. You will then experience that you needed no acquisition of it because it was there eternally within you already. As a man naturally feels ashamed to wear the garments of a woman, so a man who has acquired Godhood will feel ashamed of the material life. You must always feel that ultimate Reality is ever free. You should be ashamed of going around as a human being. Why should you need different objects for the gratification of different senses of the body when you are convinced that you are not the body but pure consciousness, Reality itself. Be aware and examine critically the thoughts coming to your mind. Do it as a daily routine. Go on observing. What you took yourself to be before, is now undergoing a change. Observe and compare the change in your attitude to life before and after you met the Satguru - what you consider yourself to be before and what you consider yourself to be now. See what feelings evoked pleasure in the mind before and what feelings do so now. See what attributes we give to our life, that is, what form and meaning we now give it. Acquisition and dispossession take place involuntarily according to the form and quality of your consciousness. Our mind and intelligence put together go to form our right which we try to exercise with reference to our form, inner consciousness and the place or the destination where we aim to go. By focusing your inner gaze directly on your conceived outward form and inner cognition, you realise the Self at first hand and the conviction of such realisation is called the steadfast Self-realisation".
(http://www.inner-quest.org/Images%202/nisargadatta_14.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 03, 2013, 01:39:40 PM
Q: From year to year, your teaching remains the same. There seems to be no progress in what you tell us.

NM: In a hospital, the sick are treated and get well. The treatment is routine, with hardly any change. But there is nothing
monotonous about health. My teaching may be routine, but the fruit of it is new from man to man.

Q: What is Realization? Who is a Realized man? By what is the Jnani recognized?

NM: There are no distinctive marks of Jnana. Only ignorance can be recognized, not Jnana. No does a Jnani claim to be something
special.  All those who proclaim their own greatness and uniqueness are not Jnanis. They are mistaking  some unusual uniqueness
are not Jnanis. They are mistaking some unusual development for realization. The Jnani shows no tendency to proclaim himself
to be a Jnani.  He consider himself to be perfectly normal, true to his real nature. Proclaiming oneself to be an omnipotent,
omniscient and omnipresent deity is a clear sign of ignorance.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 04, 2013, 05:42:25 AM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/hearts/images/gbdhearts18.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/hearts/images/gbdhearts18.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/hearts/images/gbdhearts18.gif)
Q:   If I remain passive, nothing will change. If I am active, I must be violent. What is it I can do which is neither sterile nor violent?

M:  Of course, there is a way which is neither violent nor sterile and yet supremely effective. Just look at yourself as you are, see yourself as you are, accept yourself as you are and go ever deeper into what you are. Violence and non-violence describe your attitude to others; the self in relation to itself is neither violent nor non-violent, it is either aware or unaware of itself. If it knows itself, all it does will be right; if it does not, all it does will be wrong.

Q:   What do you mean by saying: I know myself as I am?

M:  Before the mind -- I am. 'I am' is not a thought in the mind; the mind happens to me, I do not happen to the mind. And since time and space are in the mind, I am beyond time and space, eternal and omnipresent.

Q:   Are you serious? Do you really mean that you exist everywhere and at all times?

M:  Yes, I do. To me it is as obvious, as the freedom of movement is to you. Imagine a tree asking a monkey: 'Do you seriously mean that you can move from place to place?' And the monkey saying: 'Yes. I do.'

Q:   Are you also free from causality? Can you produce miracles?

M:  The world itself is a miracle. I am beyond miracles -- I am absolutely normal. With me everything happens as it must. I do not interfere with creation. Of what use are small miracles to me when the greatest of miracles is happening all the time? Whatever you see it is always your own being that you see. Go ever deeper into yourself, seek within, there is neither violence nor non-violence in self-discovery. The destruction of the false is not violence.

Q:   When I practice self-enquiry, or go within with the idea that it will profit me in some way or other, I am still escaping from what I am.

M:  Quite right. True enquiry is always into something, not out of something. When I enquire how to get, or avoid something, I am not really inquiring. To know anything I must accept it -- totally.

Q:   Yes, to know God I must accept God -- how frightening!

M:  Before you can accept God, you must accept yourself, which is even more frightening. The first steps in self acceptance are not at all pleasant, for what one sees is not a happy sight. One needs all the courage to go further. What helps is silence. Look at yourself in total silence, do not describe yourself. Look at the being you believe you are and remember -- you are not what you see. 'This I am not -- what am l?' is the movement of self-enquiry. There are no other means to liberation, all means delay. Resolutely reject what you are not, till the real Self emerges in its glorious nothingness, its 'not-a-thingness.'

Q:   The world is passing through rapid and critical changes. We can see them with great clarity in the United States, though they happen in other countries. There is an increase in crime on one hand and more genuine holiness on the other. Communities are being formed and some of them are on a very high level of integrity and austerity. It looks as if evil is destroying itself by its own successes, like a fire which consumes its fuel, while the good, like life, perpetuates itself.

M:  As long as you divide events into good and evil, you may be right. In fact, good becomes evil and evil becomes good by their own fulfilment.

Q:   What about love?

M:  When it turns to lust, it becomes destructive.

Q:   What is lust?

M:  Remembering -- imagining -- anticipating. It is sensory and verbal. A form of addiction.

Q:   Is brahmacharya, continence, imperative in Yoga?

M:  A life of constraint and suppression is not Yoga. Mind must be free of desires and relaxed. It comes with understanding, not with determination, which is but another form of memory. An understanding mind is free of desires and fears.

Q:   How can I make myself understand?

M:  By meditating which means giving attention. Become fully aware of your problem, look at it from all sides, watch how it affects your life. Then leave it alone. You can't do more than that.

Q:   Will it set me free?

M:  You are free from what you have understood. The outer expressions of freedom may take time to appear, but they are already there. Do not expect perfection. There is no perfection in manifestation. Details must clash. No problem is solved completely, but you can withdraw from it to a level on which it does not operate.
(http://www.prahlad.org/disciples/premananda/essays/images/lak_Maharajwelcomes.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 04, 2013, 12:43:03 PM
Q: Every morning, I pick up newspaper, and read with dismay that the world's sorrows - poverty, hatred, and wars. continue
unabated. My questions concern the fact of sorrow, the cause, the remedy. Don't brush me off saying that it is Buddhism.
Don't label me. Your insistence on causelessness removes all hopes of the world ever changing.

NM: You are confused, because you believe that you are in the world, not the world in you. Who came first, -- you or your
parents? You imagine that you were born at a certain time and place, that you have a father and a mother, a body and a name.
This is your sin and your calamity! Surely, you can change your world if you work at it. By all means, work. Who stops you?
I have never discouraged you. Causes or no causes, you have made this world and you can change it.

Q: A cause less world is entirely beyond my control.

NM: On the contrary, a world of which you are the only Source and ground, is fully within your power to change. What is
created can always be dissolved and re-created. All will happen as you want it, provided you really want it.

****

Arunachala Siva.               
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 05, 2013, 07:48:29 PM
(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/butterflies/images/agbdbutterflies1.gif)(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/butterflies/images/agbdbutterflies1.gif)
M:  The Guru and man's inner reality are really one and work together towards the same goal -- the redemption and salvation of the mind They cannot fail. Out of the very boulders that obstruct them they build their bridges. Consciousness is not the whole of being -- there are other levels on which man is much more co-operative. The Guru is at home on all levels and his energy and patience are inexhaustible.

Q:   You keep on telling me that I am dreaming and that it is high time I should wake up. How does it happen that the Maharaj, who has come to me in my dreams, has not succeeded in waking me up? He keeps on urging and reminding, but the dream continues.

M:  It is because you have not really understood that you are dreaming. This is the essence of bondage -- the mixing of the real with unreal. In your present state only the sense 'I am' refers to reality; the 'what' and the 'how I am' are illusions imposed by destiny, or accident.

Q:   When did the dream begin?

M:  It appears to be beginningless, but in fact it is only now. From moment to moment you are renewing it. Once you have seen that you are dreaming, you shall wake up. But you do not see, because you want the dream to continue. A day will come when you will long for the ending of the dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and detachment, the loss of interest in the dream itself.

Q:   How helpless I am. As long as the dream of existence lasts, I want it to continue. As long as I want it to continue, it will last.

M:  Wanting it to continue is not inevitable. See clearly your condition, your very clarity will release you.

Q:   As long as I am with you, all you say seems pretty obvious; but as soon as I am away from you I run about restless and anxious.

M:  You need not keep away from me, in your mind at least. But your mind is after the world's welfare!

Q:   The world is full of troubles, no wonder my mind too is full of them.

M:  Was there ever a world without troubles? Your being as a person depends on violence to others. Your very body is a battlefield, full of the dead and dying. Existence implies violence.

Q:   As a body -- yes. As a human being -- definitely no. For humanity non-violence is the law of life and violence of death.

M:  There is little of non-violence in nature.

Q:   God and nature are not human and need not be humane. I am concerned with man alone. To be human I must be compassionate absolutely.

M:  Do you realise that as long as you have a self to defend, you must be violent?

Q:   I do. To be truly human I must be self-less. As long as I am selfish, I am sub-human, a humanoid only.

M:  So, we are all sub-human and only a few are human. Few or many, it is again 'clarity and charity' that make us human. The sub-human -- the 'humanoids' -- are dominated by tamas and rajas and the humans by sattva. Clarity and charity is sattva as it affects mind and action. But the real is beyond sattva. Since I have known you, you seem to be always after helping the world. How much did you help?

Q:   Not a bit. Neither the world has changed, nor have I. But the world suffers and I suffer along with it. To struggle against suffering is a natural reaction. And what is civilization and culture, philosophy and religion, but a revolt against suffering. Evil and the ending of evil -- is it not your own main preoccupation? You may call it ignorance -- it comes to the same.

M:  Well, words do not matter, nor does it matter in what shape you are just now. Names and shapes change incessantly. Know yourself to be the changeless witness of the changeful mind. That is enough.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 05, 2013, 09:58:17 PM
(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/flowers/images/agbdflowers2.gif)
What was never lost can never be found.
Your very search for safety and joy keeps you away from them.
Stop searching, cease losing.
The disease is simple and the remedy equally simple.
It is your mind only that makes you insecure and unhappy.
Anticipation makes you insecure; memory, unhappy.
Stop misusing your mind and all will be well with you.
You need not set it right, it will set itself right,
as soon as you give up all concern with the past
and the future and live entirely in the now.
(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/flowers/images/agbdflowers2.gif)

    In deep sleep you are not a self-conscious person,
yet you are alive.
When you are alive and conscious,
but no longer self-conscious,
you are not a person any more.
During the waking hours you are,
as if on the stage, playing a role,
but what are you when the play is over?
You are what you are;
what you were before the play began
you remain when it is over.
Look at yourself as performing on the stage of life.
The performance may be splendid or clumsy,
but you are not in it, you merely watch it;
with interest and sympathy, of course,
but keeping in mind all the time
that you are only watching while the play
-life- is going on.
(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/flowers/images/agbdflowers2.gif)
(http://www.byronevents.net/nisargadatta/images/nisargadatta.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 06, 2013, 12:26:39 PM
Q: I am a Frenchman by birth and domicile and for the last ten years, I have been practicing Yoga.

NM: After ten years of work, are you anywhere nearer to your goal?

Q: A little nearer, may be. It is hard work, you know.

NM: The Self is near and the way to it is easy. All you need to do is to do nothing.

Q: Yet, I found my sadhana very difficult.

NM: Your only sadhana is to BE. The doing happens. Just be watchful. Where is the difficulty in remembering that you are?
You ARE all the time.

*****

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 07, 2013, 04:10:30 AM
Questioner: When an ordinary man dies, what happens to him?

Maharaj: According to his belief it happens, As life before death is but imagination, so is life after. The dream continues.

Q:   And what about the jnani?

M:  The jnani does not die because he was never born.

Q:   He appears so to others.

M:  But not to himself. In himself he is free of things -- physical and mental.

Q:   Still you must know the state of the man who died. At least from your own past lives.

M:  Until I met my Guru I knew so many things. Now I know nothing, for all knowledge is in dream only and not valid. I know myself and I find no life nor death in me, only pure being -- not being this or that, but just being. But the moment the mind, drawing on its stock of memories, begins to imagine, it fills the space with objects and time with events. As I do not know even this birth, how can I know past births? It is the mind that, itself in movement, sees everything moving, and having created time, worries about the past and future. All the universe is cradled in consciousness (maha tattva), which arises where there is perfect order and harmony (maha sattva). As all waves are in the ocean, so are all things physical and mental in awareness. Hence awareness itself is all important, not the content of it. Deepen and broaden your awareness of yourself and all the blessings will flow. You need not seek anything, all will come to you most naturally and effortlessly. The five senses and the four functions of the mind -- memory, thought, understanding and selfhood; the five elements -- earth, water, fire, air and ether; the two aspects of creation -- matter and spirit, all are contained in awareness.

Q:   Yet, you must believe in having lived before.

M:  The scriptures say so, but I know nothing about it. I know myself as I am; as I appeared or will appear is not within my experience. It is not that I do not remember. In fact there is nothing to remember. Reincarnation implies a reincarnating self. There is no such thing. The bundle of memories and hopes, called the 'I', imagines itself existing everlastingly and creates time to accommodate its false eternity: To be, I need no past or future. All experience is born of imagination; I do not imagine, so no birth or death happens to me. Only those who think themselves born can think themselves re-born. You are accusing me of having been born -- I plead not guilty!

All exists in awareness and awareness neither dies nor is re­born. It is the changeless reality itself.

All the universe of experience is born with the body and dies with the body; it has its beginning and end in awareness, but awareness knows no beginning, nor end. If you think it out carefully and brood over it for a long time, you will come to see the light of awareness in all its clarity and the world will fade out of your vision. It is like looking at a burning incense stick, you see the stick and the smoke first; when you notice the fiery point, you realise that it has the power to consume mountains of sticks and fill the universe with smoke. Timelessly the self actualises itself, without exhausting its infinite possibilities. In the incense stick simile the stick is the body and the smoke is the mind. As long as the mind is busy with its contortions, it does not perceive its own source. The Guru comes and turns your attention to the spark within. By its very nature the mind is outward turned; it always tends to seek for the source of things among the things themselves; to be told to look for the source within, is, in a way, the beginning of a new life. Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. Consciousness is an attribute while awareness is not; one can be aware of being conscious, but not conscious of awareness. God is the totality of consciousness, but awareness is beyond all -- being as well as not-being.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 07, 2013, 04:14:16 AM
(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/hearts/images/agbdhearts11.gif)(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/hearts/images/agbdhearts11.gif)

Q:   I had started with the question about the condition of a man after death. When his body is destroyed, what happens to his consciousness? Does he carry his senses of seeing, hearing etc. along with him or does he leave them behind? And, if he loses his senses, what becomes to his consciousness?

M:  Senses are mere modes of perception. As the grosser modes disappear, finer states of consciousness emerge.

Q:   Is there no transition to awareness after death?

M:  There can be no transition from consciousness to awareness, for awareness is not a form of consciousness. Consciousness can only become more subtle and refined and that is what happens after death. As the various vehicles of man die off, the modes of consciousness induced by them also fade away.

Q:   Until only unconsciousness remains?

M:  Look at yourself talking of unconsciousness as something that comes and goes! Who is there to be conscious of unconsciousness? As long as the window is open, there is sunlight in the room. With the windows shut, the sun remains, but does it see the darkness in the room? Is there anything like darkness to the sun? There is no such thing as unconsciousness, for unconsciousness is not experienceable. We infer unconsciousness when there is a lapse in memory or communication. If I stop reacting, you will say that I am unconscious. In reality I may be most acutely conscious, only unable to communicate or remember.

Q:   I am asking a simple question: there are about four billion people in the world and they are all bound to die. What will be their condition after death -- not physically, but psychologically? Will their consciousness continue? And if it does, in what form? Do not tell me that I am not asking the right question, or that you do not know the answer, or that in your world my question is meaningless; the moment you start talking about your world and my world as different and incompatible, you build a wall between us. Either we live in one world or your experience is of no use to us.

M:  Of course we live in one world. Only I see it as it is, while you don't. You see yourself in the world, while I see the world in myself. To you, you get born and die, while to me, the world appears and disappears. Our world is real, but your view of it is not. There is no wall between us, except the one built by you. There is nothing wrong with the senses, it is your imagination that misleads you. It covers up the world as it is, with what you imagine it to be -- something existing independently of you and yet closely following your inherited, or acquired patterns. There is a deep contradiction in your attitude, which you do not see and which is the cause of sorrow. You cling to the idea that you were born into a world of pain and sorrow; I know that the world is a child of love, having its beginning, growth and fulfilment in love. But I am beyond love even.

Q:   If you have created the world out of love, why is it so full of pain?

M:  You are right -- from the body's point of view. But you are not the body. You are the immensity and infinity of consciousness. Don't assume what is not true and you will see things as I see them. Pain and pleasure, good and bad, right and wrong: these are relative terms and must not be taken absolutely. They are limited and temporary.

Q:   In the Buddhist tradition it is stated that a Nirvani, an enlightened Buddha, has the freedom of the universe. He can know and experience for himself all that exists. He can command, interfere with nature, with the chain of causation, change the sequence of events, even undo the past! The world is still with him but he is free in it.

M:  What you describe is God. Of course, where there is a universe, there will also be its counterpart, which is God. But I am beyond both. There was a kingdom in search of a king. They found the right man and made him king. In no way had he changed. He was merely given the title, the rights and the duties of a king. His nature was not affected, only his actions. Similarly, with the enlightened man; the content of his consciousness undergoes a radical transformation. But he is not misled. He knows the changeless.

Q:   The changeless cannot be conscious. Consciousness is always of change. The changeless leaves no trace in consciousness.

M:  Yes and no. The paper is not the writing, yet it carries the writing. The ink is not the message, nor is the reader's mind the message -- but they all make the message possible.

Q:   Does consciousness come down from reality or is it an attribute of matter?

M:  Consciousness as such is the subtle counterpart of matter. Just as inertia (tamas) and energy (rajas) are attributes of matter, so does harmony (sattva) manifest itself as consciousness. You may consider it in a way as a form of very subtle energy. Wherever matter organises itself into a stable organism, consciousness appears spontaneously. With the destruction of the organism consciousness disappears.

Q:   Then what survives?

M:  That, of which matter and consciousness are but aspects, which is neither born nor dies.

Q:   If it is beyond matter and consciousness, how can it be experienced?

M:  It can be known by its effects on both; look for it in beauty and in bliss. But you will understand neither body nor consciousness, unless you go beyond both.

Q:   Please tell us squarely: are you conscious or unconscious?

M:  The enlightened (jnani) is neither. But in his enlightenment (jnana) all is contained. Awareness contains every experience. But he who is aware is beyond every experience. He is beyond awareness itself.
(http://www.prahlad.org/gallery/nisarga4.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 08, 2013, 05:10:48 AM
(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/hearts/images/cabdhearts31.gif)(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/hearts/images/cabdhearts31.gif)(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/hearts/images/cabdhearts31.gif)
Q:   These people are very critical and suspicious. They cannot be otherwise, having passed through much learning and much disappointment. On one hand they want experience, on the other they mistrust it. How to reach them, God alone knows!

M:  True insight and love will reach them.

Q:   When they have some spiritual experience, another difficulty arises. They complain that the experience does not last, that it comes and goes in a haphazard way. Having got hold of the lollipop, they want to suck it all the time.

M:  Experience, however sublime, is not the real thing. By its very nature it comes and goes. Self-realisation is not an acquisition. It is more of the nature of understanding. Once arrived at, it cannot be lost. On the other hand, consciousness is changeful, flowing, undergoing transformation from moment to moment. Do not hold on to consciousness and its contents. Consciousness held, ceases. To try to perpetuate a flash of insight, or a burst of happiness is destructive of what it wants to preserve. What comes must go. The permanent is beyond all comings and goings. Go to the root of all experience, to the sense of being. Beyond being and not-being lies the immensity of the real. Try and try again.

Q:   To try one needs faith.

M:  There must be the desire first. When the desire is strong, the willingness to try will come. You do not need assurance of success, when the desire is strong. You are ready to gamble.

Q:   Strong desire, strong faith -- it comes to the same. These people do not trust either their parents or the society, or even themselves. All they touched turned to ashes. Give them one experience absolutely genuine, indubitable, beyond the argumentations of the mind and they will follow you to the world's end.

M:  But I am doing nothing else! Tirelessly I draw their attention to the one incontrovertible factor -- that of being. Being needs no proofs -- it proves all else. If only they go deeply into the fact of being and discover the vastness and the glory to which the 'I am' is the door, and cross the door and go beyond, their life will be full of happiness and light. Believe me, the effort needed is as nothing when compared with the discoveries arrived at.

Q:   What you say is right. But these people have neither confidence nor patience. Even a short effort tires them. It is really pathetic to see them groping blindly and yet unable to hold on to the helping hand. They are such nice people fundamentally but totally bewildered. I tell them: you cannot have truth on your own terms. You must accept the conditions. To this they answer: Some will accept the conditions and some will not. Acceptance or non-acceptance are superficial and accidental; reality is in all; there must be a way for all to tread -- with no conditions attached.

M:  There is such a way, open to all, on every level, in every walk of life. Everybody is aware of himself. The deepening and broadening of self-awareness is the royal way. Call it mindfulness, or witnessing, or just attention -- it is for all. None is unripe for it and none can fail.

But, of course, your must not be merely alert. Your mindfulness must include the mind also. Witnessing is primarily awareness of consciousness and its movements
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 08, 2013, 05:15:07 AM
(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/hearts/images/cabdhearts32.gif)
Q:   Certain basic desires and fears are inevitable, such as are connected with food, sex and death.

M:  These are needs and, as needs, they are easy to meet.

Q:   Even death is a need?

M:  Having lived a long and fruitful life you feel the need to die. Only when wrongly applied, desire and fear are destructive. By all means desire the right and fear the wrong. But when people desire what is wrong and fear what is right, they create chaos and despair.

Q:   What is right and what is wrong?

M:  Relatively, what causes suffering is wrong, what alleviates it is right. Absolutely, what brings you back to reality is right and what dims reality is wrong.

Q:   When we talk of helping humanity, we mean a struggle against disorder and suffering.

M:  You merely talk of helping. Have you ever helped, really helped, a single man? Have you ever put one soul beyond the need of further help? Can you give a man character, based on full realisation of his duties and opportunities at least, if not on the insight into his true being? When you do not know what is good for yourself, how can you know what is good for others?

Q:   The adequate supply of means of livelihood is good for all. You may be God himself, but you need a well-fed body to talk to us.

M:  It is you that need my body to talk to you. I am not my body, nor do I need it. I am the witness only. I have no shape of my own. You are so accustomed to think of yourselves as bodies having consciousness that you just cannot imagine consciousness as having bodies. Once you realise that bodily existence is but a state of mind, a movement in consciousness, that the ocean of consciousness is infinite and eternal, and that, when in touch with consciousness, you are the witness only, you will be able to withdraw beyond consciousness altogether.

Q:   We are told there are many levels of existences. Do you exit and function on all the levels? While you are on earth, are you also in heaven (swarga)?

M:  ! am nowhere to be found! I am not a thing to be given a place among other things. All things are in me, but I am not among things. You are telling me about the superstructure while I am concerned with the foundations. The superstructures rise and fall, but the foundations last. I am not interested in the transient, while you talk of nothing else.

Q:   Forgive me a strange question. If somebody with a razor sharp sword would suddenly severe your head, what difference would it make to you?

M:  None whatsoever. The body will lose its head, certain lines of communication will be cut, that is all. Two people talk to each other on the phone and the wire is cut. Nothing happens to the people, only they must look for some other means of communication. The Bhagavad Gita says: "the sword does not cut it". It is literally so. It is in the nature of consciousness to survive its vehicles. It is like fire. It burns up the fuel, but not itself. Just like a fire can outlast a mountain of fuel, so does consciousness survive innumerable bodies.

Q:   The fuel affects the flame.

M:  As long as it lasts. Change the nature of the fuel and the colour and appearance of the flame will change.

Now we are talking to each other. For this presence is needed; unless we are present, we cannot talk. But presence by itself is not enough. There must also he the desire to talk.

Above all, we want to remain conscious. We shall bear every suffering and humiliation, but we shall rather remain conscious. Unless we revolt against this craving for experience and let go the manifested altogether, there can be no relief. We shall remain trapped.

Q:   You say you are the silent witness and also you are beyond consciousness. Is there no contradiction in it? If you are beyond consciousness, what are you witnessing to?

M:  I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I try to express my saying that I am beyond the mind.

Q:   How can I reach you then?

M:  Be aware of being conscious and seek the source of consciousness. That is all. Very little can be conveyed in words. It is the doing as I tell you that will bring light, not my telling you. The means do not matter much; it is the desire, the urge, the earnestness that count.

(http://www.prahlad.org/gallery/nisargadatta_250.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 09, 2013, 04:47:09 AM
(http://www.graphicsgrotto.com/animatedgifs/flowers/images/agflowers32.gif)(http://www.graphicsgrotto.com/animatedgifs/flowers/images/agflowers32.gif)(http://www.graphicsgrotto.com/animatedgifs/flowers/images/agflowers32.gif)
M:  How do you know that you are aware?

Q:   I feel that I am. I cannot express it otherwise.

M:  When you follow it up carefully from brain through consciousness to awareness, you find that the sense of duality persists. When you go beyond awareness, there is a state of non-duality, in which there is no cognition, only pure being, which may be as well called non-being, if by being you mean being something in particular.

Q:   What you call pure being is it universal being, being everything?

M:  Everything implies a collection of particulars. In pure being the very idea of the particular is absent.

Q:   Is there any relationship between pure being and particular being?

M:  What relationship can there be between what is and what merely appears to be? Is there any relationship between the ocean and its waves? The real enables the unreal to appear and causes it to disappear. the succession of transient moments creates the illusion of time, but the timeless reality of pure being is not in movement, for all movement requires a motionless background. It is itself the background. Once you have found it in yourself, you know that you had never lost that independent being, independent of all divisions and separations. But don't look for it in consciousness, you will not find it there. Don't look for it anywhere, for nothing contains it. On the contrary, it contains everything and manifests everything. It is like the daylight that makes everything visible while itself remaining invisible.

Q:   Sir, of what use to me is your telling me that reality cannot be found in consciousness? Where else am I to look for it? How do you apprehend it?

M:  It is quite simple. If I ask you what is the taste of your mouth all you can do is to say: it is neither sweet nor bitter, nor sour nor astringent; it is what remains when all these tastes are not. Similarly, when all distinctions and reactions are no more, what remains is reality, simple and solid.

Q:   All that I understand is that I am in the grip of a beginningless illusion. And I do not see how it can come to an end. If it could, it would -- long ago. I must have had as many opportunities in the past as I shall have in the future. What could not happen cannot happen. Or, if it did, it could not last. Our very deplorable state after all these untold millions of years carries, at best, the promise of ultimate extinction, or, which is worse, the threat of an endless and meaningless repetition.

M:  What proof have you that your present state is beginningless and endless? How were you before you were born? How will you be after death? And of your present state -- how much do you know? You do not know even what was your condition before you woke up this morning? You only know a little of your present state and from it you draw conclusions for all times and places. You may be just dreaming and imagining your dream to be eternal.

Q:   Calling it a dream does not change the situation. I repeat my question: what hope is left which the eternity behind me could not fulfil? Why should my future be different from my past?

M:  In your fevered state, you project a past and a future and take them to be real. In fact, you know only your present moment. Why not investigate what is now, instead of questioning the imaginary past and future? Your present state is neither beginningless nor endless. If is over in a flash. Watch carefully from where it comes and where it goes. You will soon discover the timeless reality behind it.

Q:   Why have I not done it before?

M:  Just as every wave subsides into the ocean, so does every moment return to its source. realisation consists in discovering the source and abiding there.

Q:   Who discovers?

M:  The mind discovers.

Q:   Does it find the answers?

M:  It finds that it is left without questions, that no answers are needed.

Q:   Being born is a fact. Dying is another fact. How do they appear to the witness?

M:  A child was born; a man has died -- just events in the course of time.

Q:   Is there any progress in the witness? Does awareness evolve?

M:  What is seen may undergo many changes when the light of awareness is focussed on it, but it is the object that changes, not the light. Plants grow in sunlight, but the sun does not grow. By themselves both the body and the witness are motionless, but when brought together in the mind, both appear to move.

Q:   Yes, I can see that what moves and changes is the 'I am' only. Is the 'I am' needed at all?

M:  Who needs it? It is there -- now. It had a beginning it will have an end.

Q:   What remains when the ‘I am’ goes?

M:  What does not come and go -- remains. It is the ever greedy mind that creates ideas of progress and evolution towards perfection. It disturbs and talks of order, destroys and seeks security.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 09, 2013, 04:53:14 AM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers12.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers12.gif)
Q:   Is there progress in destiny, in karma?

M:  Karma is only a store of unspent energies, of unfulfilled desires and fears not understood. The store is being constantly replenished by new desires and fears. It need not be so for ever. Understand the root cause of your fears -- estrangement from yourself: and of desires -- the longing for the self, and your karma will dissolve like a dream. Between earth and heaven life goes on. Nothing is affected, only bodies grow and decay.

Q:   Between the person and the witness, what is the relation?

M:  There can be no relation between them because they are one. Don't separate and don't look for relationship.

Q:   If the seer and the seen are one, how did the separation occur?

M:  Fascinated by names and forms, which are by their very nature distinct and diverse, you distinguish what is natural and separate what is one. The world is rich in diversity, but your feeling strange and frightened is due to misapprehension. It is the body that is in danger, not you.

Q:   I can see that the basic biological anxiety, the flight instinct, takes many shapes and distorts my thoughts and feelings. But how did this anxiety come into being?

M:  It is a mental state caused by the 'I-am-the-body' idea. It can be removed by the contrary idea: 'I-am-not-the-body'. Both the ideas are false, but one removes the other. realise that no ideas are your own, they all come to you from outside. You must think it all out for yourself, become yourself the object of your meditation. The effort to understand yourself is Yoga. Be a Yogi, give your life to it, brood, wonder, search, till you come to the root of error and to the truth beyond the error.

Q:   In meditation, who meditates, the person or the witness?

M:  Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensations and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs. Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret.

Q:   How do I come to know that my experience is universal?

M:  At the end of your meditation all is known directly, no proofs whatsoever are required. Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms.

After all, even universality and eternity are mere concepts, the opposites of being place and time-bound. Reality is not a concept, nor the manifestation of a concept. It has nothing to do with concepts. Concern yourself with your mind, remove its distortions and impurities. Once you had the taste of your own self, you will find it everywhere and at all times. Therefore, it is so important that you should come to it. Once you know it, you will never lose it.

But you must give yourself the opportunity through intensive, even arduous meditation.

Q:   What exactly do you want me to do?

M:  Give your heart and mind to brooding over the 'I am', what is it, how is it, what is its source, its life, its meaning. It is very much like digging a well. You reject all that is not water, till you reach the life-giving spring.

Q:   How shall I know that I am moving in the right direction?

M:  By your progress in intentness, in clarity and devotion to the task.

Q:   We, Europeans, find it very difficult to keep quiet. The world is too much with us.

M:  Oh, no, you are dreamers too. We differ only in the contents of our dreams. You are after perfection -- in the future. We are intent on finding it -- in the now. The limited only is perfectible. The unlimited is already perfect. You are perfect, only you don't know it. Learn to know yourself and you will discover wonders.

All you need is already within you, only you must approach your self with reverence and love. Self-condemnation and self-distrust are grievous errors. Your constant flight from pain and search for pleasure is a sign of love you bear for your self, all I plead with you is this: make love of your self perfect. Deny yourself nothing -- glue your self infinity and eternity and discover that you do not need them; you are beyond.

(http://www.staupenet.ro/wp-content/portrete/Sri-Nisargadatta-Maharaj.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Vladimir on January 09, 2013, 07:30:25 PM
http://www.youtube.com/watch?v=3R9rS_P4iHU&list=UUV26wMi72uYkSj9q8b9ss4w&index=1 (http://www.youtube.com/watch?v=3R9rS_P4iHU&list=UUV26wMi72uYkSj9q8b9ss4w&index=1)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 10, 2013, 03:29:41 PM
Q: What is Real then?

NM: He who knows the mind as non realized and realized, who knows ignorance and knowledge are only states of mind, he is the Real.
When you are given diamonds mixed with gravel, you may either miss the diamonds or find them. It is the seeing that matters. Where is the greyness of the gravel, and the beauty of the diamond, without the power to see? The known is but a shape and knowledge   
is but a name. The knower is but a state of mind. The Real is beyond.  In the Real, there is no knower too.

****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 10, 2013, 05:38:59 PM
http://www.youtube.com/watch?v=3R9rS_P4iHU&list=UUV26wMi72uYkSj9q8b9ss4w&index=1 (http://www.youtube.com/watch?v=3R9rS_P4iHU&list=UUV26wMi72uYkSj9q8b9ss4w&index=1)
Dear Vladimir, It is beautiful and very helpful video indeed. It is interesting that i have read the same words day before in Pradeep Apte's blog. So,I Am is birth,Supreme in motion,the Manifested. It is the only way for the Supreme to know itself. Appart from that there is no knowing,experiensing. But,That is beyond manifestation,beyond consciousness... So,what make us trapped is I am the body idea,there all begins. And idea cannot go beyond idea,ego to go beyond ego. All striving is its striving only. Still,all is clear,and nothing is clear. Then,the question is,to whom... Some confusing thoughts. Thank You from All my heart,dear Vladimir! With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 10, 2013, 08:17:04 PM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers1.gif)
What is it in you that understands
this knowledge ‘I am’ without a name,
title or word? Sink in that innermost
center and witness the knowledge ‘I am’.
This knowledge ‘I am’ that has appeared on you
has no name, no words, no size or shape. Nobody
owns it, and it cannot be handed over to anybody.
It is there on its own without any adjuncts; delve
deep into your being
and just cut away all the addons to the ‘I am’.
If done deftly you will perceive
the ‘I am’ in its glorious purity. Now stay here and
become one with it. The ‘I am’ should completely
engulf you at all times. Then you will know that
there is someone in you that understands this
knowledge ‘I am’, is a witness to it and never had
anything to with it either.

Totally accept the knowledge ‘I am’
as oneself, and with full conviction and
faith firmly believe in the dictum ‘I am
that by which I know I am’.
After fully understanding the ‘I am’, firstly, you
have to accept that you are the knowledge ‘I am’ in
its totality. When this acceptance comes through
your practice, what will happen? You will no
longer be an individual, the personality will be
gone. Now you will have reached the highest you
possibly can. Secondly, remaining in this highest
possible state of knowing that ‘I am’, you will
realize that there is someone who knows the ‘I am’.
Till this realization comes you should at least
firmly believe in the dictum ‘I am that by which I
know I am’.

Reality prevails prior to the
knowledge ‘I am’; you must stay put at
the source of your creation, at the
beginning of the knowledge ‘I am’.
Reality ever prevails; it knows no coming and
going, birth and death, creation and destruction -
these are attributes of the ‘I am’. On the
attributeless Reality or the Absolute the ‘I am’ has
appeared and one day will disappear. At present
you have wandered away from the ‘I am’, come
back to it again and again and try to abide there
for some time. The ‘I am’ is the very beginning, the
source of everything, and in its wordless state is in
the closest proximity to the Reality. By residing in
the ‘I am’ you stand a better chance of arriving at
your natural state than from anywhere else.

When one is established in the final,
free Absolute state, the knowledge ‘I
am’ becomes ‘non-knowledge’.
The Absolute state is the ultimate state, or you can
say that it is the stateless state. After the
disappearance of the ‘I am’, which was the
primary and root concept, there is no content
anymore. The ‘I am’ having departed, there is no
duality anymore, the knowledge ‘I am’
becomes ‘non-knowledge’ as it is not required anymore.
The dissolution of the ‘I am’ is the end of all experience
as well, as who is to experience what? The
knowledge ‘I am’ is the initiator of everything, in
its absence nothing is left.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 10, 2013, 09:58:07 PM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/hearts/images/gbdhearts26.gif)
The first witnessing is that of ‘I am’,
the primary prerequisite for all further
witnessing, but to whom is the first
witnessing of ‘I am’ occurring?
The first thing that you came to know was that ‘you
are’ or ‘I am’. It is the first thing that you are a
witness to, the primary and mandatory prerequisite
for all further witnessing to occur. Once this ‘I am’
takes hold of you it grows to gigantic proportions,
this expansion is so enormous that you lose
awareness of the ‘I am’ itself in the process and go
about your various activities. It is the ‘I am’ that is
witnessing the world, but who is witnessing the ‘I
am’? That’s the question to which you have to find
an answer and that is what all the ‘Sadhana’
(practice) is for.

The borderline between ‘I am’
(beingness) and ‘I am not’ (nonbeingness) is the precise location where
the intellect subsides. It’s the ‘Mahayoga’ state. Be there!
Your arrival at the ‘I am’ in its wordless and pure
state is the first thing to achieve. Now, after you
have arrived here you have to dwell or stay here,
this will be possible only after repeated attempts.
Beware! This is a very slippery place! The pull of
the mind or intellect is very strong, it cannot bear
the ‘I am’ very long. But once you stabilize there,
the intellect, without disappearing, does so, too. It
is only after stabilizing in the ‘I am’ for a
prolonged period that a moment will come when,
quite spontaneously, you will also know ‘I am not’.
This is the border zone and the precise location
where the intellect subsides and you are in a state
of ‘not-knowing’. This is called the ‘Maha-yoga’ or
the ‘Great-yoga’, the union of ‘being’ and ‘nonbeing’
that is difficult to come by, hence ‘Great’.

Recognize the Atman by
understanding the knowledge ‘I am’, the
Atma-jnana, which is all pervading,
limitless and infinite. A very important statement was made earlier
where the knowledge ‘I am’ was said to be
‘Brahman’ with the ‘Parabrahman’ lying beyond
it. Another important statement is made here where
the ‘Atman’ or the Self is to be understood by
understanding the ‘I am’. The ‘I am’ is the
‘Atman’. The ‘Atman’ with qualities or identifying
itself with the body is the ‘Jivatman’ (Jiva=living
being). The ‘Atman’ without qualities is the
‘Nirmalatman’ (Nirmal=pure). The ‘Atman’ which
transcends both is the ‘Paramatman’ (The ultimate
transcendent Self). As you abide in the ‘I am’ you
will know the ‘Atman’ or Self in all its aspects, and
this is Atma-jnana or Self-knowledge. It is the
knowledge of your True being as the Absolute
which is all pervading, limitless and infinite.

(http://nisargadatta.org/photos/nisargadatta_maharaj_42.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 11, 2013, 10:44:08 AM
Nisargadatta Maharaj:

The Real does not die. The unreal never lived.

Once you know that death happens to the body and not to you, you just watch your body falling off like a discarded
garment.

The Real You is timeless and beyond birth and death. The body will survive as long as it is needed. It is not important
that it should live long.   

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 12, 2013, 12:57:38 AM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts38.gif)
Identify yourself with the highest
principle in you which is the knowledge
‘I am’. This will elevate you to the status
of ‘Brihaspati’ – the guru of gods.
Become completely one with the indwelling
knowledge ‘I am’, it is the highest possible
principle in you. First you must be able to see very
clearly that there something called the knowledge
‘I am’ in you - that is, you have not only to spot it,
but understand it in its totality. Then comes
‘Sadhana’ (practice), where you begin abiding in
the ‘I am’, and this, in its acute phase, results in
your becoming one with the ‘I am’, then only the ‘I
am’ remains and nothing else. The Guru says that
this will elevate you to the highest possible status,
which he calls ‘Brihaspati’, meaning the greatest
Guru, the Guru of Gods.

This knowingness ‘I am’ which
came spontaneously and you felt
gradually, is the ignorant-child-principle,
the ‘Balkrishna’ state.
The Guru now calls the ‘I am’, which
spontaneously appeared on you, the ignorant-child
principle or ‘Balkrishna’ state. This adds more to
your understanding of the ‘I am’. Indeed, when the
knowledge ‘I am’ dawned on you it was a state
complete ignorance. You did not know what this
sense of ‘being’ was and what to make of it. You
knew only two states, those of ‘I am’ and ‘I am
not’, which alternated on their own.

This ‘I am’ or Balkrishna state has
great potential. Here ‘Bal’ means the
child food body and ‘Krishna’ means
‘non-knowing’.
The Guru further goes on to explain this
ignorantchild principle or the Balkrishna state, which is
nothing else but the ‘I am’, as having great
potential. Why so? Because it is the primary
concept or illusion on which is constructed
everything else about you and your life. And, not
only you, but this ‘I am’ has created the entire
universe or cosmos. In its absence none of these exist.
‘Bal’ means the child food body, which also
implies strength or power and ‘Krishna’ means
‘non-knowing’, which implies not knowing its own
strength. This Balkrishna is very powerful and its
potential for creation is enormous, just like the
small seed that is quite unaware of its potential for
creating a large banyan tree.

To do away with body-mind sense or
identity, imbibe or dwell in the ‘I am’.
Later the ‘I am’ will merge into the
ultimate nature.
When the ‘I am’ dawned on you, in its very early
stages it did not identify with the body. You will
have to apply your mind, go back, and try to
recollect that phase when only the pure ‘I am’
existed with no adjuncts. It is much later and very
gradually that the ‘I am’ starts identifying with the
body initially, and mind also, together with time.
All this occurs with you yourself being quite
unaware of it; parents, teachers, friends, relatives
and surroundings contribute to the process and
strengthen the verbal ‘I am’- resulting in a well
developed, so-called ‘personality’. If you are lucky
enough, at some stage of your life, you will come
across the right Guru who will point out the fallacy
of this mistaken identity.
He now explains this knowledge ‘I am’ to you
 and asks you to abide in
it, to do away with the body-mind sense or your
present identity. By and by a moment will come
when the ‘I am’ will merge into your true ultimate
nature.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 13, 2013, 02:12:47 AM
(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/hearts/images/cabdhearts14.gif)

The highest type of rest is when ‘I
am’ and ‘I am not’ are both forgotten. It
is called ‘Param Vishranti’, which also
means total rest, complete relaxation or
utter quietude in the highest state.
The word ‘rest’ has to be understood in its highest
sense where you don’t have rest for a certain
period of time, but are eternally at rest. This state
has been called as ‘Param Vishranti’, or the
highest and final rest. In this state both the ‘I am’
and ‘I am not’ are forgotten. They are, in fact,
aspects of the consciousness and you are neither of
them. The meaning of the expression ‘Param
Vishranti’ has been given as the highest type of
rest. (In Marathi, ‘param’=highest, ‘vishranti’=
rest. To clarify even further, the word ‘vishranti’
maybe split into ‘visra’=forget, ‘anti’=in the end).

Having acquired and understood the
knowledge ‘I am’, stay there in seclusion
and don’t wander around here and there.
Getting stabilized in the knowledge ‘I am’, even
after having understood it, is extremely difficult.
Your identification with the body is one thing that
gets in the way and the other is the mind, which,
although it has understood the teaching,
is subconsciously not prepared to accept it. The mind
keeps prompting you ‘This can’t be it, it’s too
simple’, ‘Try this’, ‘Try that’, ‘It must be very
complex, search more’ and so on. Thus the
wandering continues endlessly and you remain
where you are. The Guru perceives this difficulty
and hence advises you to stay in seclusion – not
from society – but from thoughts, just in the sense
of ‘being’ or ‘I am’ and never wandering away
from it. Remember that not wandering through
physical seclusion maybe helpful but is quite
secondary to the not wandering of thoughts when
you seclude the ‘I am’ from the rest.

Once you stabilize in the ‘I am’, you
will realize that it is not the eternal state,
but ‘you’ are eternal and ancient.
You must have observed that although everyday
you see people around you die, you yourself feel
that you are going to continue as you are. Deep
down, sub-consciously, you believe that things will
remain as they are, nothing will change. Strangely
though, in retrospect, you find that things have
changed quite dramatically from what they were
several years back, especially your notions, ideas
and most of all priorities.  It is this sub-conscious
urge for eternity or immortality that has dragged
you into spirituality. In a way you were not wrong,
except that you mistakenly believed that you as a
body, a person or as the ‘I am so-and-so’ are going
to continue. Following the teaching of the Guru,
when you stabilize in the wordless ‘I am’, you will
realize that it is not eternal. You stand apart from
the ‘I am’ as the true formless Absolute which is a
witness to the ‘I am’ which has appeared on it.
This true being of yours is eternal and ancient.

The sequence is ‘I am’ the witness to
the whole manifestation, it occurs
simultaneously. The ‘I am’ subsiding,
what remains? You are ‘That’.
The moment you wake up you have the feeling ‘I
am a witness to the world’, it occurs so swiftly
that you never give any thought to the question ‘to
whom did the witnessing occur?’ Was it not to
something prior to the ‘I am’? Actually, the ‘I am’
and space go together and you instantly see the
world or this manifestation. After this, your
personality linked to your day to day life takes over
and equally instantly the ‘I am’ is also lost and
forgotten. As you come back to the wordless ‘I am’
and abide in it for a reasonable amount of time,
one day it subsides, then whatever remains, you
are ‘That’.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 13, 2013, 02:24:08 AM
(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/flowers/images/cabdflowers34.gif)
What I say is simple, when the ‘I
am’ arises, everything appears, when ‘I
am’ subsides everything disappears.
The real Guru’s words are always simple, for he is
no longer an individual. He expects nothing from
you except the development of a firm conviction in
the simple teaching that he imparts. It is indeed
through his grace that he has handed over
something so profound to you in such a simple
manner. Everything has been centered around the
‘I am’: the ‘I am’ arising, everything appears, the
‘I am’ subsiding, everything disappears. Just
understand the ‘I am’, abide in it and be free from
it and your job is done.

You want me to say something about
the post-‘I am’ manifestation, while I am
driving you to the pre-‘I am’ Absolute.
Just see how clear the Guru’s intentions are, his
sole concern is to drive you towards the Absolute,
which he says is prior to the ‘I am’. What can he
say about the post-‘I am’ manifestation? Since you
don’t understand the state prior to your ‘being’, or
rather you have never known it or given thought to
it, you urge him to say something that you know.
You know a lot about the post-‘I am’ manifestation,
you are comfortable with it, hence you would like
to hear something in that domain only and not
outside it.  Now put aside all that is post-‘I am’
manifestation and try to focus on what the Guru is
saying, which is about the pre-‘I am’ or the
Absolute.

(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/flowers/images/cabdflowers34.gif)

(http://www.enlightened-spirituality.org/images/Hindu_Nisargadatta_Maharaj_standing_outside_smaller.jpg)
(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/flowers/images/cabdflowers34.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 13, 2013, 02:15:41 PM
Q: How does it happen that each man creates his own world?

NM: When a number of people are asleep, each dreams his own dream. Only on awakening the question of many different dreams
arises and dissolves, when they are all seen as dreams, as something imagined.

Q: Even dream have  a foundation.

NM: In memory. Even then, what is remembered, is but another dream. The memory of the false cannot but give rise to the false.
There is nothing wrong with memory as such. What is false is its content. Remember facts, forget opinions.

Q: What is a fact?

NM: What is perceived in pure awareness, unaffected by desire, and fear is fact.

*****

Arunachala Siva. 

 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 12:15:16 AM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)
I am not telling you what the real is,
because words negate that. Whatever I
am telling you is not the truth, because it
has come from the ‘I am’.
The utmost honesty of the Guru must be
appreciated when he says that whatever he is
telling you is not the truth.
In fact it makes your understanding more clear,
and emphasizes the total unreliability of words to realize the truth.
But since we have no other means of receiving
instruction from the Guru he uses words and he
makes it clear that the real is beyond words. The
moment you utter a word it must come from the ‘I
am’ and the ‘I am’ is false.

I take you to the source ‘I am’ again
and again, on reaching and stabilizing
there you realize there is no ‘I am’!
The Guru is tireless in his efforts and very
generous indeed. All those who come to his door
receive the same treatment - that is, they are taken
to the source ‘I am’ again and again. He does not
talk about anything else, he wants to make the most 
of whatever time he has left in this physical body
and impart his teaching to all those who come. He
is hopeful that of the many that come at least a few,
or maybe only one, may understand what he is
saying, get stabilized in the ‘I am’, realize its
unreality and be free from it.

There is no explanation how this
seed, this consciousness or the
knowledge ‘I am’ has arisen. But once it
has come it keeps humming through the
‘gunas’.
The arising of the knowledge ‘I am’ occurs quite
spontaneously and there is no explanation as to
how this seed consciousness came to be.  Just as
there is no explanation why a child likes to play.
But once the knowledge ‘I am’ arises it likes to
keep humming through the ‘gunas’, the three
qualities that, along with the five elements, make
up the body. The word ‘humming’ has been used
because in Marathi ‘gun-gun’ means humming.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 12:21:08 AM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)
You must know how this ‘I am’
came about, as it is the only thing by
which you can unravel the whole mystery.
The key to this whole mystery of life lies in one and
only one thing and that is the knowledge ‘I am’.
The ‘I am’ has to be understood very clearly with
no doubts whatsoever in your mind. If necessary,
go through the words of the Guru again and again.
Once having understood it you will have to dwell
or reside in the ‘I am’ in its utmost purity
and then its relevance will stand exposed and you will know
about its arrival and departure.

Onto your Absoluteness, which is
without form or shape, came this
knowledge ‘I am’, which is also without
shape and form.
Just think about what you were prior to conception.
You were simply not there! Nothing! So where is
the question of form or shape in just infinite space?
You were happily placed, there was no worry at
all, and then this knowledge ‘I am’ arrived. This
knowledge ‘I am’ inherits the properties of your
Absoluteness in having no form and shape. Thus all
knowledge is formless because at its origin lies the
‘I am’.

This knowledge ‘I am’ has spontaneously ‘appeared’ on your
Absolute state, therefore it is an illusion.
You were ‘not there’ and spontaneously ‘you are’,
the ‘I am’ has ‘appeared’ on your Absolute state.
Was there any volition on your part in it? Not at
all, it’s like the dream which only ‘appears’ nonvolitionally when you fall asleep.
The dream 'appears’ to be true as long it lasts and,
like the dream, the ‘I am’, too, is an illusion only true as
long it lasts. With the disappearance of ‘I am’ you
are in your Absolute state.

. This knowledge ‘I am’, the ‘sattva’,
cannot tolerate itself, so it needs the
‘rajas’ (doing) and ‘tamas’ (claiming
doership) for support.
Understanding the ‘I am’ is one thing and abiding
in the ‘I am’ is quite a challenging task. It sounds
simple but the ‘Sadhana’ (practice) requires
considerable determination and earnestness on the
part of the seeker. It is made clear here that the ‘I
am’ in its purity is the ‘sattva’ quality, which
cannot tolerate itself (no wonder you slip!). The
‘sattva’ constantly demands the companionship of
the qualities ‘rajas’ (doing) and ‘tamas’ (claiming
doership). But this is a battle against the current,
remember you are going back, so hold on to the ‘I
am’ and persist.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers18.gif)
(http://1.bp.blogspot.com/-nK8pTWXHQlQ/TkNeAeBrw6I/AAAAAAAAACQ/oM8JSzHZgO8/s1600/nisargadatta_maharaj_portrait_03_16x12.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jyoti on January 15, 2013, 02:17:53 AM
What method did Nisargadatta Maharaj teach?
Did he instruct to ask Who am I? as Bhagavan did?
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 15, 2013, 10:17:55 AM
Dear Jyoti,

Sri Nisargadatta Maharaj did not use the phrase 'Who am I?' as the main plank. However, he spoke about unborn nature of Reality
and all else which are unreal never lived. He also said that all thinking is duality. The unthought state is Realization.

Arunachala Siva. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 06:26:12 PM
Dear Jyoti,

Sri Nisargadatta Maharaj's teachings are in essence same as Bhagavan's,he only uses differented words and little diferent aproach,explanations. He also ask us to question all,and ourselves,so it is the same question we need to ask. He more ask from us to watch our mind and ourselves in everyday life,to question our urges and motives,and to stay put in that knowledge and sense I Am,to pay atention only to that and try to be one with it.
It is same Bhagavan's teaching Be Still or Summa Iru. Stay in that Being from which everything came,stay as I am.

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 06:41:47 PM
Also,Sri Subramanian said the main point of Sri Nisargadatta Maharaj's teaching. 

All is That only,the Supreme. And we are that. Never born, never lived,never died. Supreme Eternal,Immortal abd Ever Shining Reality.

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 06:50:08 PM
Dear Sri Tushnim,

Yes,we already are That. Only the mind need to archive something,and only the mind is not realised and need realisation. Thoughts and this bodily perception,or perception from the body-mind point are ehst makes us believe we are this person. Believe...it belongs to person too...

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 15, 2013, 06:54:43 PM
There are many many similarities between the teachings of Sri Bhagavan and Nisargadatta Maharaj. For example, in
the matter of great utility of mantras.  See this conversation:

Q: The constant repetition of a few words, is it not a kind of madness?

NM: It is madness, But it is deliberate madness. All repetitiveness is tamas, but repeating the name of God is Sattva-tamas,
due to its high purpose. Because of the sattva element, the tamas element will wear out and will take the shape of complete
dispassion, detachment, relinquishment, aloofness, immutability.  Tamas becomes the firm foundation on which an integrated
life can be lived.

Q: The Immutable - does it die?

NM: It is the changing that dies. The immutable neither takes birth, nor lives nor dies. It is the timeless witness of life and death
and all changing things. You cannot call it dead because it is ever aware. Nor can you call it alive, for it does change.

*****

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 07:36:23 PM
Dear Sri Subramanian sir,

Yes,for me those teashings differ only in the way of expression. Both are very unique. But,both,Bhagavan and Maharaj drive to the same Unchangable and Perfect Reality.

Thats way Maharaj loved and respected Bhagavan that much. Both are That Absolute Reality, our Sadguru.

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Vladimir on January 15, 2013, 08:19:29 PM
There are many many similarities between the teachings of Sri Bhagavan and Nisargadatta Maharaj. For example, in
the matter of great utility of mantras.

Yes, Guru Mantra is very important element in the Inchegiri Sampradaya Teachings which Shri Nisargadatta Maharaj belongs to. Please, listen to this audio recording of his voice, Discourse 2:
http://netinetifilms.com/audio-discourses.shtml (http://netinetifilms.com/audio-discourses.shtml)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 11:30:46 PM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental17.gif)
The only ‘Sadhana’ (practice) is to think: I am not the body,
I am the formless, nameless knowledge ‘I am’ indwelling in this body.
It is stated very clearly that there is only one ‘Sadhana’ (practice) to undertake and that is to
abide in the knowledge ‘I am’ indwelling in this body.
This has to be done by bearing in mind three things:
firstly that I am not the body,
secondly that this knowledge is formless and thirdly that it is nameless or wordless.
This can be done if you go back to the moment when this feeling ‘I am’ first appeared on you.
During the initial period that followed after its appearance the ‘I am’ was in its
purest state and these three criteria applied to it.
   This done, you will not need to do anything else.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental17.gif)
When you abide for a sufficiently long time in the ‘I am’,
the knowledge ‘I am’ itself will make everything clear to you.
No external knowledge will be necessary.
To begin with, the ‘I am’ has to be completely understood and retraced back to its pure state
when you were not aware of the body. At that time the ‘I am’ was wordless,
formless and purely a feeling that ‘you are’. Having caught the ‘I am’
you have now to abide in it for a sufficiently long time,
this reversion and abidance will have to be done repeatedly.
In the process the knowledge ‘I am’ will befriend you and reveal its secret, and
then no external knowledge will be required
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental17.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 15, 2013, 11:41:23 PM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers33.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers33.gif)

When you clearly see that it is the ‘I am’ that is born,
you stand apart from it as the unborn.
The belief that you are born and will die one day is embedded very strongly in you at present
and hence fear ever prevails.
Following the Guru’s teaching you go back and come to the knowledge ‘I am’
and dwell there for a sufficient amount of time.
It is during this period of abidance in the ‘I am’ that a moment comes when you see very clearly
that it is the ‘I am’ that is born.
When you see this, you stand apart from it as the unborn, something which occurs almost immediately.


Once the ‘I am’ goes, what remains is the Original which is unconditioned, without attributes or identity.
This is called ‘Parabrahma’, or the Absolute.
The departure of the ‘I am’, marks the end of all concepts, or ‘the illusion’.
You are no longer a conditioned individual but stand as the Original -
and the Original has no attributes or identity.
How could the formless, nameless infinite have any attributes or identity? It is the very basis.
All that we see with attributes or identity have only appeared on it,
which again are based on the fundamental primordial concept or illusion ‘I am’.
Since the only means of communication we have is words or language,
this infinite has been called the ‘Parabrahman’ or the Absolute.


The absence of ‘I am’ is not experienced by ‘someone’; it has to be understood in such a manner
that the experiencer and the experience are one.
You are so deeply rooted in duality that you always feel that there must be ‘someone’ who will
experience nothingness, the void, space or the absence of ‘I am’.
It is impossible for the mind to conceive of a state of non-duality because it can
function only in a dual or subject-object mode.
Thus, obviously, the mind has to stop or you have to transcend the mind,
and for that to happen you have to come to the ‘I am’, which is the point from
where the mind begins.
When you abide in the ‘I am’, a moment comes when it disappears and then the experiencer
and the experience merge and what remains is your true natural state, beyond words or description.

(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers33.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers33.gif)

(http://www.spiritquotes.com/quotes/nisargadatta/nisargadatta_maharaj_quotes13.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 16, 2013, 10:14:07 AM
Q: If one is an artist, the essence of art is communication of feeling, of experience.

NM: To receive communication, you must be receptive.

Q: Of course. There must be a receiver. But if the transmitter does not transmit, of what use is the receiver?

NM: The Jnani belongs to all. He gives himself tirelessly and completely to whoever comes to him. If he is not a giver, he is
not a Jnani. Whatever he has, he shares.

Q: But can he share what he is? (his real nature).

NM: You mean, can he other into Jnanis? Yes and No. No, since Jnanis are not made, they realize themselves as such, when
they return to the source, their real nature. I cannot make you into what you already are. All I can tell you is the way, I traveled
and invite you to take it.

*****

Arunachala Siva.         
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 17, 2013, 12:31:02 AM
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The knowledge ‘I am’, which appeared in childhood, is a cheat as it has made you believe the illusion is true.
See how this knowledge ‘I am’ is a friend and foe as well. As a friend it can show you the way out, but, as a foe,
it has tricked you into believing you are a body. It has conned you into imagining you are a person born in this world,
and that one day you will die. This Janus-like nature of the ‘I am’ has to be understood, it is the lord of the gates with
two opposing faces.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental14.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental14.gif)
This knowledge ‘I am’ has dawned on you, thereafter witnessing began.
That ‘One’ who witnesses is separate from what is witnessed.
This knowledge ‘I am’ has come uncalled, it has appeared or dawned on you without your asking for it.
It came very spontaneously and swiftly, and before even you could do anything the witnessing of space began.
The ‘I am’ and space came together, you ‘saw’ and felt the body and started identifying the ‘I am’ with it.
In the process of going back you ponder on the question ‘who is witnessing?’ or ‘On whom did this ‘I am’ appear?’
Then you realize that the ‘One’ who witnesses has to stand apart from what is witnessed, and that this
‘One’ has been forever there.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental14.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental14.gif)

(http://www.inner-quest.org/Images%202/NM-372.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 17, 2013, 12:43:24 AM
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When you meditate on the knowledge ‘I am’, which is the beginning of knowledge, how can there be any questions?
Do you or do you not always have some question or the other, or some doubt at the back of your mind when you indulge in any activity?
Exactly the same happens when you enter the field of spirituality and begin meditation.
The biggest question which usually lingers in the background is ‘Is this all going to work or am I wasting time?
But what happens when you meditate on the knowledge ‘I am’ as prescribed? How can there be any question now?
If you have correctly understood the ‘I am’, you will see that it is the very beginning of knowledge, the ‘I am’ in its utmost purity.
As a part of the practice you have to abide in the ‘I am’ and not move from it.
If a question arises you can rest assured that you have wavered, or are no longer abiding in the ‘I am’. In fact, this is a very useful
means of assessing your progress in the ‘Sadhana’ (practice): the objective is to arrive at a stage when there are no questions arising anymore.

Use name, form and design only for worldly activities, otherwise just hold on to the knowledge ‘I am’ without body
awareness – beyond name, form or design. Although you maybe abiding in the ‘I am’, physically you are still lodged in the body,
something you cannot do away with. You have a name, form and design assigned to you by the world.
Well, since the world itself has given you all these, you may as well use these for all the worldly activities. Bear in mind always,
at all times and unwaveringly that you are none of these; they are only available to you.
Activities may go on, but you must keep holding on to the knowledge ‘I am’ without the body awareness.

(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/hearts/images/agbdhearts9.gif)(http://www.graphicsgrotto.com/animatedgifs/borders/dividers/hearts/images/agbdhearts9.gif)

Beautiful Talk with Nisargadatta Maharaj

http://www.youtube.com/watch?feature=player_detailpage&v=KlOhjrfuNPg (http://www.youtube.com/watch?feature=player_detailpage&v=KlOhjrfuNPg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on January 17, 2013, 12:14:57 PM
Quote:
“If a question arises you can rest assured that you have wavered, or are no longer abiding in the ‘I am’. In fact, this is a very useful
means of assessing your progress in the ‘Sadhana’ (practice): the objective is to arrive at a stage when there are no questions arising anymore.”


Dear Sri Jewell,
This is indeed the cardinal Teaching of the Sadguru, which we should assimilate rather well. If we do this consistently and is well ingrained, it acts like a magnetic compass which always moves to the north, that is, we always come to our Real Self. Sri Bhagwan also taught the same. For, instance, Sri Bhagwan said that the degree of absence of thoughts is the measure of our progress towards Self-Realisation. But Self-Realisation itself does not admit of progress; it is ever the same. The Self remains always in realization. The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realized. SO THOUGHTS MUST BE CHECKED BY SEEKING TO WHOM THEY ARISE. AND THUS WE GO TO OUR SOURCE, WHERE THEY DO NOT ARISE (Talk—618).  Therefore both Teachings amount to the same. If thoughts or questions arise we can rest assured that we have wavered and is therefore time to come back to ourselves.

Thanks very much, dear Sri Jewell.
Pranam,
  Anil     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 17, 2013, 10:26:17 PM
Dear Sri Anil,

Yes,that is very important part,absence of questions. It means that we dont need to know anymore,coz the one who is traying to know is the false one,one who will never know,the one who can know only object,and not something which is beyond knowing and not knowing. Like You said,the Supreme is as it is,it doasnt need realisation. It is the ego,the mind which needs it. It is again the thought.

Then,indeed,the best thing is to stay with root couse of illusion,and keep coming back until it becomes the habit. It is truly Supreme teaching of Sadguru,and the only thing which needs to be done. All questions belongs to this false entety,and it will never be satisfied with any answer,coz there is no one.
Then,what remains is to be still,and that is only possible with abindance in I Am,or Being.

Thank You Very much,dear Sri Anil!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 18, 2013, 02:50:20 AM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)

Go on to know the ‘I am’ without words, you must be that and not deviate from it for even a moment,
and then it will disappear. The knowledge ‘I am’, to which you have to come back, is the very first one that appeared on you
and you came to know that ‘you are’. At that moment you knew nothing about words or language, that
sense of being was non-verbal. You will have to apply yourself to grasp that state again, you have lived that state,
it was the period from when the ‘I am’ arose till you were taught to communicate verbally using words.
Come back to that state and do not deviate from there for even a moment, you have to relive that state,
only then will you understand it and then it will disappear!

(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)

On your true state has arisen this subtle principle ‘I am’, which is the
cause of all mischief. No ‘I am’, no question of mischief.
This subtle principle ‘I am’, which is subtler than the mind, has appeared on your True state. After it
appeared it remained in a pure state for some time and then began the piling up of words, language and concepts.
The ‘I am’ was now verbal and identified itself with body, you became ‘so-and-so’ living in this world as a person.
Your mind developed and became a workshop of mischief, but the root cause was the ‘I am’. Now you have come
back to that ‘I am’, the primary mischief-monger, you meditate on it and realize its falseness and it disappears.
You have now transcended the ‘I am’ so where is the question of any mischief?

(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)

Try to stabilize in the primary concept ‘I am’ in order to lose that and be free from all other concepts,
in understating the unreality of the ‘I am’ you are totally free. You are in turmoil, you are in despair, you are afraid,
and you are troubled with all this mess that you see around yourself. You seek freedom from all this.
You meet the Guru in some form, either human or his words recorded in books, and he explains to you all
about the ‘I am’ and its implications. Once he has done that, it is now up to you to do as he says. Come down
to the primary concept ‘I am’, abide in it and understand its unreality and be totally free. Always bear in mind
that whatever the Guru says is from his own experience and not hearsay.

(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/jewels/images/gbdjewels1.gif)

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 18, 2013, 02:14:01 PM
Q: Which desires are cogent?

NM: Desires which destroy their subjects, or objects, or do not subside on satisfaction, are self contradictory and cannot
be fulfilled. Only desires motivated by love, goodwill, and compassion are beneficial to both the subjects and objects and
can be fully satisfied.

*****

Arunachala Siva.

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 19, 2013, 05:49:00 AM
(http://www.graphicsgrotto.com/glittergraphics/flowers/images/gflowers81.gif)

Putting aside everything, stabilize in the ‘I am’. As you continue with this practice,
in the process you will transcend the ‘I am’.
Just throw aside everything that does not go with the ‘I am’, get your self firmly established there.
Again and again, repeatedly and tirelessly you have to continue with the practice of getting
stabilized in the ‘I am’. Then, at some moment, when the God ‘I am’ is pleased with you, he will
release his stranglehold and you will transcend it and become the Absolute.


The very core of this consciousness is the quality ‘I am’, there is no personality or individual there,
reside there and transcend it. The feeling that ‘you are’ or ‘I am’ is the very core of this consciousness
and common to all. It is there at the core in its absolute purity with no appendages or add-ons,
and in that state there is no question of any individuality or personality. All your efforts should be
directed towards coming to that pure state of ‘I am’ and reside there only.
If you do this with great sincerity and earnestness you are bound to transcend the ‘I am’ one day.
So understand the importance of earnest ‘being’.


Worship the knowledge ‘I am’ as God, as your Guru, the message ‘I am’ is there, the mind-flow is there,
stay in the ‘I am’ and realize you are neither. You must not only understand the ‘I am’, but also realize
its extreme importance.  Everything is created by the ‘I am’, worship it as God. 
It is the only means for your way out, so treat it like your guide or Guru. To begin with what do you have but
the knowledge ‘I am’- only without words? Later comes the verbal ‘I am’, your gathering of concepts
and thus begins the mind-flow. Now reverse this mind-flow, come to the verbal ‘I am’ and go past it
and stabilize in the non-verbal ‘I am’. In this process you shall realize that you are none of these.

(http://www.graphicsgrotto.com/glittergraphics/flowers/images/gflowers81.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 19, 2013, 01:20:55 PM
Q: I do get into peculiar states of deep absorption into myself but unpredictably and momentarily. I do not feel myself to be in
control of such states.

NM: The body is a material thing and needs time to change. The mind is but a set of mental habits, of ways of thinking and feeling,
and to change they must be brought to the surface and examined. This also takes time. Just resolve and persevere, the rest wil
take care of itself

****

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on January 19, 2013, 10:15:38 PM
Quote:
“The very core of this consciousness is the quality ‘I am’, there is no personality or individual there,
reside there and transcend it. The feeling that ‘you are’ or ‘I am’ is the very core of this consciousness
and common to all. It is there at the core in its absolute purity with no appendages or add-ons,
and in that state there is no question of any individuality or personality. All your efforts should be
directed towards coming to that pure state of ‘I am’ and reside there only.
If you do this with great sincerity and earnestness you are bound to transcend the ‘I am’ one day.
So understand the importance of earnest ‘being’.”

Dear Sri Jewell,

How wonderful and enlightening are the Words of Sri Maharaj! Yes, all our efforts should be directed to reach that Pure State of ‘I Am’ and once reached, we should abide there only, till abidance is effortless. In that State there is no question of any trace of individuality or personality—gross or subtle, for it is sure to get burnt in the great Fire of Knowledge, in the Jnanagni.

Thanks very much, dear Sri Jewell, for making available for us the great and enlightening Percept of the Sadguru.

Pranam,
  Anil

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 20, 2013, 05:23:27 AM
Dear Sri Anil,

Yes,the words of Maharaj are truly Wonderful,they reach my very being. From the first moment i heard them,they were like tunder for me. And He is pointing on the very essence,simply and strightforwardly. Beautiful,Golden,Sacred Guru words. Hold on to I Am and everything will be taken care of.

Thank You Very much,dear Sri Anil!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 20, 2013, 07:29:43 AM
(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/flowers/images/cabdflowers26.gif)

Before you occurred to yourself as ‘I
am’ you were the highest: Parabrahman.
Now, until the impurity of ‘I am the
body’ disappears stay put in the ‘I am’ quietude.
You will have to apply your mind and go back to
the moment when you first came to know
that ‘you are’ or the ‘I am’ appeared on you.
Now just wait here…prior to this what were you?
Go back further…prior to conception what or where you
were. Nothing! That’s it! You were the highest, the
Absolute or the Parabrahman. It’s only this total
absence that doesn’t require anything, is formless,
free and above all. On this stateless state appeared
the ‘I am’ and it caught hold of the body and
believed ‘I am the body’. This very idea is an
impurity, do away with it and abide in the stillness
and silence of the pure ‘I am’ without words, only
then do you stand a chance of reaching your true identity.


Your fall started with the appearance
of ‘I am’, then you blundered by
embracing the body as ‘I am’, all that
gathered thereafter is unreal.
The very appearance of ‘I am’ was the first
deception, more deception followed when the ‘I
am’ embraced the body.  This is the deceptive
foundation which caused you to blunder and build
upon it this mansion of your individuality. Your
very base, the ‘I am’, is false or unreal, so how can
anything that followed thereafter be real? Just see
how you have been tricked into believing
something that is totally unreal.


This is no joke, you can become
Parabrahman right now! You are
Parabrahman right now! Just focus your
attention on the ‘I am’.
The concept of being born as an individual with a
body and mind has been so strongly hammered into
you that you simply refuse to accept anything that
challenges it. In such a state of being, the truth that
you are the Absolute ‘Parabrahman’ in this very
moment may sound too far-fetched, or like a joke.
You can even become it right now by simply
focusing your attention on the ‘I am’. The moment
you do so you stand apart from the ‘I am’ as a
witness to it. Now, who is this witness?

(http://www.graphicsgrotto.com/clipartpictures/borders/dividers/flowers/images/cabdflowers26.gif)

(http://4.bp.blogspot.com/-G2qXoGUI9iI/TzcsN5er1DI/AAAAAAAAAPM/hf32o3NElMU/s1600/Nisargadatta%2B003.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 20, 2013, 01:35:04 PM
Q: What is meditation and what are its uses?

NM: As long as you are a beginner, certain formalized meditation or prayers may be good for you. But for a seeker for Reality,
there is only one meditation - the rigorous refusal to harbor thoughts. To be free from  thoughts is itself  meditation.

*****

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on January 20, 2013, 05:17:49 PM
Quote:

“It’s only this total
absence that doesn’t require anything, is formless,
free and above all. On this stateless state appeared
the ‘I am’ and it caught hold of the body and
believed ‘I am the body’. This very idea is an
impurity, do away with it and abide in the stillness
and silence of the pure ‘I am’ without words, only
then do you stand a chance of reaching your true identity.


   “The concept of being born as an individual with a
body and mind has been so strongly hammered into
you that you simply refuse to accept anything that
challenges it. In such a state of being, the truth that
you are the Absolute ‘Parabrahman’ in this very
moment may sound too far-fetched, or like a joke.
You can even become it right now by simply
focusing your attention on the ‘I am’. The moment
you do so you stand apart from the ‘I am’ as a
witness to it. Now, who is this witness?”



Dear Sri Jewell,

This is the most profound Teaching ever that enables us to reach our Real Self, that is, our True Identity or the Atma-swarupa. Sri Bhagwan’s Teaching of the Atma-vichara and Sri Maharaj’s Teaching of abidance in the stillness and silence of the pure ‘I am’ without words cut at the very root of the concept of being born as an individual with a body and the mind.  Sri Maharaj says that on our True Stateless State appeared ‘I am’ and it caught hold of the body and believed ‘I am the body’. Sri Bhagwan says the same, as you quoted in the other thread, that Atma-vichara (self inquiry) alone can reveal the truth that neither the ego nor the mind really exists, and enable one to realize the pure, undifferentiated being of the Self or the absolute.

THEREFORE, BOTH GREAT TEACHINGS, IN MY VIEW, IN ESSENCE, AMOUNT TO THE SAME, “GO THE WAY YOU CAME AND REACH YOUR TRUE IDENTITY, THE SELF OR THE ATMA-SWARUPA”.

Thanks very much, dear Sri Jewell.
Pranam,
  Anil
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 21, 2013, 12:36:45 AM
Dear Sri Anil,

Indeed,very true,the essence of Maharaj's teaching and Bhagavan's are driiving to the same,first concept,to the root of this ilusion,and the belief that we are this empty shell called body and this mind which made this illusion so persistent and real.

I like this words which He uses:"Total absence,formless and free." Free of everything,stillness,peace. And now and then mind wish to catch hold of that,to understand it. But can that be possible at all. Where is the need,when illusion can never be reality. Thinking betwean these lines,it look s,suddenly,so relaxing. Nowhere to go,nothing to do,just to rest.

These two Great teachings are truly the Supreme,and nothing else we need indeed. Like Bhagavan said:" Be still!" Follow the Best Direct Path and free yourself from burden of duality,from birth and death. Just Be and you will no need to be,and yet you are Reality itself.

Thank You Very much,dear Sri Anil!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 21, 2013, 05:03:27 AM
*
Your birth means the knowledge ‘I am’  **Sri Nisargadatta Maharaj*

*Pradeep Apte*aptep@yahoo.com
I thank my friend *Mr Vijay Deshpande* for sending me a copy of *‘Jean* *Dunn’s Journal’* from which I compiled these excerpts which are in the words of *Sri Nisargadatta Maharaj* as recorded by her from 1977-1981.

My state is such that my very existence, my beingness supports all the activities of the world. I do not directly participate in any of the activities. My presence means the happening of all the activities. This happening of the ‘I amness’ has spontaneously come. Only the cause is given as Prakriti-Purusha or the parents. It is a mere excuse.In trying to understand ourselves, we think we are born of parents and we will die. These are all misunderstandings. This beingness has come and will depart. There is no question of death.This Maya misguided me completely. They showed me my parents and called me a person. This Maya showed me the wrong direction. All this misdirection is due to the parents. Without my beingness nothing exists.So many people come and go. Actually what happens is that they dive deeply into the ocean of beingness.My state is the eternal state, prior to any happening, prior to any feelings, so why the hell should I dive into this ocean of beingness? Because, I already exist prior to the consciousness. That no-knowing Absolute state is not a subject matter to understand. Why did that no-knowingness state get involved in this knowingness state?When it is understood that the body is not one’s self, then one loses individuality and merges into the total manifestation. There is no self and other. When this is understood and the individuality lost, then whatever takes place in the world is realized to be merely the functioning and is only witnessed. There is no involvement.That which is apparent and present will disappear and that which is absent (not being phenomenally present) will remain for all time. Knowing this I am also aware that only that which is apparent can suffer and the suffering is to such an extent that even weeping won’t help. But only witnessing takes place. All experience, all knowledge that is generally accepted as knowledge, lasts only from the point the consciousness arose to the point where the consciousness disappears. That which I consider knowledge exists prior to the arrival of consciousness and lasts after the disappearance of the consciousness.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 21, 2013, 01:56:54 PM
Q: Forgive me a strange question. If somebody with a razor sharp sword should suddenly sever your head. what difference would
it make to you?

NM: None whatsoever. Just like a fire can outlast a mountain of fuel, so does Consciousness survive innumerable bodies and remain
eternal and ever lasting.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 21, 2013, 06:18:44 PM
Once the consciousness disappears, all that has appeared will disappear. The substratum, that knowledge which was there before the arrival of the consciousness, will remain even after the disappearance of the consciousness.I am at real peace when that which I am remains unalloyed. If it is alloyed with something and so long as I am conscious of it, there is still that sense of duality. Only when there is complete separation from it and I am in my own true nature, only then there is total peace. So long as consciousness is there and I want the consciousness, still the fact remains that I am one with consciousness and there is a sense of duality. Only when there is unawareness of awareness can there be complete peace and that can be only when the consciousness is not there.On my original state, when I was unaware of my awareness, this state of consciousness has come and gives me a sense of presence. It is the presence which is overbearing and overpowering me. The every sense of presence keeps me in bondage so I want that sense of presence to go away so that I can be in my original state.Your birth means the knowledge ‘I am’. This is relating to your body. The very seed of your birth contains the entire universe and cosmos. Go to that borderline which indicates from no-knowing to knowing state. Be there. The truth cannot be experienced. The truth is non-experiential, non-observable. Whatever you see and experience is natural, spontaneous. It is not indicative of personality or individuality.How long I was unaware of my awareness one doesn’t know, then suddenly this consciousness arises; so that consciousness which is latent in that awareness, for how long one doesn’t know, suddenly comes about, starts stirring. Does anyone think along these lines?  Awareness is not aware of its awareness.Once you know that you are, then everything is. When you don’t know that you are, nothing is. Whatever is witnessing is whole, total and complete. But when there is witnessing, it is incomplete.The Absolute can never be experienced; it is not an objective affair. When the light of the Self reflects on something, then witnessing of that something happens. When the Absolute puts the light, let us call it the light, in consciousness, consciousness knows ‘I am’.The Absolute Ultimate Identity of yours has no knowingness. It does not know itself. It is. Only through the consciousness, the witnessing happens to the Absolute, of the consciousness and because of the Absolute the consciousness knows ‘I am’.In my original state, I was awake, I was never asleep, and nobody else had told me, I know it for myself. There is no proof for it. This something I know intuitively, as a fact. It is not theoretical theory, it is fact that I know. In my perfect state I am perfect, total, and complete. I don’t know I am. There is nobody else except myself.


This and above quote is taken from Pradeep Apte's blog Nisargadatta Sadhana
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 21, 2013, 06:24:26 PM
Dear Jewell,

Nice article. The consciousness for worldly activities will disappear. The Consciousness is eternal, ever present, form less and name less.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 21, 2013, 06:38:56 PM
Dear Sri Subramanian sir,

Yes,the consciousness of You,me and the world will disapear,only Awareness will stay,i guess. Maharaj makes difference betvean consciousness and awareness,coz in and through consciousness is the world and everything,the I Am. He is talking about Absolute state,stateless state,beyond the manifestation,how i understood. The state free of being and duality whatsoever. And thats why the mind will never understand it,coz the mind is dual by its nature. That brings the question that even Awareness,like Maharaj said,cannot be there either. Aware of what?! That will stay,only "That".
 ???
With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 21, 2013, 07:32:01 PM
Dear Jewell,

Yes. However Sri Bhagavan uses consciousness and Consciousness in several places.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on January 21, 2013, 07:44:48 PM
Quote:
Sri NIsaragadatta Maharaj: “How long I was unaware of my awareness one doesn’t know, then suddenly this consciousness arises; so that consciousness which is latent in that awareness, for how long one doesn’t know, suddenly comes about, starts stirring. Does anyone think along these lines? Awareness is not aware of its awareness”

Dear Sri Jewell,

Yes. In Sri Maharaj’s Teaching, by consciousness is meant only objective consciousness or dual consciousness (suttarivu). The Absolute Consciousness or the Consciousness is represented by Awareness in His Teaching. It is Awareness Absolute such that ‘Awareness is not aware of Its awareness’.


Quote from Sri Jewell:
“And now and then mind wish to catch hold of that,to understand it. But can that be possible at all. Where is the need,when illusion can never be reality. Thinking betwean these lines,it look s,suddenly,so relaxing. Nowhere to go,nothing to do,just to rest.”

Dear Sri Jewell, your perception of the problem of the mind wishing or rising to understand is so vivid. The same has been portrayed in the ‘Ramana Puranam’ wonderfully thus:

When the ‘I’ thought does not arise,
and I unite [as pure being] with Him,
He remains merged with me
shining out as my very own fullness.
However, the very moment
I raise my head [thinking ‘I’],
to perceive His ancient form
He sees my oddness, scorns me,
and conceals Himself from me.

If I then bow down my head and die,
He flourishes within me,
shining His light as before.
Thus, the majesty of the Lord
will shine forth
only before the ‘I’ arises,
and after the ‘I’ subsides.
Who, then will have the power
to tell of His greatness?

Thanks very much.
Pranam,
  Anil
 
   

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 21, 2013, 10:40:45 PM
Dear Sri Anil,

Beautiful words from Bhagavan! Yes indeed,they are telling exsactly about impossible attempt of the mind to know the nature of Reality. When there is the mind,the Self is hidden from it,where is no mind,the Self is shining Eternaly.

Thank You Very much!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 22, 2013, 02:59:26 AM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/nature/images/gbdnature8.gif)
Give all your attention to the ‘I am’, which is timeless presence, the ‘I am’ applies to all, come back to it repeatedly.
Use your memory to go back in time to the stage when you just came to know that ‘you are’ without words.
Did you have a sense of time then?Did you know who you are or who your parents are?
Did you know where you were geographically located? You knew none of these, it was a timeless presence,
you did of course know space which came with the ‘I am’, but not time, and this timeless presence
applies to all. Come back to this timeless and wordless ‘I am’ again and again.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/nature/images/gbdnature8.gif)
Hang on to the ‘I am’ and go beyond it, without the ‘I am’ you are at peace and happy.
Right now you have this ‘I am’, hang on to it, it is the only means you have to go beyond,and there is nothing else.
And what has this ‘I am’ given you but conflict and misery? It came, it identified with the body
and you became an individual, now go back, come to the ‘I am’, transcend it and be peaceful and happy.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/nature/images/gbdnature8.gif)
Hold on to the ‘I am’ to the exclusion of everything else, the ‘I am’ in movement
creates the world, the ‘I am’ at peace becomes the Absolute. Leave everything aside
and just grab hold of the ‘I am’. Just observe its power, its stirrings, and its movements
that created the world along with which came all this turmoil and misery. Come back to the
‘I am’ and let the ‘I am’ be in the ‘I am’. Then it becomes still and disappears, and then there is
peace, for there is only the Absolute now.
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/nature/images/gbdnature8.gif)
Immortality is freedom from the feeling ‘I am’, to have that freedom remain in the
sense ‘I am’, it’s simple, it’s crude, yet it works! The feeling ‘I am’ is dormant at birth, it appears
spontaneously say around the age of three. It is the essence of the five elements that make up the body
or the food body. The body is a limitation, and as long as the ‘I am’ identifies itself with the body
there is no chance of freedom, and death is certain.  Eternity or immortality is possible only when you
are free from the ‘I am’. For this freedom to accrue you have to be after the ‘I am’, understand it, abide
in it and transcend it. Judging from the enormous amount of spiritual literature available, the
understanding, abidance and transcendence of the ‘I am’ appears to be too simple and crude
a ‘Sadhana’ or practice, yet it works!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 23, 2013, 04:23:21 AM
(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts7.gif)(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts7.gif)(http://www.graphicsgrotto.com/glittergraphics/hearts/images/ghearts7.gif)
In the womb the knowledge ‘I am’ is
dormant. It is the birth principle which contains everything.
The knowledge ‘I am’ is an assertive phenomenon
which is very strong and prevalent throughout
nature. The ‘I am’ is there in the egg released from
the ovum in the female and also in every sperm of
the male rapidly running towards the egg in the
womb. When the sperms hover around the egg
they are desperate to penetrate it and complete the
process of the conception of another ‘I am’. Finally
one of them manages to enter, fertilization occurs
and a new ‘I am’ is conceived. Thereafter it is a
multiplication and differentiation process forming
the embryo followed by the fetus in the womb. Each
cell of the fetus carries the ‘I am’ which lies
dormant in the womb - and it is the ‘I am’ that is
born. The ‘I am’ contains everything and asserts
itself strongly throughout the life of the body that is
born, of course mistakenly believing itself to be the body!

The birth principle is ‘Turiya’ (the
fourth state) which means ‘where consciousness is’.
Careful observation of the whole process of
reproduction, either sexual or other types prevalent
in nature, has shown that it is a strongly self
assertive phenomenon. Every living species wants
to propagate and perpetuate and the self assertive
‘I am’ is the birth principle that is integral to the
whole process.  Since the birth principle was
difficult to define or classify, it was simply called
‘Turiya’ by the ancient thinkers. The word ‘Turiya’
means ‘the fourth’, i.e. the fourth state of
consciousness that lies at the very base of the other three,
which are: waking, dream and deep sleep. It
also means ‘where the consciousness is’.

The experience that ‘I am’ or you
exist is ‘Turiya’. One who knows
‘Turiya’ is ‘Turiyatita’ (beyond the
fourth state), which is my state.
The ‘Turiya’ is absolutely fundamental to your
being and usually you are not aware of that state
due to your cycling through the other three states
which you are well aware of. The ‘Turiya’ is the ‘I
am’ in its pure wordless form and the one who
understands and transcends it is called ‘Turiyatita’
(the one beyond the fourth state), which is the state
of the Guru.

‘Turiya’ or ‘I am’ is within
consciousness, which is the product of five elements.
Being beyond the ‘Turiya’, the Guru knows it very
well and says that the ‘Turiya’ or the ‘I am’ is the
birth principle and is within the consciousness.
And, what is this consciousness or the ‘I am’? It is
a product of the five elements that make up the
body. It is the very essence of the five elements
and the three qualities and keeps on ‘humming’
throughout your life.

In order to stabilize in the ‘I am’ or
‘Turiya’ you must understand this birthprinciple.
The Guru once again stresses the importance of
understanding the ‘Turiya’, or the ‘I am’, in order
to get stabilized in it. For this you will have to
repeatedly go back to that moment when the ‘I am’
first appeared on you. The ‘Turiya’, which lay
dormant from the day of your conception, suddenly
or spontaneously popped up and you came to know
that ‘you are’. This wordless state of ‘Turiya’
prevailed for some time wherein you only knew
that ‘I am’ and ‘I am not’. Gradually, as a process
of your conditioning, the ‘I am’ soon identified
itself with the body and you became an individual
(Mr. or Ms. ‘so-and-so’) living in the world. The
three states of waking, dreaming and deep sleep
took over and you forgot the background ‘Turiya’.

‘Turiya’ or ‘I am’ is always
described as the witness state that sees
through the waking, dreaming and
sleeping. And ‘Turiyatita’ is even beyond that.
Further commenting on the ‘Turiya’ the Guru
describes it as the ‘witness’ or the witnessing state
that lies behind the waking, dreaming and deep
sleep states; it does all the witnessing through
these three states. Deep earnest meditation as
prescribed by the Guru is required in order to get
stabilized in the ‘Turiya’ or the ‘I am’, and only
then you stand a chance of transcending the ‘I am’
and becoming a ‘Turiyatita’, the one beyond the
‘Turiya’ or the ‘I am’.

(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers4.gif)(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers4.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 23, 2013, 01:20:37 PM

Q: Surely, you will also die.

NM: Life will escape, the body will die, but it will not affect me in the least. Beyond space and time, I AM, uncaused, uncausing,
yet, the very matrix of existence.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on January 23, 2013, 07:29:04 PM
Quote:
“The experience that ‘I am’ or you
exist is ‘Turiya’. One who knows
‘Turiya’ is ‘Turiyatita’ (beyond the
fourth state), which is my state.
The ‘Turiya’ is absolutely fundamental to your
being and usually you are not aware of that state
due to your cycling through the other three states
which you are well aware of. The ‘Turiya’ is the ‘I
am’ in its pure wordless form and the one who
understands and transcends it is called ‘Turiyatita’
(the one beyond the fourth state), which is the state
of the Guru.”


Dear Sri Jewell,
This is a very beautiful, elaborate and comprehensive Teaching of Sri Maharaj with regard to Turiya and Turiyatita. Essence of the Teaching remains the same though Sri Bhagwan uses only different terms to express the same Truth. For instance, Sri Bhagwan says that our real state is what is sometimes called Turiya or the fourth state which is always as it is and knows nothing of three states, viz., waking, dream and sleep. Because we call these as three states we call the Turiya as the fourth state. BUT IT IS NOT A STATE BUT THE REAL AND NATURAL STATE OF THE SELF. He says that it is the Turiya State of the Self, on which as the screen, all the three states of waking, dream and sleep pass, leaving the screen unaffected. Sri Bhagwan says that when this is realised, we know that it is not Turiya or fourth state, for a fourth state is only relative, but TURIYATITA, THE TRANSCENDENTAL STATE, WHICH IS SOMETIMES CALLED THE FOURTHE STATE.

Thanks very much, dear Sri jewell.
Pranam,
  Anil
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 24, 2013, 01:26:50 AM
Dear Sri Anil,

Yes indeed,the essence of both Great teachings are very the same,only Bhagavan uses defferent words and expressions. The turiya state is the background of all states,and the witness of them. It is the I Am in its purity,Pure consciousness,not identified with anything. Pure existence. And,like Maharaj said,our True state is even beyond that,beyond existence,coz existence is by itself illusion. It is only that I Am which is humming and brings the world and everything with it. Our True nature appears to be complete silence,nothingess,free of everything and perfect. And indeed,when through inquiry we become aware of of that witness,there appears to be witness of that witness too.
Both,Bhagavan and Maharaj stress the need to abide in that I am,pure consciousness,how can we understand it,and in that way transcedent it. It is the root of the illusion.

Great,Great teachings!

Thank You Very much,dear Sri Anil!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 24, 2013, 02:56:50 AM
Becoming established in the Awareness ‘I am’ is all that is important. Later on you also transcend the ‘I amness’. Just as a storm is a form created by nature, similarly this ‘I am’, this chemical, was also created. Forget about what I have told you, because that is also a mechanical thing, a chemical. Just be Aware, and then it won’t matter if you die a hundred times.
 


The knowledge that you are alive, that you exist, do you understand it thorugh any effort?
 

 The child has been given an idea who its parents are, but is just a concept. Similarly the ‘I am’ is just a concept. The child has been given the idea that ‘He is’. First you must investigate ‘Who is’ and what this ‘I amness’ is.You want to know what the support is for the ‘I am’? My parents supported me! When do these two people, the husband and the wife become parents? It’s when a child is born, is that not true? Where are the parents before the birth of the child? And what is the child? The child is the root of parents; the child is also the father of the parents. Because of the child the parents are. This shows how completely hollow our egos are.
 
(http://www.graphicsgrotto.com/clipartpictures/flowers/images/caflowers4.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 24, 2013, 03:11:52 AM
When the ‘I amness’ appears spontaneously, like a bolt of lightening, the illusion of Self-love is broken into five basic elements, space, air, earth, fire and water. But this Self-love, the ‘I am’ manifests itself as Sattva Guna to the one who accepts this as a natural process. When it is used for achieving something in the world it is referred to as Rajas Guna. When it is used to take credit for achievements, it is referred to as Tamas Guna.
 
 If you are able to establish yourself in the vital breath as you are, you become manifest. The vital breath, when it is conditioned by the body, you call it personality. But as matter the vital breath is spread all over, it is manifest; it is universal. If you establish in the vital breath as ‘I am’, that in itself will get you there. Don’t be dishonest to your vital breath, worship it, and when you do so, it can lead you anywhere, to any heights – this is the quintessence of my talks.

 These two entities are available to you, the vital force and the knowledge ‘I am’, the consciousness. They appear without any effort; they are there. Now, in order to be one with ‘Ishwara’, to understand the non-duality you must worship the vital force. Then that knowledge, which is in seed form, slowly grows. And the seeker becomes full of knowledge; in the process he transcends that, and the ultimate state is achieved.
 
(http://nisargadatta.org/photos3/nisargadatta_maharaj_134.jpg)

(http://www.graphicsgrotto.com/clipartpictures/flowers/images/caflowers4.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 24, 2013, 10:41:09 AM
Q:  Was your realization sudden or gradual?

NM: Neither. One is what one is timelessly. It is the mind that realizes as and when it gets cleared of desires and fears.

Q: Even the desire for realization?

NM: The desire to put an end to all desires is a most particular desire, just like the fear of being afraid is a most particular fear.
One stops you from grabbing and other from running. You may use the same words, but the states are not the same, The man
who seeks realization is not addicted to desires. He is a seeker who goes against desire, not with it. A general longing for liberation
is only the beginning. To find the proper means and use them is the next step. The seeker has only one goal in view. To find  his
own true being. Of all desires, it is the most ambitious, for nothing and nobody can satisfy it. The seeker and the sought are one
and the search alone matters.

******

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 24, 2013, 05:18:10 PM

 The active part is called Maya, and is due to the mind. The inactive part is called ‘I amness’ or Purusha, which is just watching. Only when you identify with that which is stationary, the Purusha, can you become the watcher of the ‘I amness’ and all of its activities.
 
 This body is only the food body for the consumption and the sustenance of the ‘I amness’. You have to remain in that Beingness 
or Consciousness with firm faith while having no identification with the body or the personality, or with name and form. Always identify yourself with Consciousness, it will take a while for this conviction to root, but persist.

 ‘You’ are above the waking and dreaming states, because those are only expressions of your Beingness. The waking and dreaming states pertain only to your ‘I amness’. We are only able to observe because of the ‘I amness’. When the ‘I amness’ is not there the tool to observe is also not there. If you are deep inside everything is gone! And there is no ‘I am’. Then the ‘I am’ merges in the Absolute.

(http://nisargadatta.org/photos3/nisargadatta_maharaj_124.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 24, 2013, 05:41:17 PM
NM: Maya is the Great Illusion. It is Unreality. Maya is illusive power that  veils the Reality. The nature of  Maya is to delude.
Maya is the totality of all mental projections.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 25, 2013, 06:53:57 PM
Do nothing, absolutely nothing! Just be, be the knowledge ‘I am’ only and abide there. To imbibe this, meditate on beingness only. Catch hold of the knowledge ‘I am’ in meditation. In this process, the realization occurs that ‘I’ the Absolute am not the ‘guna’ ‘I am’; therefore in meditation nothing is to be retained in memory. Nevertheless something will appear on the memory screen, but be unconcerned, just be, do nothing. Refrain from grasping anything in meditation; the moment you do, otherness begins, and so does duality. Nothing is to be done. Then all your riddles will be solved and dissolved. ‘Moolmaya’ – that is, the primary illusion – will release her stranglehold on you and will get lost.

 The fragrance or sweetness of the food-essence body is the knowledge ‘I am’. It has no name and form; it is the ‘I love’ state, the ‘I-taste’. But from your body-mind state, you will go to pilgrimages and various gurus. So long as the consciousness is there, that humming goes on, and who does the humming? The principle which is humming and saying, ‘I am, I am’ is itself your guru.
 
 For all beings it is the same experience. Early morning, immediately after waking, just the feeling ‘I am’ is felt inside or the beingness happens, and therefore further witnessing of all else happens. The first witnessing is that of ‘I am’, this primary witnessing is the prerequisite for all further witnessing. But to whom is the witnessing occurring? One that ever is, even without waking, to that ever-present substratum the witnessing of the waking state happens.
 
 But how can such a state be attained? Only if one totally accepts the knowledge ‘I am’ as oneself with full conviction and faith and 
firmly believes in the dictum ‘I am that by which I know I am’. This knowledge ‘I am’ is the ‘charan-amrita’. Why is it called ‘amrita’ – the nectar? Because it is said, by drinking nectar one becomes immortal. Thus a true devotee, by abiding in the knowledge ‘I am’ transcends the experience of death and attains immortality.
 

(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers12.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 25, 2013, 07:35:51 PM
Q: A friend of mine used to have terrible dreams night after night. Going to sleep would terrorize him. Nothing could help him.


NM: Company of truly good satangh would help him.

Q: Life itself is a nightmare.

NM: Satsangh  is the supreme remedy for all ills, physical and mental.

Q: Generally one cannot find such friendship.

NM: Then seek within. Your own self is your best friend.

****

Arunachala Siva.   
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 26, 2013, 08:44:52 PM
This is no joke, but you can become ‘Parabrahman’ right now. Only it is not a commodity that you can acquire. You, a hundred years ago, were the ‘Parabrahman’. Give me all the information about that state of a hundred years back. Focus your attention only on that consciousness ‘I am’. Don’t be led astray by all the so-called spiritual disciplines and rigmaroles.
 
 The aim is to awaken yourself to the faith in the self, ‘I am’. That is the entire purpose. So whatever is inductive to that development, you may accept. Suppose you have faith in a living guru, then, accept a living guru. If you have faith in a guru who has left his body, accept that guru.

 The vital force carries out all the activities. The mind communicates, and the knowledge ‘I am’ is merely a witness; this is the actual state of affairs. But all these – that is, food body quintessence, and the knowledge ‘I am’, the vital breath and the mind – these are all a temporary phase only; so long as the food essence is available, the knowingness will last.
 
 You are the knowledge ‘I am’. So if you want to worship, worship that knowledge ‘I am’. Be devoted to that ‘I amness’ only. When you do that, other rituals become redundant and useless. Finally when you realize that everything is useless, everything is ‘Brahman’, it means you are at the ‘Parabrahman’ level, the absolute level. When at that level, you will envision everything as useless, including the ‘Brahman’ because the ‘Brahman’ is also reduced to illusion. Therefore all these talks, including my own will be reduced to illusion when you reach the highest.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 26, 2013, 08:48:53 PM
(http://nisargadatta.org/photos4/nisargadatta_maharaj_151.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 27, 2013, 01:27:53 PM
Q:  Since all is pre-ordained, is our self realization also preordained?

NM: Destiny refers only to name and shape. Since you are neither body nor mind, destiny has no control over you. You are
completely free. The cup is conditioned by its shape, material use and so on. But the space within the cup is free. It happens
to be in the cup only when viewed in connection with the cup. Otherwise it is just space. As long there is a body, you appear
to be embodied. Without the body you are not disembodied  -- you just ARE.

Even destiny is but an idea. Words can be put together in so many ways! Statements can differ, but do they make any change
in the actual? There are so many theories devised for explaining things --- all are plausible, none is true. When you drive a car,
you are subjected to the laws of mechanics and chemistry. Step out of the car and you are under the laws of physiology and biochemistry.

****

Arunachala Siva.

 
     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on January 27, 2013, 04:59:40 PM
Quote:
“This is no joke, but you can become ‘Parabrahman’ right now. Only it is not a commodity that you can acquire. You, a hundred years ago, were the ‘Parabrahman’. Give me all the information about that state of a hundred years back. Focus your attention only on that consciousness ‘I am’. Don’t be led astray by all the so-called spiritual disciplines and rigmaroles.”

“The aim is to awaken yourself to the faith in the self, ‘I am’. That is the entire purpose. So whatever is inductive to that development, you may accept. Suppose you have faith in a living guru, then, accept a living guru. If you have faith in a guru who has left his body, accept that guru.”

“You are the knowledge ‘I am’. So if you want to worship, worship that knowledge ‘I am’. Be devoted to that ‘I amness’ only. When you do that, other rituals become redundant and useless. Finally when you realize that everything is useless, everything is ‘Brahman’, it means you are at the ‘Parabrahman’ level, the absolute level.”


Dear Sri Jewell,

This Teaching is, in my view, almost exactly the same as Sri Bhagwan’s Teaching and is the most wonderful, direct and straight Teaching ever. Sri Bhagwan also taught that if one wants to seek, reach, merge and abide in the Self as the Self, one must love the Self, which is not only an individual’s Self but One Self is the Self of all—world, jivas and God.  Sri Maharaj says here that the aim is to awaken oneself to the faith in the self ‘I am’. How simply, but profoundly, without employing any technical and scriptural terms, but nonetheless, most effectively and wonderfully, He teaches: “You are the knowledge ‘I am’. So if you want to worship, worship that knowledge ‘I am’. Be devoted to that ‘I amness’ only”.

Therefore, all that we have to practice is ‘to be still’ with the remembrance of the feeling ‘I’ or ‘I am’. Sri Maharaj directs us to focus our attention only on that consciousness ‘I am’, or to the knowledge ‘I am’. Thus it is sufficient if we cling to the feeling ‘I’ or the consciousness or the knowledge ‘I am’ uninterruptedly till the very end. Sri Bhagwan has taught that such attention to the feeling or sense of ‘I’, the common daily experience of one and everyone, is what is meant by Self-attention.

Therefore, dear friend, Sri jewell, we are indeed fortunate that we are devoted to this great Teaching, for when we adhere steadfastly to this Teaching, all other rituals become redundant and useless, as Sri Maharaj has taught.

Thanks very much, dear friend Sri Jewell.
Pranam,
  Anil   





Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 27, 2013, 11:25:50 PM
Dear Sri Anil,

Yes,Maharaj is using very direct and stright words,pointing always on what Bhagavan calls Self attention and Self abidance. Indeed,thats why i love Him so much,coz He is using simple words to describe everything,always going directly on the point,not using any complicated,Scriptural terms.
When i started this "journey",first Bhagavan found me,and with accepting His teaching,He pointed to me after some time on Maharaj. Then Maharaj found me,and i could say that i have found my Guru. Better to say,and in truth,He found me. Maharaj,my sweet Guru,my All...
From that day i always looked on Him like my Guru and Bhagavan my Sadguru. Well,the Truth is,i find always very hard to separate them. There was some special feeling toward each,very unique.  Which is funny when i look at it,They are verily the same. One,same source,Guru,God,my True Self,Grace and Love. Guru and Sadguru. And so true, teachings are almost the same. In essence they are.

Hold to the knowledge I Am is same Be Still indeed. Because in stillness we abide in that I am. Like You beautifuly said,it is truly common experiences of all. Through the I Am everything else is possible. It is existence,knowledge that we exist,and it is substratum of all. It is indeed very obvious and common to all.

Then,so true,we dont need nothing else,only to Abide in the Self. Direct, Golden way. Simple and in the same time so profound.

Thank You so much,my friend,dear Sri Anil!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 28, 2013, 02:12:52 AM
  (http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ornamental/images/gbdornamental11.gif)   
  The ‘sadhana’, the discipline, is only this: The knowledge which is dwelling in this body, the quintessence of these three ‘gunas’ – the knowledge ‘I am’, ‘I am that’ – this is the initial step. You must be one with it; you must abide in that only. You have to think ‘I am not the body but I am that formless, nameless knowledge indwelling in this body’; that (is) ‘I am’. When you abide sufficiently long in this state, whatever doubts you may have, that knowledge ‘I am’ itself will sprout out with life and meaning for you, intended for you only, and everything will become clear. No external knowledge will be necessary.

 When that witness itself, which is ‘I am’, subsides, what remains? With the witness gone, all other things have disappeared too. By the same token upon the arising of the ‘I am’, the whole manifestation takes place; these two are not separate, they are one, ‘I am’ is the witness, the entire manifest world is because of this.
 
 The primary illusion is only this knowingness ‘I am’, prior to that there was no illusion. This very consciousness is the source of illusion. This illusion or consciousness or ‘I amness’ does not remain as something eternal. It is liberated; this non-eternal consciousness is liberated, when the knowingness is transformed into non-knowingness, that is liberation.
 
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 28, 2013, 01:27:50 PM
Q: People come to you for advice. How do you know what to answer?

NM: As I hear the question, so do I hear the answers.

Q: And how do you know that your answer is right?

NM: Once I know the true source of the answers, I need not doubt  them. From a pure source, only pure water will flow. I am not
concerned with people's desires and fears. I am in tune with the facts, not with opinions. Man takes his name and shape to himself,
while I take nothing to myself. Were I to think myself to be a body known by its name, I would not have been able to answer your
questions. Were I to take you to be a mere body, there would be no benefit to you, from my answers. No true teacher indulges
in opinions. He sees things as they are and shows them as they are. If you take people to be what they think themselves to be,
you will only hurt them, as they hurt themselves so grievously all the time. But if you see them as they are in reality, it will do them
enormous good. If they ask you what to do, what practices to adopt, which way of life to follow, answer: Do nothing, just be.
In Being, all happens naturally.

******

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 30, 2013, 06:16:43 AM
You are not the personality or the individual. The quintessence of this food, which in turn is the outcome of the five-elemental play, is the taste ‘I am’. ‘I am’ is not a personality or an individual. I am addressing that principle, that touch of ‘I am’, that consciousness which is the product of the food essence body.
 
Now what is it that we are concerned with? We are dealing with the physical form, which is made up of, and fed by, the five elements. In that form are operating the life force (the vital breath) and this consciousness that is, the knowledge ‘I am’ or the sense of being, the sense of existence. The latter is the ‘sentience’, which is the gift of the consciousness.
 
 You did not have the concept ‘I am’ in the course of the nine months in the womb. Understanding this state of affairs, the concept ‘I am’ comes spontaneously and goes spontaneously. Amazingly, when it appears, it is accepted as real. All subsequent misconceptions arise from the feeling of reality in the ‘I amness’. Try to stabilize in the primary concept ‘I am’, in order to lose that and with it all other concepts. Why am I totally free? Because I have understood the unreality of that ‘I am’.
 

(http://nisargadatta.org/photos4/nisargadatta_maharaj_156.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 30, 2013, 09:36:31 AM

Q: If we have to wait for a change of heart, we shall have to wait indefinitely. Yours is a counsel of perfection, which is also a
counsel of despair. When all are perfect, the world will be perfect. What useless truism!

NM: I did not say it. I only said: You cannot change the world before changing yourself. I did not say, ---- before changing everybody.
It is neither necessary,  nor possible to change others. But if you can change yourself you will find that no other change is needed.
To change the picture, you merely change the film. You do not attack the cinema screen!

******

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 30, 2013, 05:09:41 PM
(http://www.graphicsgrotto.com/glittergraphics/flowers/images/gflowers81.gif)
The ‘I am’ itself is the world, go to the source and find out how it appeared and when.
As your understanding of the knowledge ‘I am’ becomes clear you realize that everything rests on the ‘I am’.
It is the very basis of the world that you see around you. Prior to the arrival of the knowledge ‘I am’
or during deep sleep you never knew or know about the existence of any world at all.
The ‘I am’ is at the very beginning, so you  have to go back to it and not only go back but
spend a considerable amount of time there, only then will you come to know how it came to be.


The conviction that the ‘I am’ and the world never existed can happen only to ‘Parabrahman’ (The Absolute).
As you abide in the ‘I am’ after fully understanding it or earnestly doing the ‘Sadhana’ (practice) as
prescribed by the Guru, a moment comes when you transcend the ‘I am’. On this happening both the ‘I
am’ and the world disappear and you enter the Absolute or ‘Parabrahman’ state. Only in this state
will you have the conviction that the ‘I am’ and the world never existed. The Guru is in that state,
he has gone beyond the ‘I am’ and this world, he is only using the ‘I am’ or his ‘being’ to communicate
with anybody who comes to him.


To stabilize in the ‘I am’, which has no name and form, is itself liberation. As you come back to the ‘I am’
in its purest form, i.e. as it was in its nascent state, and get stabilized there you become devoid of name and form.
The nascent ‘I am’ is common to all, does not belong to anybody and has no name or form. You have been
in this state in the very early stages of your life when you prevailed in the ‘I am’ only and knew
nothing else. Apply your mind and try to recollect it and then try to live it.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: eranilkumarsinha on January 30, 2013, 07:53:58 PM
Dear Sri Jewell,

This is the wonderful Teaching of a great master, taught simply yet in a tellingly profound manner.

Thanks vey much, dear Sri Jewell.
Pranam,
 Anil
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on January 31, 2013, 09:25:15 AM
Q: The harmonized people may be called natural, ruled by law, while the disintegrated are chaotic and subject to accidents.


NM: The very idea of chaos presupposes the sense of orderly, the organic, the inter-related. Chaos and Cosmos.  They are the
two aspects of the same state.


*****

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on January 31, 2013, 08:51:10 PM
(http://www.graphicsgrotto.com/glittergraphics/borders/dividers/flowers/images/gbdflowers12.gif)
What is the most ingrained habit you have? It is to say ‘I am’. This is the root habit. Words and experiences are unworthy of you. This habit of experiencing will not go until you realize that all this is the domain of five elements, and the experiences in the five elements, are unreal. This ‘I amness’ itself is unreal.

 Because the ‘I am’ principle is there, it is moving all over. To recognize it, you put on various uniforms in order to give it identity, but the principle is already there, and because of that principle you are engaging in various activities. Unless you wear the uniform (the body) you will not be able to conduct any activities. Once you discard this ‘I amness’ uniform, what remains is the ‘Parabrahman”. That which is eternally current is the ‘Parabrahman’

 Ultimately one must go beyond knowledge, but the knowledge must come, and knowledge can come by constant meditation. By meditating, the knowledge ‘I am’ gradually settles down and merges with universal knowledge, and thereby becomes totally free, like the sky or the space. It is not possible for you to acquire knowledge, you ‘are’ knowledge. You are what you are seeking.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 01, 2013, 12:52:20 PM
Q: There is suffering and bloodshed in East Pakistan, (now Bangladesh) at the present moment. How do you look at it?
How does it appear to you, how do you react to it?

NM: In Pure Consciousness , nothing ever happens.

Q: Please come down from these metaphysical heights! Of what use is it to suffering man to be told that nobody is aware of his
suffering but himself? To relegate everything, to illusion is insult added to injury. The Bengali of East Pakistan is a fact and his
suffering is a fact. Please do not analyze them out of existence!  You are reading newspapers, you hear people talking about it.
You cannot plead ignorance. Now, what is your attitude to what is happening?

NM: No attitude.  Nothing is happening!

Q: Any day there may be riot right in front of you, perhaps people killing each other. Surely, you cannot say: nothing is happening
and remain aloof?

NM: I never talked of remaining aloof. You could as well see me jumping into the fray to save somebody and getting killed. Yet,
to me nothing happened!

*******

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 02, 2013, 02:38:05 AM
The emergence of this beingness itself constitutes time. Everything is beingness, but I, the Absolute, am not that. In meditation there was space, when suddenly two forms appeared out of no-form, ‘Prakriti’ and ‘Purusha’ and the quintessence of these forms was the knowledge ‘I am’.

 The Guru tells you ‘Get rid of concepts, just be yourself’. The seeker having understood what the Guru said gets rid of the concepts, and now, as the first step, the seeker dwells in the state ‘I am’, just being. First of all there is the knowingness ‘I am’, without words, with that knowingness the world is. Now when the seeker goes into meditation, that knowingness goes into no-knowingness. This is the highest state in the hierarchy when the body aspect is there because this knowing and no-knowing are aspects of the body, and body means consciousness, and in the realm of consciousness, knowingness and no-knowingness exist. The Absolute transcends knowingness and no-knowingness. So, no-knowingness is the highest in the hierarchy of spirituality, and the destination is the transcendence of knowingness and no-knowingness.

 The ‘Linga-deha’ is the seed, the chemical, the product of the five elemental essences which give rise to and sustain the consciousness ‘I am’. Just like the seed of a tree, that seed latently contains all future manifestations and expressions of the tree that will sprout out of the seed. You take a fountain pen and on the paper you put a drop of ink, so that drop is the ‘Linga-deha’. That drop is the moment of conception; its expression is the thought-free state, like space, in the knowingness state. That ‘Linga-deha’, that little drop, and the knowledge ‘I am’ is the same.
(http://nisargadatta.org/photos4/nisargadatta_maharaj_158.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 02, 2013, 01:14:09 PM
Q: But thinking, reasoning, is the mind's normal state. The mind just cannot stop working.

NM:  It may be the habitual state. But it need not be the normal state. A normal state cannot be painful, while wrong habit often
leads to chronic pain.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 02, 2013, 09:24:28 PM
    (http://]http://www.graphicsgrotto.com/glittergraphics/borders/dividers/ribbons/images/gbdribbons2.gif)   
o long as the concept ‘I am’ is still there, they (people who contact maharaj) have not gone beyond or prior to it; they have not gone beyond the total manifestation. So now when people come here, I talk with them, from what level am I talking? I am talking from the level that you are consciousness and not the body-mind. In my state whatever comes out is from the total manifestation, not from the point of view of the Absolute. Hang on to that consciousness, which is your only capital, and do ‘dhyana’ and let that unfold whatever knowledge has to be unfolded

 What is this state before this knowledge ‘I am’ came upon me? When the knowledge ‘I am’ came, the one who is satisfied with that will reach the state where he considers himself God and ‘Brahman’. But he does not go beyond it or prior to it. In the ultimate state lies the prior state; that is, the state before this knowledge ‘I am’ ever dawned on me – the highest state, the best state, the original state.

 My Guru told me ‘Divinity’ (Paramatman) is what you are’, I heard it and I accepted it, I did not want to gain anything, I just accepted it. I never knew that ‘I’ existed and suddenly I was aware that ‘I am’ this Absolute Truth. I had complete faith in the words of my Guru and then later on everything happened spontaneously.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 02, 2013, 09:31:28 PM
Take it that you are That. ‘That’ means no shape, no design. Whatever you see pertains only to That, to your ‘I amness’. Spontaneously ‘It is’! You are That principle. Don’t try to unravel it with your intellect. Just observe and accept it as it is.
 

 That principle ‘I am’ is your illusion but the Oneness got rid of that illusion. Then one is without body or mind. The principle of Oneness has no shape, therefore male and female have no shape – this is the wedding of the male and female. At that stage the barren women conceived and progeny is delivered! That is the ‘I am’ state and that is the universe. But this Oneness is not a state of illusion.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 03, 2013, 07:22:31 AM
Dear Jewell,

Nice. NM also uses the words I am-ness in many places.

Q: We live in a volcano and we are always in danger. I agree that the company of people whose mind is peaceful has a
very soothing effect. But as soon as I am away from them, the old trouble starts. This is why I come periodically to India
to seek the company of my Guru.

NM: You think you are coming and going, passing through various states and moods. I see things as they are, momentary
events, presenting themselves to me in rapid succession, deriving their being from me, yet definitely neither me nor mine.
Among the phenomena I am not one, nor subject to any. I am independent so simply and totally, that your mind, accustomed
to opposition and denial, cannot grasp it.  I mean literally what I say: I do not need to oppose, or deny, because it is clear to me
that I cannot be the opposite or denial of anything. I am just beyond, in a different dimension altogether. Do not look for me in
identification with, or opposition to something. I am where desire and fear are not. Now, what is your experience? Do you also
feel that you stand totally aloof from all transient things?

******

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 03, 2013, 08:59:31 PM
Dear Sri Subramanian sir,

Yes,Maharaj uses that word offten,also with consciousness and Absolute.
It is very beautiful and profound part of the dialogue You have posted. Whenever i read something like this,i stand mute,not able to say,or to grasp anything. Just stay in wonder...

Thank You so much,Sir!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 03, 2013, 09:10:10 PM
(http://images.coolchaser.com/themes/t/122877-i58.photobucket.com-albums-g247-Mrsrem05-39-FloatHearts.gif)(http://images.coolchaser.com/themes/t/122877-i58.photobucket.com-albums-g247-Mrsrem05-39-FloatHearts.gif)(http://images.coolchaser.com/themes/t/122877-i58.photobucket.com-albums-g247-Mrsrem05-39-FloatHearts.gif)(http://images.coolchaser.com/themes/t/122877-i58.photobucket.com-albums-g247-Mrsrem05-39-FloatHearts.gif)(http://images.coolchaser.com/themes/t/122877-i58.photobucket.com-albums-g247-Mrsrem05-39-FloatHearts.gif)(http://images.coolchaser.com/themes/t/122877-i58.photobucket.com-albums-g247-Mrsrem05-39-FloatHearts.gif)
In the absence of the basic concept ‘I am’, there is no thought, no awareness, and no consciousness of one’s existence.
Understanding the importance of the basic concept ‘I am’ comes by constantly pondering on it. The more you dwell on it, the more you realize that
‘yes, this is it’. On this ‘I am’ rests everything: all the thoughts that prevail, all the actions that you perform, the very awareness of your being, your
existence; the ‘I am’having gone all these go, like in the state of deep sleep or that period before the ‘I am’ arose.

The ‘I am’ in you came from the ‘I am’ in your parents, but only then could they be called parents!
The fact that the ‘I am’ came from the ‘I am’ in your parents, or that your parents created you is the usual, conventional understanding. But just
think of it the other way around, your parents could be called ‘parents’ only after your arrival, not before that! Before that they were just a couple,
prospective parents, but not parents yet, until your arrival. Looking at it in this manner, in a way, you have created the ‘parents’.
So who created whom? Yet we talk of all this being the reality! Is it? 

The ‘I am’ is the divinity in you and cause of the sacred repetition (‘Japa’) in you breath of ‘So Hum’ (I am ‘That’).
The ‘I am’ is the divinity or God in you and makes its presence felt through the sacred repetition or ‘Japa’ continuously going on in you in the form
of breath. The ancient ones carefully observed the breath and found two subtle sounds in it at every inhalation and exhalation. When you
inhale deeply and slowly you can hear ‘Soooo’ and when you exhale, again slowly you can hear ‘Huuum’. These sounds are called ‘So Hum’,
which in Sanskrit means ‘I am That’. Many practitioners do this meditation of focusing their attention on the breath and observing the sound
‘So Hum’, which is regarded as a ‘mantra’ (condensed sacred words with a deep meaning).


 The Absolute doesn’t know that ‘It is’. Only when the knowledge ‘I am’ spontaneously appeared did it know ‘It is’.
There is no question of there being any experience in the Absolute or the ‘Parabrahman’.
All experiences demand the necessity of duality in the form of the experiencer (subject) and the experienced (object).
The Absolute is a non-dual state, so who is to experience what? Moreover, the Absolute,
does not require any experience or the need to know that ‘it is’. By the spontaneous appearance of the knowledge ‘I am’ it came to
know that ‘it is’, yet it doesn’t require the ‘I am’ at all, for it is complete in itself, devoid of any wants.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 04, 2013, 02:06:40 PM
Q: Can I think 'I am God'?

NM: Don't identify yourself with an idea. If you mean by God, the Unknown, then you merely say, 'I do not know what I am'. If
you know God, as you know yourself, you need not say it. Best is the simple feeling I AM.' Dwell on it patiently. Here patience
is wisdom. Don't think of failure. There can be no failure in this undertaking.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 05, 2013, 02:12:30 AM
The sense of taste comes from the element earth, perception emanates from air and sound from space, but the primary concept 
is ‘I am’. First without sound you know ‘I am’ (as when you awaken from deep sleep), then you say ‘I am’, with this comes the need ‘to be’. With the departure of the vital breath, there is no sound, no language, no warmth – its death, death is also a concept. Nevertheless, everything dwells in food essence quality (‘I am’), when this disappears – it is all over. To sustain beingness, the product of food, we eat food, but that is not your identity.
 
 Without the intake of food, there is no opportunity to say ‘I am’, out of the essence of the earth sprouts vegetation and out of that sprouts the ‘I am’, realize this without eyesight or intellect. That principle likes to cry, enjoy, and laugh, but you are not that, realize this only. Become one with the ‘I am’, then you can transcend it, then ‘I the Absolute’ am not the ‘I am’.
 
 You are ‘That’ only, prior to them (concepts and memory) is the ‘I am’, further still when you recede, is the Absolute. But most people die with memory and concepts. Who understands that memory is not operating today? It’s the knowledge ‘I am’. Surrender to the beingness, from it all movement happens; go to the source of the movement which is the beingness. Hammer it into yourself that your own beingness is the parent of the entire manifestation. Beingness will help you in abiding in itself, beingness is observed by the Ultimate (the Absolute) that has no senses, no eyes, but witnessing just happens. I am introducing you to your own beingness, the first stage is to meditate on the beingness, abide in it.
 


Sri Nisargadatta Maharaj
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 05, 2013, 10:54:20 AM


Q: But can anything be left for good?

NM: You want something like a round the clock ecstasy. Ecstasies come and go, necessarily, for the human brain cannot
stand the tension for a long time. A prolonged ecstasy will burn out your brain, unless it is extremely pure, and subtle. In
nature, nothing is at stand still, everything pulsates, appears and disappears. Heart, breath, digestion, sleep and waking, ---
birth and death -- everything comes and goes in waves. Rhythm, periodicity, harmonious alternation of extremities is the rule.
No use rebelling against the very pattern of life. If you seek the immutable, go beyond experience. When I say, remember "I am"
all the time. I mean: 'come back to it repeatedly.' No particular thought can be the mind's natural state, only silence. Not the idea
of silence, but silence itself. When the mind is in its natural state, it reverts to silence spontaneously after every experience, or
rather, every experience happens against the background of silence.

Now, what you have learnt here becomes the seed. You may forget it --- apparently. But it will live and in due season sprout
and grow and bring forth flowers and fruits. All will happen by itself. You need not do anything. Only do not prevent it.

*******

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 05, 2013, 09:05:00 PM
By staying in this knowledge (‘I am’) you can dissolve the subtle body. The pill – the three states (waking, sleep and beingness) – dissolves. Then there is no coming, till then the subtle body will remain. So long the food essence is there the ‘I am’ knowledge is there, once the essence is exhausted, knowingness goes.

 Become free from concepts, no concepts, including the ‘I am’. The ‘I am’ is the primary concept, the primary illusion The primary 
concept itself, for its sustenance, created so many substances, like wheat flour and wheat products. Out of the touch of ‘I amness’ arose so many concepts and various names.
 
 Go to the source and be established there, then, there is no change. You might have read the Gita, who is there to judge its soundness? The knowledge ‘I am’ has to approve whatever is said there. Establish yourself in the Self, whatever you are prior to the ‘I am’, get established there. When this abidance in the Self is achieved, all talks with sound gibberish.


(http://nisargadatta.org/photos3/nisargadatta_maharaj_115.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 07, 2013, 01:43:58 PM
Q: There can be much suffering in love.

NM: Then what is love? Is it not a state of being rather than a state of mind? Must you know that you love in order to love?
Did you not love your mother unknowingly? Your craving for her love, for an opportunity to love her, is it not the movement
of love? Is not love as much a part of you, as consciousness of being? You sought the love of your mother, because you loved her.

Q: But she would not let me!

NM: She could not stop  you.

Q: Then, why was I unhappy all my life?

NM: Because you did not go down to the very roots of your being.  It is your complete ignorance of yourself, that covered up
your love and happiness and made you seek for what you have never lost. Love is will, the will to share your happiness with all.
Being happy --- making happy --- this is the rhythm of love.

*****

Arunachala Siva.         
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 08, 2013, 05:01:46 AM
(http://yoursmiles.org/gsmile/heart/g13094.gif)
Everyone, from plants to creatures, want and know the ‘I am’ to be there, once we have existence, we want it to continue. Your experience is because of the beingness, the world depends on beingness, is it happy or miserable? When your beingness is not 
there, is it happy or miserable?

You know the body, but you are not the body. When you go to sleep, sleep with the remembrance of that truth.

 The ‘I am’ is the only God to be pleased. Whatever you presently know about God is only bargaining. Your very existence or beingness is the proof that God exists. If I am not, God is not. God’s existence is due to the consciousness, the ‘I am’, please it and it will lead you to its source.
 
 Intelligence is innately there like fire in the match stick. The final culmination of the elemental interplay is the human body, where the touch of ‘I am’ appears. Birth is like a spark coming from the rubbing of stones, there is the elemental friction and you have the spark ‘I am’. The qualities of a Bodhisattva are due to the knowledge ‘I am’, but that is temporary and so the perfect Jnani says all manifestation is unreal, only ‘Parabrahman’ is real.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 08, 2013, 03:54:07 PM


Q:  I do see and admit that that the outer chaos is merely a reflection of my own inner disharmony. But what is the remedy?

NM: Do not seek remedies.

Q: Sometimes one is in a 'state of grace' and life is happy and harmonious. But such a state does not last! The mood changes
and all goes wrong.

NM: If you could only keep quiet, clear of memories and expectations, you would be able to discern the beautiful pattern of events.
It is your restlessness that causes chaos.

Q: For the full three hours, that I spent in the airline office, I was practicing patience and forbearance. It did not speed up
matters.

NM: At least it did not slow them down, as your kicking would have surely done! You want immediate results! We do not dispense
magic here. Everybody makes the same mistake, refusing the means, but wanting the ends. You want peace and harmony in the
world, but refuse to have them in yourself. Follow my advice implicitly and you will not be disappointed. I cannot solve your problem
by mere words. You have to act on what I told you and persevere. It is not the right advice that liberates, but the action based on it.
Just like a doctor, after giving the patient an injection, tells him, 'Now keep quiet. Do nothing more. Just keep quiet. I am telling you.
You have got your injection. Now keep quiet. Just keep quiet. You have nothing else to do. My Guru did the same. He would tell me
something and then say, 'Now keep quiet. Don't go on ruminating all the time. Stop. Be silent.'

******

Arunachala Siva.               
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 08, 2013, 10:16:18 PM
(http://nisargadatta.org/photos3/nisargadatta_maharaj_114.jpg)
Nisargadatta Maharaj, Bhainath Maharaj and Maurice Frydman

This body packet of the five elements gets conditioned into the ego or individuality. When you transcend the body you dwell in the ‘I am’ (in manifestation), at that stage you know that all is the five elemental play. So long as the ‘I amness’ prevails or the ‘I am’ is realized it is also realized that there is another Absolute principal to which witnessing happens, and That Absolute principal is beyond time.
 
 The ‘I am’ means all this spectacle that you are seeing, later, you also see that number of universes are playing in that ‘I am’. When you understand all this verbally, you may become a pseudo-Guru, which is not realization. You must realize that you only observe, and you are not that, you are not that ‘I am’ in which universes are playing.
 
 The ‘I am’ in body form can reach the highest state, if you accept it and dwell there you escape birth and death. Just be in that principle, there are no disciplines for this. If you do penance it is because you have sinned in previous births, but if you really come across a sage he shows you your true nature.
 
 All multiplicity is manifested from the Ishwara principle; it is sprouting from the ‘I am’ principle, Ishwara, or ‘I am’ is the manifest principle. If you don’t forget yourself for four days, you will die. You did not know you were, suddenly you felt ‘you are’ and with ‘I amness’ you started counting age. When exactly you felt that ‘you are’? Dwell there, ponder over it.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 09, 2013, 01:46:52 PM


Q: The three gunas -- sattva - rajas - tamas, are they only in matter, or also in mind.

NM: In both, of course, because the two are not separate. It is only the absolute that is beyond gunas. In fact, these are but
points of view, ways of looking. They exist only in the mind. Beyond the mind all distinctions cease.

Q: Is the universe a product of the senses?

NM: Just as you recreate your world on waking up, so is the universe unrolled. The mind with its five organs of perception, five
organs of action, and five vehicles of consciousness appears as memory, thought, and self hood.

*****

Arunachala Siva.         
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 09, 2013, 05:29:43 PM
The ‘I am’ state has great potency, and from this the manifestation of the universe has taken place. After the ‘I am’ merges in the Pure Awareness, the entire universe vanishes as though it had never existed. The first step is to go to this ‘I am’ state, remain there and then merge and go beyond. Try to sustain this ‘I am’ state, stay unconcerned by thoughts of both good and bad.

 The greatest obstacle is the ‘I am’ growing over your true nature, which gives you the feeling ‘I am doing this’ and ‘I am so and so’, so you feel benefited by this ‘I am’, but you are really being cheated by it.
 
 Once we have accepted the definition of Reality of being that which persists or is at all times the same, then we know that Reality can never change. The objective world and the consciousness of ‘I am’ (In deep sleep there is no feeling of ‘I am’) is constantly changing, so from this we can infer that whatever changes is only an appearance and not a Reality.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 09, 2013, 05:40:37 PM


NM: You have tasted so many things -- all came to naught. Only the sense of I AM persisted --- unchanged. Stay with the
changeless among the changeful until you are able to go beyond.

Q: When will it happen?

NM: It will happen as son as you remove your obstacles.

Q: Which obstacles?

NM: Desire for false and fear of the true. You as the person, imagine that the Guru is interested in you as a person. Not at all.
To him you are a nuisance and hindrance, to be done away with. He actually aims at your elimination as a factor in consciousness.

*****

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 10, 2013, 10:30:03 PM
(http://yoursmiles.org/gsmile/heart/g13006.gif)
To earn your livelihood you have to think about your practical pursuits, but once they are over return back to this thoughtless, formless contemplation of ‘I am’. Do carry out your activities but remember that ‘You’ are Godly and completely untarnished by these activities. When you are in this ‘Ishwara’ state, all these activities in the world will go on spontaneously.
 
 You should use this power of discrimination always, and find out in truth, whether you really are a person. If you truly inquire you will find that you were never a person at all. Even the ‘Great Cause’ or Creator (‘Ishwara’ or God) finally is only a word. The ‘Great cause’ is the ‘I am’ consciousness.
 
 When you follow my advice and try to keep the mind on the notion of ‘I am’ only, you become fully aware of your mind and its vagaries. Awareness being lucid harmony (‘sattwa’) in action dissolves dullness and quietens the restlessness of the mind and gently but steadily changes its very substance. This change need not be spectacular; it maybe hardly noticeable; and yet it is a deep and fundamental shift from darkness to light from inadvertence to awareness.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 11, 2013, 05:11:11 PM

Q: Has the witness name and form, or is it beyond these?

NM: The Witness is merely a point in Awareness. It has no name and form, It is like the reflection of the sun in a drop of dew.
The drop of dew has name and form. But the little point of light is caused by the sun. The clearness and smoothness of the drop
is a necessary condition but not sufficient by itself. Similarly, clarity and silence of the mind are necessary for the reflection of reality
to appear in the mind, but by themselves they are not sufficient. There must be reality beyond it. Because reality is timelessly present,
the stress is on the necessary conditions.

Q: Can it happen that the mind is clear and quiet and yet no reflection appears?

NM: There is destiny to consider. The unconscious is in the grip of destiny. It is destiny, in fact. One may have to wait. But however
heavy may the hand of destiny it can be lifted by patience and self control. Integrity and purity remove the obstacles and the vision
of reality appears in the mind.

****

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 12, 2013, 01:53:54 AM
Only your sense ‘I am’ though in the world, is not of the world. By no effort of logic you can change the ‘I am’ into ‘I am not’. In the very denial of your being you assert it. Once you realize that the world is your own projection, you are free of it. You need not free yourself of a world that does not exist, except in your imagination.

 This ‘I am’ consciousness is great for it creates the vast world, but You are greater, for You are the Reality behind and beyond this ‘I am’ consciousness. You have come to me to ask me something and I have told you that ‘You are the Reality’, so remember this, stick to this and live by this knowledge. You are the Reality. You are the ‘Parabrahman’, so meditate on this and remember this, and finally the idea that ‘I am Parabrahman’ will also leave you.
 
 All yogas and practices come through the consciousness of ‘I am’  only, which is itself an illusion. Whatever is happening in this illusion, yoga, ‘Kundalini’ or anything else, is relative and time-bound.
 
(http://nisargadatta.org/photos2/nisargadatta_maharaj_94.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 12, 2013, 10:54:50 AM
Q: The sciences have made much progress. We know the body and mind much better than our ancestors. Your traditional
way, describing mind and analyzing mind and matter is no longer valid.

NM: But where are your scientists with their sciences? Are they not again images in your mind?

Q: Here lies the basic difference!  To me they are not my own projections. They were before I was born and shall be there when
I am dead.

NM: Of course. Once you accept time and space as real, you will consider yourself minute and short lived. But are they real?
Do they not depend on YOU or You on THEM? As body, you are in Space. As mind, you are in Time. But are you mere body with
a mind in it. Have you ever investigated?

Q: I had neither the motive nor the method.

NM: I am suggesting both.  But the actual work of insight and detachment (Viveka Vairagya) is yours.

******

Arunachala Siva.
         
   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 13, 2013, 12:09:59 AM
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From consciousness alone we are directed to act. Consciousness appears on Awareness and acts. Awareness does not act, it is the pure witness. The consciousness of you, or Pure consciousness, is the ‘Ishwara’ or God or ‘I am’ state i.e., Universal consciousness. This is not personal consciousness. The whole world is created by the consciousness. When this consciousness is limited to an individual, it becomes the ego, intellect, mind or ‘Jiva’.

 All actions are performed by the ‘Ishwara’ principle (‘I am’) which is time-bound and has its being in the unknown. So what is there to do? Why say that I do anything? The ‘I am’ consciousness does everything and this ‘I am’ is nothing but knowledge without attributes, which is time-bound.
 
 In the waking state, the witnessing state is always there. There is no other Brahman greater than you, accept this and go, you are the greatest. In that small round cell is contained all the space, in it the Cosmos and earth are there, that small cell is the principle of ‘I am’ The moment it is there, space is manifested, the womb is space started from the small cell ‘I am’.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 13, 2013, 11:15:12 PM
What do you mean by ‘I am’ or the feeling of ‘you are’? All the names relate to the ‘I amness’, Atman also is its name. If there is no ‘I amness’, whose names can these all be? You cannot say this and that consciousness, your consciousness is your world only. To fully understand and realize all this, do meditation. That sound, the humming ‘I am’, is the Ishwara sound. It is a reminder that, you are God, but your reject the soundless sound by identifying with the body. On your own authority, in absence of the ‘I am’ principle, what can you do?

 The knowledge ‘I am’, without memories and concepts, is everything. The idea ‘I am the body and mind’ is not that knowledge. No effort is required, the main thing is that ‘you are’ (or ‘I am’) when you listen to me and stay there, you’ll understand that the knowledge ‘I am’ is independent of body-mind.
 
 Beingness is the lord of the universe, therefore, all the time, be with the lord of manifestation and all your problems and puzzles will be cleared. This knowledge that ‘I am’ makes perception possible, make it you own. Whatever you may want, just do this (abide in the ‘I am’) and you will have everything. In this knowledge ‘I am’ is the entire universe. Consciousness is the lord of all manifestation, only because of the body that we consider this consciousness as a bodily principle.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 14, 2013, 04:14:25 PM
"The moment one becomes predictable, one cannot be free. Ones freedom lies in being free to fulfill the need of the moment, to obey the necessity of the situation. Freedom to do what one likes is really bondage, while being free to do what one must, what is right, is real freedom."

 "The world is the adobe of desires and fears. You cannot find peace in it. For peace you must go beyond the world. The root cause of the world is self-love. Because of it we seek pleasure and avoid pain." 

"The very idea of going beyond the dream is illusory. Why go anywhere? Just realize that you are dreaming a dream you call the world, and stop looking for ways out. The dream is not your problem. Your problem is that you like one part of the dream and not another. When you have seen the dream as a dream, you have done all that needs be done."

 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 14, 2013, 04:39:31 PM

Q: You smoke?

NM: My body kept a few habits which may as well continue till it dies. There is no harm in them.

Q: You eat meat?

NM: I was born among meat-eating people and my children are eating meat. I eat very little --- and make no fuss.

Q: Meat eating implies killing.

NM: Obviously. I make no claims of consistency. You  think absolute consistency is possible; prove it by example. Do not what you
do not practice.

Coming back to the idea of having been born. You are struck with what your parents told you. All about conception, pregnancy
and birth, infant, child, youngster, teenager, and so on. Now, divest yourself of the idea that you are body. It is also an idea,
no doubt;  treat it like something to be abandoned when its work is done. The idea that I am not the body gives reality to the
body, when there is nothing as body. It is but a state of mind. You can have as many bodies and as diverse as you like. Just
remember steadily what you want and reject the incompatibles. 

****

Arunachala Siva.               
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 15, 2013, 11:14:12 PM
I am experiencing the manifest world but prior to it I experience the ‘Bindu’, the point. When I am that Bindu, everything is, the world also is. The Bindu and the world are not two. ‘Bin’ means without and ‘du’ means two, so, no duality. Bindu – the point of ‘I amness’, I experience that. What is it? It is the very experience of the five elements and the three gunas – the whole universe. That is my intimate relationship with that ‘I am’ only – Bindu only.

 Whatever activities happen, happen only because of your ‘I amness’. They make no impression on the ‘I amness’. Judgements like good or bad are aspects of the mind, but if you are one with that ‘I amness’, then at that stage the mind is not there.

 The ‘I amness’ together with the vital breath appear spontaneously when the body is created. The vital breath and food body are necessary to sustain the ‘I amness’. When the food body is dropped by the vital breath the ‘I amness’ disappears. Where does the flame go when it is extinguished? The same thing applies to the ‘I amness’.

 Who is it that needs to understand this the most, the knowledge that ‘I am’? If you listen carefully and imbibe the principles, you will get rid of this body-mind sense and dwell only in the ‘I amness’ (Beingness). In order to know the link between ‘I am’ and ‘I am not’, hold on only to the ‘I amness’ without words, ‘just be’. When hailed, you respond, there is somebody within you that becomes aware of the call and the need to respond. That being is the ‘I am’ and he has been there even before that awareness appeared.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 16, 2013, 03:44:01 PM
Q: What is meditation and what are its uses?

NM: As long as you are a beginner certain formalized meditations or prayers may be good for you. But for a seeker for Reality,
there is only one meditation --- the rigorous refusal to harbor thoughts. To be free from thoughts is itself meditation.

Q: How is it done?

NM:  You begin by letting thoughts flow and watching them. The very observation slows down the mind till it stops altogether.
Once the mind is quiet, keep it quiet,  Do not get bored with peace, be in it, and go deeper into it.,


******

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 16, 2013, 08:19:19 PM
(http://yoursmiles.org/gsmile/heart/g13031.gif)
Q: Surely, I am not the master of what happens. Its slave rather.
M: Be neither master, nor slave. Stand aloof.
Q: Does it imply avoidance of action?
M: You cannot avoid action. It happens, like everything else.
Q: My actions, surely, I can control.
M: Try. You will soon see that you do what you must.
Q: I can act according to my will.
M: You know your will only after you have acted.
Q: I remember my desires, the choices made, the decisions taken and act accordingly.
M: Then your memory decides, not you.
Q: Where do I come in?
M: You make it possible by giving it attention.
Q: Is there no such thing as free will? Am I not free to desire?
M: Oh no. You are compelled to desire. In Hinduism the very idea of free will is non-existent, so there is no word for it. Will is commitment, fixation, bondage.
Q: I am free to choose my limitations.
M: You must be free first. To be free in the world you must be free of the world. Otherwise your past decides for you and your future. Between what had happened and what must happen you are caught. Call it destiny or karma, but never—freedom. First return to your true being and then act from the heart of love.
Q: Within the manifested what is the stamp of the unmanifested?
M: There is none. The moment you begin to look for the stamp of the unmanifested, the manifested dissolves. If you try to understand the unmanifested wtih the mind, you at once go beyond the mind, like when you stir the fire with a wooden stick, you burn the stick. Use the mind to investigate the manifested. Be like the chick that pecks at the shell. Speculating about life outside the shell would have been of little use to it, but pecking at the shell breaks the shell from within and liberates the chick. Similarly, break the mind from within by investigation and exposure of its contradictions and absurdities.
Q: The longing to break the shell, where does it come from?
M: From the unmanifested.  

        
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 17, 2013, 02:18:36 PM
Dear Jewell,

This is one of the finest conversations of Nisargadatta Maharaj. Thanks for posting this.

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 17, 2013, 08:37:38 PM
(http://yoursmiles.org/gsmile/heart/g13051.gif)
*Question:* The Absolute or Life you talk about, is it real, or a mere theory to cover up our ignorance?

*Nisargadatta:* Both. To the mind, a theory; in itself – a Reality. It is Reality in its spontaneous and total rejection of the false. Just as light destroys darkness by its very presence, so does the Absolute destroy imagination. To see that all-knowledge is a form of ignorance is itself a movement of Reality. The witness is not a person. The person comes into being when there is a basis for it, an organism, a body. In it the Absolute is reflected as awareness. Pure awareness becomes self-awareness. When there is a self, self-awareness is the witness. When there is no self to witness, there is no witnessing either. It is all very simple; it is the presence of the person that complicates. See that there is no such thing as a permanently separate person and all becomes clear. Awareness – mind – matter – they are one Reality in its two aspects as immovable and movable, and the three attributes of inertia, energy and harmony.

*Question: *What comes first: consciousness or awareness?

*Nisargadatta:* Awareness becomes consciousness when it has an object. The object changes all the time. In consciousness there is movement; awareness by itself is motionless and timeless, here and now.


 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 17, 2013, 08:41:34 PM
*Look at the net and its many contradictions. You do and undo at every step. You want peace, love, happiness and work hard to create pain, hatred and war. You want longevity and overeat, you want friendship and exploit. See your net as made of such contradictions and remove them – your very seeing will make them go.

How do you go about finding anything? By keeping your mind and heart on it. Interest there must be and steady remembrance. To remember what needs to be remembered is the secret of success. You come to it through earnestness.

What is supremely important is to be free from contradictions: the goal and the way must not be on different levels; life and light must not quarrel; behaviour must not betray belief. Call it honesty, integrity, wholeness; you must not go back, undo, uproot, abandon the conquered ground. Tenacity of purpose and honesty in pursuit will bring you to your goal.

I do not believe in spiritual paths. The purpose of spiritual paths is to enmesh you in the world of knowledge, while Reality resides prior to it. All spiritual paths lead to unreality. Discard all paths.*
*
 We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness. Incidentally, practice of meditation affects deeply our character. We are slaves to what we do not know; of what we know we are masters. Whatever vice or weakness in ourselves we discover and understand its causes and its workings, we overcome it by the very knowing; the unconscious dissolves when brought into the conscious. The dissolution of the unconscious releases energy; the mind feels adequate and becomes quiet.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 19, 2013, 01:55:56 AM
*Question:* You were told by your Guru that you are the Supreme and you trusted him and acted on it. What gave you this trust?

*Nisargadatta:* Say, I was just reasonable. It would have been foolish to distrust him. What interest could he possibly have in misleading me?

*Question: *How does one find the faith in a Guru?

*Nisargadatta:* To find the Guru and also the trust in him is rare luck. It does not happen often.

*Question:* Is it destiny that ordains?

*Nisargadatta:* Calling it destiny explains little. When it happens you cannot say why it happens and you merely cover up your ignorance by calling it karma or grace, or God's will.

*Question:* Why do we need a Guru?

*Nisargadatta:* Somebody must tell you about the supreme Reality and the way that leads to it. Most of the so-called disciples do not trust their Gurus; they disobey them and finally abandon them. For such disciples it would have been infinitely better if they had no Guru at all and just looked within for guidance. To find a living Guru is a rare opportunity and a great responsibility. One should not treat these matters lightly. You people are out to buy yourself the heaven and you imagine that the Guru will supply it for a price. You seek to strike a bargain by offering little but asking much. You cheat nobody except yourselves.

*Question:* You say that we are the same, that we are equals. I cannot believe it. Since I do not believe it, of what use is your statement to me?

*Nisargadatta:* Your disbelief does not matter. My words are true and they will do their work. This is the beauty of noble company [satsang].

*Question:* Some disciples are ready, mature, and some are not. Must not the Guru exercise choice and make decisions?

*Nisargadatta:* The Guru knows the Ultimate and relentlessly propels the disciple towards It. The disciple is full of obstacles, which he himself must overcome. The Guru is not very much concerned with the superficialities of the disciple's life. It is like gravitation The fruit must fall – when no longer held back.

*Question:* If the disciple does not know the goal, how can he make out the obstacles?

*Nisargadatta:* The goal is shown by the Guru, obstacles are discovered by the disciple. The Guru has no preferences, but those who have obstacles to overcome seem to be lagging behind.

In reality the disciple is not different from the Guru. He is the same dimensionless centre of perception and love in action. It is only his imagination and self-identification with the imagined, that encloses him and converts him into a person. The Guru is concerned little with the person. His attention is on the inner watcher. It is the task of the watcher to understand and thereby eliminate the person. While there is grace on one side, there must be dedication to the task on the other.

*Question:* But the person does not want to be eliminated.

*Nisargadatta:* The person is merely the result of a misunderstanding. In reality, there is no such thing. Feelings, thoughts and actions race before the watcher in endless succession, leaving traces in the brain and creating an illusion of continuity. A reflection of the watcher in the mind creates the sense of 'I' and the person acquires an apparently independent existence. In reality there is no person, only the watcher identifying himself with the 'I' and the 'mine'. The teacher tells the watcher: you are not this, there is nothing of yours in this, except the little point of "I am", which is the bridge between the watcher and his dream. "I am this, I am that" is dream, while pure "I am" has the stamp of Reality on it. You have tasted so many things – all came to naught. Only the sense "I am" persisted – unchanged. Stay with the changeless among the changeful, until you are able to go beyond.

*Question:* When will it happen?

*Nisargadatta:* It will happen as soon as you remove the obstacles.

*Question:* Which obstacles?

*Nisargadatta:* Desire for the false and fear of the true. You, as the person, imagine that the Guru is interested in you as a person. Not at all. To him you are a nuisance and a hindrance to be done away with. He actually aims at your elimination as a factor in consciousness.

*Question:* If I am eliminated, what will remain?

*Nisargadatta:* Nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body. Being awareness, love will shine in full splendour. Liberation is never of the person, it is always from the person.

*Question:* And no trace remains of the person?

*Nisargadatta:* A vague memory remains, like the memory of a dream, or early childhood. After all, what is there to remember? A flow of events, mostly accidental and meaningless. A sequence of desires and fears and inane blunders. Is there anything worth remembering? The person is but a shell imprisoning you. Break the shell.

*Question:* Whom are you asking to break the shell? Who is to break the shell?

*Nisargadatta:* Break the bonds of memory and self-identification and the shell will break by itself. There is a centre that imparts reality to whatever it perceives. All you need is to understand that you are the source of reality, that you give reality instead of getting it, that you need no support and no confirmation. Things are as they are, because you accept them as they are. Stop accepting them and they will dissolve. Whatever you think about with desire or fear appears before you as real. Look at it without desire or fear and it does lose substance. Pleasure and pain are momentary. It is simpler and easier to disregard them than to act on them.

*Question:* If all things come to an end, why did they appear at all?

*Nisargadatta:* Creation is in the very nature of consciousness. Consciousness causes appearances. Reality is beyond consciousness.

(http://www.inner-quest.org/Images%202/nisargadatta_19.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 19, 2013, 05:25:41 PM


Q: The absence of experience is due to inattention. It reappears with attention. Closing one's eyes, does not disprove light.
Attributing reality to negative states will not take us far. The very negation contains an affirmation.

NM: In a way you are right.  But don't you see, you are asking for the proof of truth, without explaining what is the truth, you have
in mind and what proof will satisfy you? You can prove anything, provided you trust your proof. But what will prove that your proof
is true?  I can easily drive into an admission that you know only that you exist --- that you are the only proof you can have of
anything. But I do not identify mere existence with reality. Existence is momentary, always in time and space while Reality is
changeless and all pervading.

*****

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 19, 2013, 08:05:26 PM
*Question:* My own spiritual experience has its seasons. Sometimes I feel glorious, then again I am down. I am like a little boy – going up, going down, going up, going down.

*Nisargadatta:* All changes in consciousness are due to the "I am the body" idea. Divested of this idea the mind becomes steady. There is pure being, free of experiencing anything in particular. But to realise it you must do what your teacher tells you. Mere listening, even memorising, is not enough. If you do not struggle hard to apply every word of it in your daily life, don't complain that you made no progress. All real progress is irreversible. Ups and downs merely show that the teaching has not been taken to heart and translated into action fully.

*Question:* The other day you told us that there is no such thing as karma. Yet we see that every thing has a cause and the sum total of all the causes may be called karma.

*Nisargadatta:* As long as you believe yourself to be a body, you will ascribe causes to everything. I do not say things have no causes. Each thing has innumerable causes. It is as it is, because the world is as it is. Every cause in its ramifications covers the universe.

When you realise that you are absolutely free to be what you consent to be, that you are what you appear to be because of ignorance or indifference, you are free to revolt and change. You allow yourself to be what you are not. You are looking for the causes of being what you are not! It is a futile search. There are no causes, but your ignorance of your real being, which is perfect and beyond all causation. For whatever happens, all the universe is responsible and you are the source of the universe.

*Question:* I know nothing about being the cause of the universe.

*Nisargadatta:* Because you do not investigate. Enquire, search within and you will know.

*Question:* How can a speck like me create the vast universe?

*Nisargadatta:* When you are infected with the "I am the body" virus; a whole universe springs into being. But when you have had enough of it, you cherish some fanciful ideas about liberation and pursue lines of action totally futile. You concentrate, you meditate, you torture your mind and body, you do all sorts of unnecessary things, but you miss the essential which is the elimination of the person.

*Question:* In the beginning we may have to pray and meditate for some time before we are ready for Self-enquiry.

*Nisargadatta:* If you believe so, go on. To me, all delay is a waste of time. You can skip all the preparation and go directly for the ultimate search within. Of all the Yogas it is the simplest and the shortest.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 20, 2013, 07:08:55 PM
*Question:* Any day there may be a riot right in front of you, perhaps people killing each other. Surely you cannot say: nothing is happening and remain aloof.

*Nisargadatta:* I never talked of remaining aloof. You could as well see me jumping into the fray to save somebody and getting killed. Yet to me nothing happened. Imagine a big building collapsing. Some rooms are in ruins, some are intact. But can you speak of the space as ruined or intact? It is only the structure that suffered and the people who happened to live in it. Nothing happened to space itself. Similarly, nothing happens to life when forms break down and names are wiped out. The goldsmith melts down old ornaments to make new. Sometimes a good piece goes with the bad. He takes it in his stride, for he knows that no gold is lost.

*Question:* It is not death that I rebel against. It is the manner of dying.

*Nisargadatta:* Death is natural, the manner of dying is man-made. Separateness causes fear and aggression, which again cause violence. Do away with man-made separations and all this horror of people killing each other will surely end. But in reality there is no killing and no dying. The real does not die, the unreal never lived. Set your mind right and all will be right. When you know that the world is one, that humanity is one, you will act accordingly. But first of all you must attend to the way you feel, think and live. Unless there is order in yourself, there can be no order in the world.

In reality nothing happens. Onto the screen of the mind destiny forever projects its pictures, memories of former projections and thus illusion constantly renews itself. The pictures come and go – light intercepted by ignorance. See the light and disregard the picture.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 20, 2013, 07:36:46 PM
Q: Sir, were you to say, 'Nothing is true, all is relative,' I would agree with you. But you maintain there is truth, reality, perfect
knowledge, therefore I ask, 'What is it and how do you know? And what will make me say: Yes, Maharaj was right?'

NM: You are holding on to the need for a proof, a testimony, an authority.  You will imagine that truth is pointing at and telling
you: 'Look, here is the truth.'

It is not so. Truth is not the result of an effort, the end of the road. It is here and now, in the very longing and search for it.
It is nearer than the mind and the body, nearer than the sense 'I am'. You do not see it because you look too far away from
yourself, outside your inner most  being. You have objectified truth and insist on your standard proofs and test, which apply
only to things and thoughts.

Q: All I can make out from what you say is that the truth is beyond me and I am not qualified to talk about it.

NM: You are not only qualified, but you are the truth itself. Only you mistake the false for true.

Q: You seem to say:  Don't ask for proofs of truth. Concern yourself with untruth only.

NM:  The discovery of truth is in the discernment of the false, You  can know what is not. What is you can know only BE.

*****

Arunachala Siva.                 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 21, 2013, 04:46:10 AM
(http://www.navnathkimaya.co.in/images/navnathgroup.gif)
*Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too. Think clearly and deeply, go into the structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself. Whatever you come across, go beyond.

Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision.

Ultimately, you are the proof that God exists, not the other way around. For before any question about God can be put, you must be there to put it.

Before the mind – I am. "I am" is not a thought in the mind; the mind happens to me, I do not happen to the mind. And since time and space are in the mind, I am beyond time and space, eternal and omnipresent.

Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore, the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness. It is not a new state. It is at once recognised as the original, basic existence, which is life itself, and also love and joy.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 21, 2013, 12:56:09 PM


Q: One must meet somebody lovable, of course. My other was not only not loving, she was also not lovable.

NM: What makes a person lovable? Is it not the being loved. First you lover and then look for the reasons.

Q: It can be other way round. You love what makes you happy. 

NM: What makes you happy?

Q: There is no rule about it. The entire subject is highly individual and unpredictable.

NM: Right. Whichever way you put it, unless you love there is no happiness. But, does love always make you happy?  Is not the
association of love with happiness a rather early infantile stage?  When the beloved suffers, don' you suffer too? And do you
cease to love, because you suffer?  Must love and happiness come and go together?  Is love merely the experience of pleasure?

Q: Of course not. There can be much suffering in love.

NM: Then what is love? Is it not a state of being, rather than a state of mind?

******

Arunachala Siva. 
     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 23, 2013, 12:12:15 AM
(http://www.inner-quest.org/Images%202/NM372.gif)
* Why not turn away from the experience to the experiencer and realise the full import of the only true statement you can make: "I am"?

To you, you get born and die, while to me the world appears and disappears. You see yourself in the world, while I see the world in myself. You cling to the idea that you were born into a world of pain and sorrow; I know that the world is a child of love.

Harmony between the inner and the outer is happiness. On the other hand, self-identification with the outer causes suffering.

 At the root of everything is the feeling "I am". The state of mind, "There is a world" is secondary, for to be I do not need the world, the world needs me.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 23, 2013, 06:55:53 PM
The knowledge ‘I am’, without memories and concepts, is everything. The idea ‘I am the body and mind’ is not that knowledge. No effort is required, the main thing is that ‘you are’ (or ‘I am’) when you listen to me and stay there, you’ll understand that the knowledge ‘I am’ is independent of body-mind.
 
 Manifested Brahma is the ‘I am’, whatever principle is prior to the utterance of sound, that principle proclaims by itself. What I insists is that you must stabilize is that state. The recitation of the mantra ‘So Hum’ must be for a very long time, it is prior to words. When that ‘So Hum’ principle, is pleased, that principle, represented by these words, expounds knowledge.
 
 What do you mean by ‘I am’ or the feeling of ‘you are’? All the names relate to the ‘I amness’, Atman also is its name. If there is no ‘I amness’, whose names can these all be? You cannot say this and that consciousness, your consciousness is your world only. To fully understand and realize all this, do meditation. That sound, the humming ‘I am’, is the Ishwara sound. It is a reminder that, you are God, but your reject the soundless sound by identifying with the body. On your own authority, in absence of the ‘I am’ principle, what can you do?
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 25, 2013, 07:45:31 PM
The life force [prana] and the mind are operating [of their own accord], but the mind will tempt you to believe that it is "you". Therefore understand always that you are the timeless spaceless witness
. And even if the mind tells you that you are the one who is acting, don't believe the mind. [...] The apparatus [mind, body] which is functioning has come upon your original essence, but you are not that apparatius.

 "Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be brought about. It is the primary, the unborn, the ancient source of all that is. You are eligible because you are. You need not merit truth. It is your own. Just stop running away by running after. Stand still, be quiet.

 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 25, 2013, 08:17:46 PM
"Please understand that there is only one thing to be understood,
and that is that you are the formless, timeless unborn."

(http://www.byronevents.net/nisargadatta/images/nisargadatta.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 26, 2013, 05:15:58 PM


Q; when an ordinary man dies, what happens to him?

NM: According to his belief it happens. As life before death is but imagination, so is life after. The dream continues..

Q: And what about a Jnani ?

NM: A Jnani does not die because he was never born!

Q: He appears so to others.

NM: But not to himself. In himself he is free of things --- physical and mental.

Q: Still you must know the state of man who died. At least from your own past lives.

NM: Until I met my Guru I knew so many things.  Now I know nothing, for all knowledge is in a dream only and not valid. I know
myself and i find no life nor death for me, only pure being -- not being this or that, but just being. But the moment the mind, drawing
on its stock of memories, begins to imagine, it fills the space with objects and time with events. As I do not know even this birth,'
how can I know past births? It is the mind that, itself in movement, sees everything moving, and having created time, worries over the
past and future. All the universe is cradled in consciousness (mahat tattva), which arises where there is perfect order and harmony
(maha sattva).  As all waves are in the ocean, so are all things physical and mental in awareness. Hence awareness itself is all
important, not the content of it. Deepen and broaden your awareness of yourself and all the blessings will flow.  You need not seek
anything, all will come to you most naturally and effortlessly.

****

Arunachala Siva.                   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 26, 2013, 09:00:57 PM
Q: I can see that my world is subjective. Does it make it also illusory?

M: It is illusory as long as it is subjective and to that extent only. Reality lies in objectivity.

Q: What does objectivity mean? You said the world is subjective and now you talk of objectivity. Is not everything subjective?

M: Everything is subjective, but the real is objective.

Q: In what sense?

M: It does not depend on memories and expectations, desires and fears, likes and dislikes. All is seen as it is.

Q: Is it the same as the Great Expanse (paramakash)?

M: You may call it so. Words do not matter, for they do not reach it. They turn back in utternegation.

Q: How can I see the world as God? What does it mean to see the world as God?

M: It is like entering a dark room. You see nothing -- you may touch, but you do not see -- no colours, no outlines. The window opens and the room is flooded with light. Colours and shapes come into being. The window is the giver of light, but not the source of it. The sun is the source. Similarly, matter is like the dark room; consciousness -- the window -- flooding matter with sensations and perceptions, and the Supreme is the sun the source both of matter and of light. The window may be closed, or open, the sun shines all the time. It makes all the difference to the room, but none to the sun. Yet all this is secondary to the tiny little thing which is the 'I am'. Without the 'I am' there is nothing. All knowledge is about the 'I am'. False ideas about this 'I am' lead to bondage, right knowledge leads to freedom and happiness.

Q: People talk of seeing God.

M: When you see the world you see God. There is no seeing God, apart from the world. Beyond the world to see God is to be God. The light by which you see the world, which is God is the tiny little spark: 'I am', apparently so small, yet the first and the last in every act of knowing and loving.

M: It is because your outer eyes are better than your inner eyes. Your mind is all turned outward. As you learn to watch your mental world, you will find it even more colourful and perfect than what the body can provide. Of course, you will need some training. But why argue? You imagine that the picture must come from the painter who actually painted it. All the time you look for origins and causes. Causality is in the mind, only; memory gives the illusion of continuity and repetitiveness creates the idea of causality. When things repeatedly happen together, we tend to see a causal link between them. It creates a mental habit, but a habit is not a necessity.

Q: How do you look at the world?

M: I see a painter painting a picture. The picture I call the world, the painter I call God. I am neither. I do not create, nor am I created. I contain all, nothing contains me.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 27, 2013, 03:38:01 PM
NM:  All the universe of experience is born with the body and dies with the body.  It has its beginning and end in awareness.
But awareness knows no beginning, nor end. If you think it out, carefully, and brood over it for a long time, you will come to
see the light of awareness in all its clarity and the world will fade away out of your vision. It is like looking at a burning incense
stick; you see the stick, and the smoke first; when you notice the fiery point, you realize that it has the power to consume
mountains of sticks and fill the universe with smoke.

Timelessly, the self actualizes itself, without exhausting its infinite possibilities. In the incense stick simile, the stick is the body
and the smoke is the mind. As long as the mind is busy with its contortions, it does not perceive its own source. The guru comes
and turns your attention to the spark within. By its very nature the mind is turned outward; it always tends to seek for the source
of things among the things themselves; to be told to look for the source within, is, in a way, the beginning of life.

*****

Arunachala Siva.           
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 27, 2013, 09:01:59 PM
The greatest miracle is that you got the news ‘I am’. It’s self-evident.
Prior to knowing that ‘you are’ what knowledge did you have?
Remember that moment when you first came to know that ‘you are’ or ‘I am’.
Almost instantly space also came along with it and soon you had the
feeling ‘I am in this world’. Just observe the power of this news ‘I am’ that you got,
is it not a miracle that it created the world, which you believe you are living in?
Before the arrival of the ‘I am’ did you know anything? Or rather, before the news ‘I am’
came did you need to know anything? Knowledge was not required because you were,
and even now, you are knowledge itself!
(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)
Meditation means to have an objective or hold onto something. You are that something.
Just being the being ‘I am’. Meditation means to ponder or have your attention focused on some object,
image or ‘mantra’. You do so till what you have held in meditation disappears, or you can say you
the ‘subject’ and the ‘object’ merge into a unity. When you ‘just be’ or are in the knowledge ‘I am’ only,
you are both the subject and the object of meditation. It is the ‘being meditating on “being”’
and as a result both cancel out each other and what remains ultimately is the Absolute.
(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)
It is not with the body identification that you should sit for meditation.
It is the knowledge ‘I am’ that is meditating on itself. True meditation only begins when initially,
using your discrimination, you cut off everything that does not go with the ‘I am’- which includes the
body-mind identification, which is the major obstacle.
You should not have the feeling ‘I am so and-so meditating’ or ‘I am sitting at this particular place,
in this posture, meditating on…’ all these externalities must go. It should be only the
knowledge ‘I am’ that should be meditating on itself. It is only when the purity of ‘I am’ is
maintained in meditation that there is a chance that it will disappear.
(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)(http://images.coolchaser.com/themes/t/122874-i58.photobucket.com-albums-g247-Mrsrem05-a_s_01_1321_01_00-vi.gif)
When this ‘I am’ or conscious presence merges in itself and disappears
the state of ‘Samadhi’ ensues. You should be completely engulfed by the ‘I am’ or your conscious presence.
In every way, in all directions, at all times the knowledge ‘I am’ must be infused into you.
When you do this with earnestness and a tremendous intensity, the ‘I am’
merges into itself and disappears, When this happens it said that the state of ‘Samadhi’ ensues.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on February 28, 2013, 05:59:37 PM
Q: I may not remember but that does not disprove my being occasionally unconscious.

NM: Why not turn away from the experience to the experiencer and realize the full import of the only true statement you can
make -- I AM.   

Q: How is it done?

NM: There is now 'how' here.  Just keep in mind the feeling I AM, merge in it, till your mind and feeling become one.


Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 28, 2013, 08:42:45 PM
You can observe the observation, but not the observer. You know you are the ultimate observer by direct insight, not by a logical process based on observation. You are what you are, but you know what you are not. The self is known as being, the not-self is known as transient. But in reality all is in the mind. The observed, observation and observer are mental constructs. The self alone is.

The self is universal and its aims are universal. There is nothing personal about the self.

 The source of consciousness cannot be an object in consciousness. To know the source is to be the source. When you realize that you are not the person, but the pure and calm witness, and that fearless awareness is your very being, you are the being. It is the source, the inexhaustible Possibility.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on February 28, 2013, 08:59:10 PM
Do realize that it is not you who moves from dream to dream, but the dreams flow before you, and you are the immutable witness. No happening affects your real being - that is the absolute truth.

The witness is not a person. The person comes into being when there is a basis for it, an organism, a body. In it, the absolute is reflected as awareness. Pure awareness becomes self-awareness. When there is a self, self-awareness is the witness. When there is no self to witness, there is no witnessing either. It is all very simple; it is the presence of the person that complicates. See that there is no such thing as a permanently separate person and all becomes clear. Awareness, mind, matter - they are one reality in its two aspects as immovable and movable, and the three attributes of inertia, energy and harmony. Awareness becomes consciousness when it has an object. The object changes all the time. In consciousness there is movement; awareness by itself is motionless and timeless, here and now.

(http://nisargadatta.org/photos2/nisargadatta_maharaj_96.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 02, 2013, 03:10:45 AM
(http://yoursmiles.org/gsmile/heart/g13148.gif)

I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious - to all this I am witness, but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind, yet fully aware. This I try to express by saying that I am beyond the mind.

When you realize that all is in your mind and that you are beyond the mind, that you are truly alone, then all is you.

 When you go beyond awareness, there is a state of non-duality, in which there is no cognition, only pure being, which may be as well called non-being, if by being you mean being something in particular. 


Your true home is in nothingness, in emptiness of all content.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 02, 2013, 09:46:00 PM
Discontinuity is the law when you deal with the concrete. The continuous cannot be experienced, for it has no borders. Consciousness implies alterations, change following change, when one thing or state comes to an end and another begins; that which has no borderline cannot be experienced in the common meaning of the word. One can only be it, without knowing, but one can know what it is not. It is definitely not the entire content of consciousness which is always on the move. To realize the immovable means to become immovable. I am talking of immovability, not of immobility. You become immovable in righteousness. You become a power which gets all things right. It may or may not imply intense outward activity, but the mind remains deep and quiet.
(http://yoursmiles.org/gsmile/heart/g13151.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 02, 2013, 10:06:59 PM
(http://yoursmiles.org/gsmile/heart/g13167.gif)
Who are you? Don't go by formulas. The answer is not in words. The nearest you can say in words is: I am what makes perception possible, the life beyond the experiencer and his experience.

My feeling is that all that happens in space and time happens to me, that every experience is my experience, every form is my form. What I take myself to be becomes my body, and all that happens to that body becomes my mind. But at the root of the universe there is pure awareness, beyond space and time, here and now. Know it to be your real being and act accordingly.

At the root of my being is pure awareness, a speck of intense light. This speck, by its very nature, radiates and creates pictures in space and events in time - effortlessly and spontaneously. As long as it is merely aware, there are no problems. But when the discriminative mind comes into being and creates distinctions, pleasure and pain arise. During sleep the mind is in abeyance and so are pain and pleasure. The process of creation continues, but no notice is taken. The mind is a form of consciousness, and
consciousness is an aspect of life. Life creates everything, but the Supreme is beyond all.

(http://nisargadatta.org/photos3/nisargadatta_maharaj_120.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 03, 2013, 09:25:38 PM
(http://yoursmiles.org/gsmile/heart/g13118.gif)

In reality only the Ultimate is. The rest is a matter of name and form. And as long as you cling to the idea that only what has a name and shape exists, the Supreme will appear to you non-existing. When you understand that names and shapes are hollow shells without any content whatsoever, and what is real is nameless and shapeless, pure energy of life and light of consciousness, you will be at peace -immersed in the deep silence of reality.

The Supreme State is universal, here and now; everybody already shares in it. It is the state of being, knowing and liking. Who does not like to be, or does not know his own existence? But we take no advantage of this joy of being conscious, we do not go into it and purify it of all that is foreign to it.

The real is simple, open, clear and kind, beautiful and joyous. It is completely free of contradictions. It is ever new, ever fresh, endlessly creative. Being and non-being, life and death, all distinctions merge in it.

[It is] single, simple, indivisible and unperceivable, except in its manifestations. Not unkowable, but unperceivable, un-objectival, inseparable. Neither material nor mental, neither objective nor subjective, it is the root of matter and the source of consciousness. Beyond mere living and dying, it is the all-inclusive, all-exclusive Life, in which birh is death and death is birth.

(http://www.pinklotus.org/plaatjes/Nisargadatta%20Maharaj%2005%20pi.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 05, 2013, 04:58:27 AM
(http://yoursmiles.org/gsmile/butterfly/g06015.gif)

*
Now, let what happens just happen. Let whatever was going, go, the last doubt is eradicated. We have to live a few days. Let us pass the days playfully in joy, then let this body die on a bed or on the ground. Wherever the diamond is placed it is sure to shine. It may be in one's hand or on one's neck. This supreme Self in the form of Reality will likewise remain happy whatever the situation. The conviction should not shake. If the conviction is steadfast on Truth, then even on the path of knowledge, strength can be gained.
*

Siddharameshwar Maharaj
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 05, 2013, 05:09:11 AM
     
(http://yoursmiles.org/gsmile/butterfly/g06082.gif)

Nothing you do will change you, for you need no change. You may change your mind or your body, but it is always something external to you that has changed, not yourself. Why bother at all to change? Realize once for all that neither your body nor your mind, nor even your consciousness is yourself and stand alone in your true nature beyond consciousness and unconsciousness. No effort can take you there, only the clarity of understanding.

 If you are earnest, you will find that in the end you will get fed up with roaming and regret the waste of energy and time. To find your self you need not take a single step.

The self-styled gurus talk of ripeness and effort, of merits and achievements, of destiny and grace; all these are mere mental formations, projections of an addicted mind. Instead of helping, they obstruct.

 Do not rush into activity. Neither learning nor action can really help.

It is not what you do, but what you stop doing that matters.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 05, 2013, 05:14:03 AM
(http://yoursmiles.org/gsmile/fruits/g36007.gif)

Action does not lead to perfection;

Perfection is expressed in action.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 05, 2013, 09:51:45 PM
(http://yoursmiles.org/gsmile/flower/g10011.gif)

All change affects the mind only. To be what you are, you must go beyond the mind, into your own being. It is immaterial what is the mind that you leave behind, provided you leave it behind for good. This again is not possible without self-realization. Self-realization definitely comes first. The mind cannot go beyond itself by itself. It must explode. The explosive power comes from the real. But you are well advised to have your mind ready for it. 

 A level of maturity is reached when nothing external is of any value, and the heart is ready to relinquish all. Then the real has a chance and it grasps it. Delays, if any, are caused by the mind being unwilling to see or discard.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 05, 2013, 10:00:15 PM
(http://yoursmiles.org/gsmile/heart/g13127.gif)

""It is not the worship of the person that is crucial, but the steadiness and depth of your devotion to the task. Remember, wonder, ponder, live with it, love it, grow into it, grow with it, make it your own - the word of your Guru, outer or inner. Put in all and you will get all. I was doing it. All my time I was giving to my Guru and to what he told me...It is easy, if you are earnest...When you are concerned with truth, with reality, you must question every thing, your very life. By asserting the necessity of sensory and intellectual experience you narrow down your inquiry to search for comfort...Question every urge, hold no desire legitimate. Empty of possession, physical and mental, free of all self-concern, be open for discovery...Have your Guru always in your heart and remember his instructions - this is real abidance with the true.""
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 06, 2013, 01:29:09 PM

Q: How well I understand you now !  Before my stay at Sri Ramanasramam, I was tyrannized by conscience, always sitting
in judgement over myself. Now I am completely relaxed, fully accepting myself as I am. When I return to the States, I shall
take life as it comes, as Bhagavan's grace, and enjoy the bitter along with the sweet. This is one of the things I have understood
at the Asramam, -- to trust Sri Bhagavan. I was not like this before. I could not trust.

NM:  TRUSTING Bhagavan is trusting yourself.  Be aware that whatever happens, happens for you, by you, through you,
that you are the Creator, enjoyer, and destroyer of all you perceive and you will not be afraid.  Unafraid , you will not be
unhappy, nor will you seek happiness.

*****

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Hari on March 06, 2013, 06:44:59 PM
"Wisdom is knowing I am nothing, Love is knowing I am everything, and between the two my life moves."
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 07, 2013, 01:01:35 AM
(http://yoursmiles.org/gsmile/heart/g13133.gif)
How can an unsteady mind make itself steady? Of course it cannot. It is the nature of the mind to roam about. All you can do is to shift the focus of consciousness beyond the mind.

Leave your mind alone, that is all. Don't go along with it. After all, there is no such thing as mind apart from thoughts which come and go obeying their own laws, not yours. They dominate you only because you are interested in them.

It is the mind that tells you that the mind is there. Don't be deceived. All the endless arguments about the mind are produced by the mind itself, for its own protection, continuation and expansion. It is the blank refusal to consider the convolutions and convulsions of the mind that can take you beyond it. (321) 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 07, 2013, 01:45:17 AM
(http://www.ani-gifs.com/images/glitter-gifs/winnie-the-pooh/ani-gifs-winnie-the-pooh-816394877.gif)
Having never left the house you are asking for the way home. Get rid of wrong ideas, that is all. Collecting right ideas also will take you nowhere. Just cease imagining. Don't try to understand! Enough if you do not misunderstand. Don't rely on your mind for liberation. It is the mind that brought you into bondage. Go beyond it altogether. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 07, 2013, 11:11:15 PM
(http://yoursmiles.org/gsmile/flower/g10147.gif)(http://yoursmiles.org/gsmile/flower/g10147.gif)(http://yoursmiles.org/gsmile/flower/g10147.gif)

Whatever is created is created by the knowledge ‘I am’, there is no other path,
only this conviction. This is it! The name and body arise from the ‘I am’.
First you have to develop the understanding that the knowledge ‘I am’ is the creator of everything.
This includes your name and form, both are products of the ‘I am’. You must develop the
thorough understanding that, yes, this is it – the ‘I am’ is the beginning and the end of everything.
Then, once you have the understanding, you have to abide in the ‘I am’ or constantly meditate on it.
This abidance is done to make your understanding a certitude or conviction that is unassailable.
This is the only way out; there is no other path.


Abiding in the ‘I am’ (which is God) you won’t want to leave it, and then it won’t leave you!
The indwelling knowledge ‘I am’ is the God, or divinity in you. First you must try to understand it
very clearly without any doubts whatsoever. And if you have understood it correctly, you will not want
to leave for even a moment. If you feel a sense of reverence and love for this ‘I am’ it a sure sign
 that you have understood it. Then this divinity, or God will hold on to you and not let you go!
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 07, 2013, 11:15:24 PM
(http://yoursmiles.org/gsmile/flower/g10153.gif)(http://yoursmiles.org/gsmile/flower/g10153.gif)(http://yoursmiles.org/gsmile/flower/g10153.gif)

The ‘I am’ is there even without your saying so. Once you understand the ‘I am’,
there is nothing further to understand. The knowledge ‘I am’ is ever there, residing in all at all times.
Not a single thing exists which is devoid of the ‘I am’. It expresses itself through the five elements and three qualities.
As the combination of the elements and qualities is, so the expression of ‘I am’. This expression could be good
or bad depending on the combination, but the ‘I am’ itself stands in its purity. Understanding the ‘I am’
is the very basis of the teaching, that done, there remains nothing further to be understood.
What follows hereafter is the ‘Sadhana’ (practice), which is the meditation on the ‘I am’. Your earnestness,
sincerity and intensity of the practice will determine further progress.


When you are established in the ‘I am’ there are no thoughts or words, you are everything and everything is you;
later even that goes. As your ‘Sadhana’ (practice) matures, your conviction grows stronger and you get firmly
established in the ‘I am’. That is to say, you are permanently established in the ‘Turiya’ or the fourth state.
In this state there are no thoughts or words, everywhere there is only the ‘I am’, you are everything and everything is you.
When you abide thus, the stage is set for your transcending the ‘I am’. Ultimately that too goes, leaving you as the
Absolute or ‘Parabrahman’.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 08, 2013, 10:10:49 AM

Q:  I have met many realized people, but never a liberated man.  Have you come across a liberated man, or does liberation
mean, among other things, also abandoning the body?


NM:  What do you mean by realization and liberation?

Q: By realization,  I mean a wonderful experience of peace, goodness and beauty, when the world makes sense and there is an all
pervading unity of both substance and essence.  While such experience does not last, it cannot be forgotten.  It shines in the
mind, both memory and longing.  I know what I am talking abut, for I have had such experiences.

By liberation,  I mean to be permanently in that wonderful state. What I am asking is, whether liberation is compatible with the
survival of the body?

NM:   What is wrong with the body?

Q: The body is so weak and short lived.  It creates needs and cravings.  It limits one grievously.

NM: So what?  Let the physical expressions be limited.  But liberation is of the self from its false and self imposed ideas. It is
not contained in some particular experience, however glorious.

Q: Does it last for ever?

NM: All experience is time bound.  Whatever has a beginning must have an end.

Q: So liberation, in my sense of the word, does not exist?

NM:  On the contrary, one is always free. You are, both conscious and free to be conscious.  Nobody can take this away
from you. Do you ever know yourself non existing, or unconscious?".... What is wrong with being, knowing, and acting effortlessly
and happily?  Why consider it so unusual as to expect the immediate destruction of the body?  What is wrong with the body that
it should die?

*****

Arunachala Siva.                 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 08, 2013, 10:44:30 PM
(http://yoursmiles.org/gsmile/flower/g10059.gif)(http://yoursmiles.org/gsmile/flower/g10059.gif)

The ‘I am’ is observed by the Absolute, it has no senses or eyes, witnessing just happens.
When you get stabilized in the ‘I am’ a moment comes when you stand apart from it. The ‘I am’ is
observed or witnessed by the Absolute and this occurs without the senses or the eyes.
This witnessing just happens, the ‘I am’ quite spontaneously appears on the Absolute.
As the ‘I am’ departs, the Absolute remains.

I am introducing you to your ‘I am’. The first stage is to meditate on the ‘I am’ and stabilize in it.
This is what the Guru has been doing all the while: he has tried to make you understand the knowledge
‘I am’ in every possible manner. He has even gone to the extent of saying that if you don’t understand
then just worship it as the God in you. After the Guru introduces you to your ‘I am’, he asks you to
meditate on it, which helps you get stabilized in the ‘I am’. Then the stage is set for your transcending it.

Carry the conviction in yourself that the knowledge ‘I am’ within you is God. Many, many seekers come to the Guru’s doorstep.
He gives one look and knows who is what, so depending on the capabilities of the seeker, he expounds the teaching to him accordingly.
There are those who have been around for some while and have understood a bit. Now, as they depart, they ask for some last
parting words that may stand them in good stead when they go. He tells them to carry the conviction that the knowledge ‘I am’
within is God and live by it, that’s all.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 09, 2013, 02:17:58 PM

Q: I am becoming more aware of my "I AM-ness" as a product of the food body.

NM:  You must be that principle prior to the emanation of the word  "I".  Suppose I get a prick here -- that principle prior
to the emanation of words knows that there was a prick.  Prior to words and feelings, you are.

Q: How is it possible to know and feet that Absolute?

NM: This knowingness, or understanding, is in the realm of consciousness.  Whatever you say that you know and feel is
consciousnessx only.  The Absolute is beyond this.

Q: In practice, how can we go further?

NM: Deal with consciousness only, get to know it thoroughly. That is all that can be done. Later on, everything happens
spontaneously, doership goes.

Know the inside-out of consciousness and recognize it as useless. It is a fraud.  When you transcend it, you will say, "I can
manage without this. This is imperfect !  Therefore, meditate in order to know the consciousness.

Q: I have never been able to meditate.

NM: When you were unaware of this message of "I AM", how did you function? The questions I put, nobody can answer.
All of you are great scholars, people with a lot of knowledge, have gone into quietude.

Q: My questions are answered.

NM:  When your problems are solved, you are solved.  I want you to dwell on that borderline of consciousness, no-consciousness.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 10, 2013, 02:58:51 AM
(http://yoursmiles.org/gsmile/heart/g13054.gif)(http://yoursmiles.org/gsmile/heart/g13054.gif)(http://yoursmiles.org/gsmile/heart/g13054.gif)

Just look away from all that happens in your mind and bring it to the feeling "I am". The "I am" is not a direction. It is the negation of all direction. Ultimately even the "I am" will have to go, for you need not keep on asserting what is obvious. Bringing the mind to the feeling "I am" merely helps in turning the mind away from everyting else. When the mind is kept away from its preoccupations, it becomes quiet. If you do not disturb this quiet and stay in it, you find that it is permeated with a light and a love you have never known; and yet you recognize it at one as your own nature. Once you have passed through this experience, you will never be the same man again; the unruly mind may break its peace and obliterate its vision; but it is bound to return, provided the effort is sustained; until the day when 
all bonds are broken, delusions and attachments end, and life becomes supremely concentrated in the present.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 10, 2013, 01:38:20 PM

Q: I think there should be beauty in the whole manifestation.

NM: You should not get involved in what has appeared.  Take a tree -- the bark, the leaves, the blossoms, the fruits --
all have a different nature. If you get involved in the appearance of these, you will lose sight of the source, the tree.

Intellectually, you have understood, but you have to be one with it, you have to identify with what you have understood.
Understand that the seed of this body is the sperm of the father, mixed with ovum of the mother. That is the seed for the
manifestation of the phenomena, but I am not the seed, I am not the phenomena, nor am I the consciousness which is time
bound.

The names and forms which you see are consciousness only.  Your consciousness is very pure and that is why you are able
to judge. The Atman is colorless, but It is able to judge colors etc.,

This knowledge is for those who have no desires left. The Self Knowledge is the most precious knowledge.

*****

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 10, 2013, 10:38:31 PM
(http://yoursmiles.org/gsmile/heart/g13163.gif)

If you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires in purity, your actions in charity, and that inner distillation will take you to another world, a world of truth and fearless love. Resist your old habits of feeling and thinking; keep on telling yourself: "No, not so, it cannot be so; I am not like this, I do not need it, I do not want it", and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 11, 2013, 01:35:12 PM

NM:  Why not turn away from the experience to the experiencer and realize the full import of the only true statement you can
make, I AM.

Q: How is it done?

NM: There is no 'how' here. Just keep in mind the feeling I AM, merge in it, till your mind and feeling become one.  By repeated
attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-
feeling I AM. Whatever you think, say or do, this sense of immutable and affectionate being remains as the ever present back ground
of the mind.

Q: And you call it liberation?

NM: I call it normal. what is wrong with being, knowing and acting effortlessly and happily? Why consider it so unusual as to expect
the immediate destruction of the body?  What is wrong with the body that it should die?  Correct your attitude to your body and
leave it alone. Don't pamper, don't torture.  Just keep it going, most of the time below the threshold of conscious attention.

*****

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 12, 2013, 03:42:18 AM
(http://yoursmiles.org/gsmile/heart/g13068.gif)

Neither ignorance nor illusion ever happened to you. Find the self to which you ascribe ignorance and illusion and your question will be answered. You talk as if you know the self and see it to be under the sway of ignorance and illusion. But, in fact, you do not know the self, nor are you aware of ignorance. By all means, become aware, this will bring you to the self and you will realize that there is neither ignorance nor delusion in it. It is like saying: if there is sun, how can darkness be? As under a stone there will be darkness, however strong the sunlight, so in the shadow of the "I-am-the-body" consciousness there must be ignorance and illusion. Don't ask 'why' and 'how'. It is in the nature of creative imagination to identify itself with its creations. You can stop it any moment by switching off attention. Or though investigation.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 12, 2013, 01:11:29 PM


Q: I cannot give all my life to such practices.  I have my duties to attend to.

NM:  By all means attend to your duties. Action, in which you are not emotionally involved and which is beneficial and does not
cause suffering will not bind you.  You may be engaged in several directions and work with enormous zeal, yet remain
inwardly free and quiet, with a mirror-like mind, which reflects all, without being affected.

Q: Is such a state realizable?

NM: I would not talk about it, if it were not.  Why should I engage in fancies?

Q: Everybody quotes scriptures.

NM:  Those who know only scriptures know nothing. To know is to BE.  I know what I am talking about. It is not from reading,
or hearsay.

*****

Arunachala Siva.           
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 12, 2013, 08:09:48 PM

Stabilize in the ‘Bindu’ (Point) ‘I am’ and transcend it. ‘Bindu’ means without duality (Bin=without, Du=two).
It is the ‘I am’ again and it has been given a new name for a better understanding: the ‘Bindu’ (point), which when split into two words ‘Bin’ and
‘Du’ means without duality. How is this so? As the focus of your meditation on the ‘I am’ (or when the knowledge ‘I am’) meditates on itself for a
prolonged period, a stage comes when it is only the ‘I am’ everywhere. When this happens, there is nothing else but the ‘I am’, it is a non-dual state.
This ‘Bindu’ (point) is located nowhere yet is everywhere, it is there indwelling in you, find it and get stabilized in it.

 It is the ‘I am’ that investigates the ‘I am’. Realizing its falsehood it disappears and merges into Eternity.
In this very moment as you are reading through these lines, or as you ponder over them, who is it that is doing so? It is the knowledge ‘I am’
investigating the ‘I am’. All this that you are doing has the ‘I am’ in the background. The ‘I am’ is the driving force behind this entire undertaking; it
desperately wants to know what it is. As the understanding grows and it realizes its falsehood, it disappears. This done, there is nothing more left
to do, you are then in Eternity.

 The knowledge ‘I am’ is God, if presently you are unable to understand it then just worship it.
Despite all efforts, even after an enormous amount of study you are still unable to understand the ‘I am’. What to do? Don’t get disheartened, the Guru
says there is a way out; to begin with realize that the ‘Jnana Marga’ (path of knowledge) is not for you. This realized, you must now resort to the ‘Bhakti Marga’ (the path of worship). And, what is to be worshipped? It is the knowledge ‘I am’, which is the God in you. Remember, both paths are
complementary, knowledge leads to worship and worship leads to knowledge. It is only a question of individual disposition as to what suits you, but
either way you will make it.
(http://i187.photobucket.com/albums/x120/karoakelady/HEARTS/804261s5734qt18i.gif)(http://i187.photobucket.com/albums/x120/karoakelady/HEARTS/804261s5734qt18i.gif)(http://i187.photobucket.com/albums/x120/karoakelady/HEARTS/804261s5734qt18i.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 13, 2013, 02:20:25 PM
Dear Jewel,

Nice explanation about Bindu.

Maharaj says:  Everything happens out of our own Self. This consciousness is spontaneously felt in the Self only,  This "I"
is not an individual. What is, is the Absolute unmanifested. What appears, as if, in a dream, is the manifested, relative world,
and this experience of the dream like state is the same, an identical state for everyone.

In this process of functioning, that becomes manifest, if you accept something as an individual even then it affects you as an
individual. If you do not take delivery as an individual but as total functioning, then you are free of whatever is happening. The
knowledge of the Self is this dream like feeling of "I-AM-NESS"    By assuming a separate identity one taints which is taintless;
that is the original sin.

Go to the very root: Who are you? What are you? You are the product of the five elements, you have taken the support from the
five elements.  Your feelings of "I amness" emanates from five elements.   Focus your attention at that point., What change should occur in you so that you realize your Self?  What change could happen to you.? When you come here, you must be expecting something to happen. What change do you expect in yourself so that you may have now attained what I sought. I need not go to Maharaj anymore."       

With reference to what state, I am not keeping a record of anyone coming here, nor of any conversations among us.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 13, 2013, 11:29:21 PM
Dear Sri Subramanian sir,

Beautuful! All we should know is expressed through these words You have quoted. Everything. Maharaj explaned everything in so clean and simple way. And very stright. Yes,we are persistently expecting some change,some extraordinary and exotic experience. And all that already happenwd when this manifestation occured. Maybe that is main obstacle. And acctualy we only need to drop individuality. Well,the best way for that is Self enquiry,then even question to drop something is not there. 

Thank You so much,sir!

With love and prayers,
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 13, 2013, 11:46:35 PM
That which you are, your true self, you love it, and whatever you do, you do for your own happiness. To find it, to know it, to cherish it is you basic urge. Be true to your own self, love your self absolutely. Do not pretend that you love others as yourself. Unless you have realized them as one with yourself, you cannot love them. Don't pretend to be what you are not, don't refuse to be what you are. Your love of others is the result of self-knowledge, not its cause. Without self-realization, no virtue is genuine. When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously. 
When you realize the depth and fullness of your love of yourself, you know that every living being and the entire universe are included in your affection. But when you look at anything as separate from you, you cannot love it for you are afraid of it. Alienation causes fear, and fear deepens alienation. It is a vicious circle. Only self-realization can break it.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 14, 2013, 12:49:29 PM

NM:  Understand what I say without concepts; you are adding new concepts. Now go to zero concepts. There are many
spiritual seekers whose aim is to acquire sufficient merit to reach a certain place, such as Heaven or Vaikunta.  I have had
no aims except to find out.  I was not aware of my awareness, and suddenly I became conscious that I am. Where and how
did this consciousness arise on me?  That was my inquiry, going back to that state when the presence of phenomena was
not there. That is, original knowledge of the original Self. So, I went back, tracing this original Self, and I reached a stage
where I wanted to know what my state was before consciousness arose. That is the destination I have reached. Brahman, God,
Isvara -- all these are names given to the consciousness when it is conscious of itself.


Arunachala Siva.             
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 14, 2013, 10:08:17 PM
(http://yoursmiles.org/gsmile/flower/g10090.gif)

Karma, or destiny, is an expression of a beneficial law: the universal trend towards balance, harmony and unity. At every moment, whatever happens now, is for the best. It may appear painful and ugly, a suffering bitter and meaningless, yet considering the past and the future it is for the best, as the only way out of a disastrous situation.

 Most of our karma is collective. We suffer for the sins of others, as others suffer for ours. Humanity is one.

Ignorance is like a fever - it makes you see things which are not there. Karma is the divinely prescribed treatment. Welcome it and follow the instructions faithfully, and you will get well. A patient will leave the hospital after he recovers. To insist on immediate freedom of choice or action will merely postpone recovery. Accept your destiny and fulfil it - this is the shortest way to freedom from destiny. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 15, 2013, 04:12:29 PM

NM:

Everything happens out of our own Self.  This consciousness is spontaneously felt in he Self only.  This "I" is not an
individual.  What is, is the Absolute unmanifested.  What appears, as in a dream, is the manifested, relative world, and
this experience of the dream like state is the same., an identical state, for everyone.

In this process of functioning that becomes manifest, if you accept something as an individual event then it affects you as an
individual.  If you do not take delivery as an individual but as total functioning, then  you are free of whatever is happening.  The
knowledge of the Self is dream like feeling of 'I am ness'.  By assuming a separate identity one taints that which is taintless;
that is the original sin.

Arunachala Siva. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 15, 2013, 10:57:25 PM
(http://yoursmiles.org/gsmile/heart/g13050.gif)(http://yoursmiles.org/gsmile/heart/g13050.gif)

Once you are in it [true awareness], you will find that you love what you see, whatever may be its nature. This choiceless love is the touchstone of awareness. If it is not there, you are merely interested, for some personal reasons.

In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all. When you are love itself, you are beyond time and numbers. In loving one you love all, in loving all, you love each. (258) 

When all the false self-identifications are thrown away, what remains is all-embracing love.

 Relinquish your habits and addictions, live a simple and sober life , dorn't hurt a living being; this is the foundation of yoga. (515) 

Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 16, 2013, 01:56:54 PM

Q: How can I stay stable in awareness?

NM:  You know you are. That itself is awareness.  If you think that you have to be aware, then it becomes an experiential state.
You want to experience something. Don't recognize your body as yourself. That is all right for your bodily worldly affairs,
identifying with the body, but when you have to understand yourself, don't understand that you are the body. You have
the knowledge I AM. That itself means you.

****

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 16, 2013, 08:10:56 PM
(http://yoursmiles.org/gsmile/flower/g10057.gif)

*Questioner:* We are advised to worship reality personified as God, or as the Perfect Man. We are told not to attempt the worship of the Absolute, as it is much too difficult for a brain centred consciousness.

*Maharaj:* Truth is simple and open to all. Why do you complicate? Truth is loving and lovable. It includes all, accepts all, purifies all. It is untruth that is difficult and a source of trouble. It always wants, expects, demands. Being false, it is empty, always in search of confirmation and reassurance. It is afraid of and avoids enquiry. It identifies itself with any support, however weak and momentary. Whatever it gets, it loses and asks for more. Therefore put no faith in the conscious. Nothing you can see, feel, or think is so. Even sin and virtue, merit and demerit are not what they appear. Usually the bad and the good are a matter of convention and custom and are shunned or welcomed, according to how the words are used.

*Q:*   Are there not good desires and bad, high desires and low?

*M:*  All desires are bad, but some are worse than others. Pursue any desire, it will always give you trouble.

*Q:*   Even the desire to be free of desire?

*M:*  Why desire at all? Desiring a state of freedom from desire will not set you free. Nothing can set you free, because you are free. See yourself with desireless clarity, that is all.

*Q:*   It takes time to know oneself.

*M:*  How can time help you? Time is a succession of moments; each moment appears out of nothing and disappears into nothing, never to reappear. How can you build on something so fleeting?

*Q:*   What is permanent?

*M:*  Look to yourself for the permanent. Dive deep within and find what is real in you.

*Q:*   How to look for myself?

*M:*  Whatever happens, it happens to you. What you do, the doer is in you. Find the subject of all that you are as a person.

*Q:*   What else can I be?

*M:*  Find out. Even if I tell you that you are the witness, the silent watcher, it will mean nothing to you, unless you find the way to your own being.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 17, 2013, 01:17:42 PM

Q:  If the consciousness in all the different forms is identical, then why do thoughts and actions differ from one human being
to another?

NM:  The thoughts and actions belong to the body-mind and the body-mind is the essence of the five elements. The nature
of form depends on the various degrees of the five elements and the three gunas. The thoughts and deeds depend on the
conditioning received right from the time the consciousness is there.  Without the consciousness, there would only be dead forms.

Consciousness and the body are kept in working condition by the food and medicine that we imbibe.  In each form he thoughts,
words, and deeds depend not only on the conditioning the form has received after it has been created, but they depend on even]
earlier conditioning at the time of conception.  The consciousness was latent in that birth chemical.

How amusing it is that one identifies with the body.  How long have you been following spirituality? 

Q: For forty years. I was following the "Who am I?" of Ramana Maharshi and I have read the book of Maharshi's teachings.

NM: So far so food. What do you understand about your own Self? What are you?

Q:  Consciousness.

NM: The Ultimate is prior to any experience. "I am-ness" is the beginning of the experience. On the Ultimate, there appearred
this knowingness and the question arose, 'Who or what am I?' The feeling of being is not colored by form. It is just a feeling of
being of 'I am-ness'.  That was the first experience.

*****

Arunachala Siva.     
       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 17, 2013, 05:14:18 PM
*Q:I am full of* *desires and want them fulfilled. How am I to get what I want?* 

M:Do you deserve what you *desire*? In some way or other you have to work for the fulfillment of your desires. Put in energy and wait for the results.

*Q:Where am I to get the energy?*

M:The* desire* itself is energy. 

*Q:Then why does not every *desire* get fulfilled?*

M:Maybe it was not strong enough and lasting.

*Q:Yes, that is my problem. I want things, but I am lazy when it comes to action.*

M:When your *desire* is neither clear nor strong, it cannot take shape. Besides, if your desires* *are personal, for your own enjoyment, the energy you give them is necessarily limited; it cannot be more than what you have. 


*Q:Yet, often ordinary persons attain what they*desire*.* 

M:After desiring it very much and for a long time. Even then, their achievements are limited. 

*Q:And what about unselfish desires?*

M:When you* desire* the common good, the whole world desires with you. Make humanity's* desire*your own and work for it. There you cannot fail. 

*Q:Humanity is God's work, not mine. I am concerned with myself. Have I not the right to see my legitimate *desires *fulfilled? They will hurt no one. My* *desires are legitimate. They are right desires, why don't they come true?*

M:Desires are right or wrong according to circumstances; it depends on how you look at them. It is only for the individual that a distinction between right and wrong is valid. 

*Q:What are the guidelines for such distinction? How am I to know which of my desires are right and which are wrong?*

M:In your case desires that lead to sorrow are wrong and those which lead to happiness are right. But you must not forget others. Their sorrow and happiness also count. 

*Q:Results are in the future. How can I know what they will be?*

M:Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too. Think clearly and deeply, go into the entire structure of your desires**and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself. 

*Q:What does it mean to know myself? By knowing myself what exactly do I come to know?*

M:All that you are not. 

*Q:And not what I am?*

M:What you are, you already are. By knowing what you are not, you are free of it and remain in your own natural state. It all happens quite spontaneously and effortlessly. 

*Q:And what do I discover?*

M:You discover that there is nothing to discover. You are what you are and that is all. 

*Q:But ultimately what am I?*

M:The ultimate denial of all you are not. 

*Q:I do not understand!*

M:It is your fixed idea that you must be something or other that blinds you.

*Q:How can I get rid of this idea?*

M:If you trust me, believe when I tell you that you are the pure awareness that illumines consciousness and its infinite content. Realize this and live accordingly. If you do not believe me, then go within, inquiring 'What am I?' or, focus your*mind* on 'I am', which is pure and simple being. 

*Q:On what my faith in you depends?*

M:On your insight into other people's hearts. If you cannot look into my heart, look into your own.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 18, 2013, 06:10:16 PM
M: Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision. 

*Q:Must I not renounce everything first, and live a homeless life?*

M:You cannot renounce. You may leave your home and give trouble to your family, but attachments are in the mind and will not leave you until you know your* mind* in and out. First thing first—know yourself, all else will come with it. 

*Q:But you already told me that I am the Supreme Reality. Is it not self-knowledge?*

M:Of course you are the Supreme Reality! But what of it? Every grain of sand is God; to know it is important, but that is only the beginning. 

*Q:Well, you told me that I am the Supreme Reality. I believe you. What next is there for me to do?*

M:I told you already. Discover all you are not. Body, feelings, thoughts, ideas, time, space, being and not being, this or that—nothing concrete or abstract you can point out is you. A mere verbal statement will not do—you may repeat a formula endlessly without any result whatsoever. You must watch yourself continuously—particularly your *mind*—moment by moment, missing nothing. This witnessing is essential for the separation of the self from the not-self. 

*Q:The witnessing—is it not my real nature?*

M:For witnessing, there must be something else to witness. We are still in duality! 

*Q:What about witnessing the witness? Awareness of awareness?* 
M:Putting words together will not take you far. Go within and discover what you are not. Nothing else matters. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 20, 2013, 01:09:33 PM


Q:  I am not obviously, all pervading and eternal. I am only here and now.

NM:  Good enough.  The 'here' is everywhere and the 'now' is there always. Go beyond 'I am the body' idea and you will find
that space and time are in you and not you in space and time. Once you have understood this, the main obstacles to realization
is removed.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 22, 2013, 11:20:51 PM
(http://yoursmiles.org/gsmile/heart/g13100.gif)

*Questioner:* Maharaj, you are sitting in front of me and I am here at your feet. What is the basic difference between us?

*Maharaj:* There is no basic difference.

*Q:*   Still there must be some real difference, I come to you, you do not come to me.

*M:*  Because you imagine differences, you go here and there in search of ‘superior’ people.

*Q:*   You too are a superior person. You claim to know the real, while I do not.

*M:*  Did I ever tell you that you do not know and, therefore, you are inferior? Let those who invented such distinctions prove them. I do not claim to know what you do not. In fact, I know much less than you do.

*Q:*   Your words are wise, your behaviour noble, your grace all-powerful.

*M:*  I know nothing about it all and see no difference between you and me. My life is a succession of events, just like yours. Only I am detached and see the passing show as a passing show, while you stick to things and move along with them.

*Q:* What made you so disspationate?

 *M:*  Nothing in particular. It so happened that I trusted my Guru. He told me I am nothing but my self and I believed him. Trusting him, I behaved accordingly and ceased caring for what was not me, nor mine.

*Q:*   Why were you lucky to trust your teacher fully, while our trust is nominal and verbal?

*M:*  Who can say? It happened so. Things happen without cause and reason and, after all, what does it matter, who is who? Your high opinion of me is your opinion only. Any moment you may change it. Why attach importance to opinions, even your own?

*Q:*   Still, you are different. Your mind seems to be always quiet and happy. And miracles happen round you.

*M:*  I know nothing about miracles, and I wonder whether nature admits exceptions to her laws, unless we agree that everything is a miracle. As to my mind, there is no such thing. There is consciousness in which everything happens. It is quite obvious and within the experience of everybody. You just do not look carefully enough. Look well, and see what I see.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 23, 2013, 01:01:31 PM

Q: If you mean to say that it is the free will of man that causes accidents, I would agree.  But we have not discussed free will.

NM:  Your order is what gives you pleasure and disorder is what gives you pain.

Q:  You may put it that way, but do not tell me that the two are one. Talk to me in my own language. --- the language of an
individual in search of happiness. I do not want to be misled by non dualistic talks.

NM: What makes you believe that you are a separate individual?

Q: I behave as an individual. I function on my own. I consider life primarily, and others only relation to myself.  In short I am
busy with myself.

NM: Well, go on being busy with yourself. On what business have you come here?

Q: My old business of making myself safe and happy. I confess I have not been too successful. I am neither safe nor happy.
Therefore, you find me here. This place is new to me, but my reason for coming here is old; the search for safe happiness, happy
safety.  So far I have not found it. Can you help me?

NM:  What was never lost can never be found. You very search for safety and joy keeps you away from them.  Stop searching,
cease losing.  The disease is simple and the remedy equally simple. It is your mind only that makes you insecure and unhappy.
Anticipation makes you insecure, memory -- unhappy.  Stop misusing your mind and all be well with you. You need not set it
right --- it will set itself right, as soon as you give up all concern with the past and the future and live entirely in NOW. 

*****

Arunachala Siva.   
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 24, 2013, 12:06:31 AM

*Q:*   Some measure of peace I did derive from"Yoga"

M:*  Examine closely and you will see that the mind is seething with thoughts. It may go blank occasionally, but it does it for a time and reverts to its usual restlessness. A becalmed mind is not a peaceful mind. You say you want to pacify your mind. Is he, who wants to pacify the mind, himself peaceful?

*Q:*   No. I am not at peace, I take the help of "Yoga".

*M:*  Don't you see the contradiction? For many years you sought your peace of mind. You could not find it, for a thing essentially restless cannot be at peace.

*Q:*   There is some improvement.

*M:*  The peace you claim to have found is very brittle any little thing can crack it. What you call peace is only absence of disturbance. It is hardly worth the name. The real peace cannot be disturbed. Can you claim a peace of mind that is unassailable?

 Q: I am striving.

M: Striving too is a sign of restlessness.

 *M:*  The self does not need to be put to rest. It is peace itself, not at peace. Only the mind is restless. All it knows is restlessness, with its many modes and grades. The pleasant are considered superior and the painful are discounted. What we call progress is merely a change over from the unpleasant to the pleasant. But changes by themselves cannot bring us to the changeless, for whatever has a beginning must have an end. The real does not begin; it only reveals itself as beginningless and endless, all-pervading, all-powerful, immovable prime mover, timelessly changeless.

*Q:*   So what has one to do?

*M:*  Through "Yoga" you have accumulated knowledge and experience. This cannot be denied. But of what use is it all to you? "Yoga" means union, joining. What have you re-united, re-joined?

*Q:*   I am trying to rejoin the personality back to the real self.

 *M:*  The personality ("vyakti") is but a product of imagination. The self ("vyakta") is the victim of this imagination. It is the taking yourself to be what you are not that binds you. The person cannot be said to exist on its own rights; it is the self that believes there is a person and is conscious of being it. Beyond the self ("vyakta") lies the unmanifested ("avyakta"), the causeless cause of everything. Even to talk of re-uniting the person with the self is not right, because there is no person, only a mental picture given a false reality by conviction. Nothing was divided and there is nothing to unite.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 24, 2013, 12:52:23 PM

Q: Calling it a dream does not change the situation. I repeat my question:  'what hope is left which the eternity
behind me could not fulfill? Why should my future be different from the past?

NM: In your fevered state, you project a past and a future, and take them to be real.  In fact, you know only the present
moment. Why not investigate what is NOW instead of questioning the imaginary past and future?  Your present state is
neither beginningless nor endless.  It is over in a flash.  Watch carefully from where it comes and where it goes.  You will
soon discover the timeless Reality behind it.

*****

Arunachala Siva.     
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 24, 2013, 10:28:46 PM
*Maharaj:* Which world are you enquiring about?

*Q:*   The world of my perceptions, of course.

*M:*  The world you can perceive is a very small world indeed. And it is entirely private. Take it to be a dream and be done with it.

*Q:*   How can I take it to be a dream? A dream does not last.

*M:*  How long will your own world last?

*Q:*   After all, my little world is but a part of the total.

*M:*  Is not the idea of a total world a part of your personal world? The universe does not come to tell you that you are a part of it. It is you who have invented a totality to contain you as a part. In fact all you know is your own private world, however well you have furnished it with your imaginations and expectations.

 *Q:*   Surely, perception is not imagination!

*M:*  What else? Perception is recognition, is it not? Something entirely unfamiliar can be sensed, but cannot be perceived. Perception involves memory.

*Q:*   Granted, but memory does not make it illusion.

*M:*  Perception, imagination, expectation, anticipation, illusion -- all are based on memory. There are hardly any border lines between them. They just merge into each other. All are responses of memory.

*Q:*   Still, memory is there to prove the reality of my world.

 *M:*  How much do you remember? Try to write down from memory what you were thinking, saying and doing on the 30th of the last month.

*Q:*   Yes, there is a blank.

*M:*  It is not so bad. You do remember a lot -- unconscious memory makes the world in which you live so familiar.

*Q:*   Admitted that the world in which I live is subjective and partial. What about you? In what kind of world do "you" live?

*M:*  My world is just like yours. I see, I hear, I feel, I think, I speak and act in a world I perceive, just like you. But with you it is all, with me it is nothing. Knowing the world to be a part of myself, I pay it no more attention than you pay to the food you have eaten. While being prepared and eaten, the food is separate from you and your mind is on it; once swallowed, you become totally unconscious of it. I have eaten up the world and I need not think of it any more.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 25, 2013, 12:44:41 PM

Q: On the screen of my mind, images follow each other in endless succession.  There is nothing permanent about me.

NM:  Have a  better look at yourself.  The screen is there. It does not change.  The light shines steadily. Only the film in
between keeps moving and causes pictures to appear. You may call the film - destiny.

Q: What creates destiny?

NM:  Ignorance is the cause of inevitablitiy.

Q: Ignorance of what?

NM: Ignorance of yourself primarily.  Also, ignorance of the true nature of things, of their causes, and effects. You look around
without understanding and take appearances for Reality.  You believe you know the world and yourself.  But, it is only your
ignorance that makes you say: I know. Begin with the admission that you do not know and start from there.   There is nothing
that can help the world more than  your putting an end to ignorance.  Then, you need not do anything in particular to help the
world.  You very being is a help, action or no action.

****

Arunachala Siva.     
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 25, 2013, 09:14:00 PM
(http://yoursmiles.org/gsmile/flower/g10188.gif)

As long as you are interested in your present way of living, you will not abandon it. Discovery cannot come as long as you cling to the familiar. It is only when you realize fully the immense sorrow of your life and revolt against it that a way out can be found.

Whatever may be the situation, if it is acceptable, it is pleasant. If it it not acceptable, it is painful. What makes it acceptable is not important; the cause may be physical, or psychological, or untraceable; acceptance is the decisive factor. Obversely, suffering is due to non-acceptance. Why [shouldn't pain be acceptable]? Did you ever try? Do try and you will find in pain a joy which pleasure cannot yield, for the simple reason that acceptance of pain takes you much deeper than pleasure does. The more we are conscious, the deeper the joy. Acceptance of pain, non-resistance, courage and endurance - these open deep and perennial sources of real happiness, true bliss. 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 26, 2013, 02:08:49 PM

Q: Has one to be afraid of his own self?

NM: Not afraid, for the self means well.  But it must be taken seriously.  It calls for attention and obedience; when it is not
listened, it turns from persuasion to compulsion, for while  it can wait, it shall no be denied.  The difficulty lies not with the
Guru, inner or outer.  The Guru is always available. It is the ripe disciple that is lacking.  When a person is not ready, what can
be done?

Q:  Ready or willing?

NM: Both. It comes to the same. In India, we call it adhikari.  It means  both capable and entitled.

Q: Can the outer Guru grant inititation?

NM: He can give all kinds of initiations, but the initiation into Reality should come from within.

Q: Who gives the ultimate initiation?

NM: It is self-given.

*****

Arunachala Siva.           
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 26, 2013, 09:40:24 PM
*Maharaj:* What do you consider to be wrong with your mind?

*Q:*   It is restless, greedy of the pleasant and afraid of the unpleasant.

*M:*  What is wrong with its seeking the pleasant and shirking the unpleasant? Between the banks of pain and pleasure the river of life flows. It is only when the mind refuses to flow with life, and gets stuck at the banks, that it becomes a problem. By flowing with life I mean acceptance -- letting come what comes and go what goes. Desire not, fear not, observe the actual, as and when it happens, for you are not what happens, you are to whom it happens. Ultimately even the observer you are not. You are the ultimate potentiality of which the all-embracing consciousness is the manifestation and expression.

 *Q:*   Yet, between the body and the self there lies a cloud of thoughts and feelings, which neither server the body nor the self. These thoughts and feelings are flimsy, transient and meaningless, mere mental dust that blinds and chokes, yet they are there, obscuring and destroying.

*M:*  Surely, the memory of an event cannot pass for the event itself. Nor can the anticipation. There is something exceptional, unique, about the present event, which the previous, or the coming do not have. There is a livingness about it, an actuality; it stands out as if illuminated. There is the ‘stamp of reality’ on the actual, which the past and the future do not have.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 27, 2013, 07:25:59 PM
Hammer it into yourself that the ‘I am’ or ‘beingness’ is the parent of the entire manifestation, then the ‘I am’
itself will help you stabilize in the ‘I am’. A process of reversion has to be undertaken in order to understand and believe that the ‘I am’ or
‘beingness’ is the root of the entire manifestation. Reversion means to go back to that moment when you first came to know that ‘you are’; before this
did you know anything about the manifested world that you see? It was non-existent for you. Quite similarly, in deep sleep when the ‘I am’ is held in
abeyance the world is non-existent for you. As the ‘I am’ comes, so does this entire manifestation; as the ‘I am’ goes, it’s all gone! As you understand
and become familiar with all this, the ‘I am’ befriends you and then it helps you get stabilized in itself.

The ‘I am’ is observed by the Absolute, it has no senses or eyes, witnessing just happens. When you get stabilized in the ‘I am’ a moment
comes when you stand apart from it. The ‘I am’ is observed or witnessed by the Absolute and this occurs without the senses or the eyes. This
witnessing just happens, the ‘I am’ quite spontaneously appears on the Absolute. As the ‘I am’ departs, the Absolute remains.

Carry the conviction in yourself that the knowledge ‘I am’ within you is God. Many, many seekers come to the Guru’s doorstep.
He gives one look and knows who is what, so depending on the capabilities of the seeker, he expounds the teaching to him accordingly.
There are those who have been around for some while and have understood a bit. Now, as they depart, they ask for some last parting words that may stand
them in good stead when they go. He tells them to carry the conviction that the knowledge ‘I am’ within is God and live by it, that’s all.

Don’t bother about anything, just continue abiding in the ‘I am’, a moment will come when it will be pleased and reveal all the secrets.
There will be periods of frustration; there will be periods of doubt. Your worldly involvements would hamper your ‘Sadhana’ (practice) and an
atmosphere of defeat would prevail. But, come what may, just throw everything aside, don’t bother about anything
and continue your abidance in the ‘I am’ with all earnestness. The ‘I am’ would test your endurance, but a moment would come when it
will be pleased with you, become your friend and release its stranglehold on you.


(http://www.pinklotus.org/plaatjes/Nisargadatta%20Maharaj%2005%20pi.gif)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 28, 2013, 10:35:12 AM


Q: Will ignorance ever end?

NM: What is wrong with not knowing?  You need not know at all.  Enough to know what you need to know.  The rest can look
after itself, without your knowing how it does it. What is important is that your unconscious does not work against the conscious,
that there is integration on all levels.  To know is not so very important.

*****

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 28, 2013, 11:31:56 PM
*M:*  Where is your childhood now? And what is your future?

*Q:*   I was born, I have grown, I shall die.

*M:*  You mean your body, of course. And your mind. I am not talking of your physiology and psychology. They are a part of nature and are governed by nature's laws. I am talking of your search for love. Had it a beginning? Will it have an end?

*Q:*   I really cannot say. It is there -- from the earliest to the last moment of my life. This yearning for love -- how constant and how hopeless!

*M:*  In your search for love what exactly are you searching for?

*Q:*   Simply this: to love and to be loved.

*M:*  You mean a woman?

*Q:*   Not necessarily. A friend, a teacher, a guide -- as long as the feeling is bright and clear. Of course, a woman is the usual answer. But it need not be the only one.

*M:*  Of the two what would you prefer, to love or to be loved?

*Q:*   I would rather have both! But I can see that to love is greater, nobler, deeper. To be loved is sweet, but it does not make one grow.

*M:*  Can you love on your own, or must you be made to love?

*Q:*   One must meet somebody lovable, of course. My mother was not only not loving, she was also not lovable.

*M:*  What makes a person lovable? Is it not the being loved? First you love and then you look for reasons.

*Q:*   It can be the other way round. You love what makes you happy.

*M:*  But what makes you happy?

*Q:*   There is no rule about it. The entire subject is highly individual and unpredictable.

*M:*  Right. Whichever way you put it, unless you love there is no happiness. But, does love make you always happy? Is not the association of love with happiness a rather early, infantile stage? When the beloved suffers, don't you suffer too? And do you cease to love, because you suffer? Must love and happiness come and go together? Is love merely the expectation of pleasure?

 *Q:*   Of course not. There can be much suffering in love.

*M:*  Then what is love? Is it not a state of being rather than a state of mind? Must you know that you love in order to love? Did you. not love your mother unknowingly? Your craving for her love, for an opportunity to love her, is it not the movement of love? Is not love as much a part of you, as consciousness of being? You sought the love of your mother, because you loved her.

*Q:*   But she would not let me!

*M:*  She could not stop you.

*Q:*   Then, why was I unhappy all my life?

*M:*  Because you did not go down to the very roots of your being. It is your complete ignorance of yourself, that covered up your love and happiness and made you seek for what you had never lost. Love is will, the will to share your happiness with all. Being happy -- making happy -- this is the rhythm of love.
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 29, 2013, 01:25:38 PM

Nisargadatta Maharaj says:

Beingness has the quality to become whatever you think of. Whatever concept you feed to the consciousness, the consciousness
will provide you with that. Whatever you hold on to intensely, you are bound to be that, that is the quality of your consciousness.
You should never think that you are the body.

Consciousness is not the body.  As a result of the body,  the Beingness is felt. But Beingness is all pervasive.

Consciousness alone feels the expanse of consciousness, but I, the Absolute, am not that.

Whatever is known by consciousness, is in the field of consciousness.  The consciousness and the knowledge will subside
when the food body dies. The Absolute always remains.  The seed of knowledge is planted in you by these talks. Now you
have to follow it up.  You must nurse it, ruminate over it, so that the tree of knowledge will grow.

*****

Arunachala Siva.       
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 29, 2013, 06:26:31 PM
Questioner: Some Mahatmas (enlightened beings) maintain that the world is neither an accident nor a play of God, but the result and expression of a mighty plan of work aiming at awakening and developing consciousness throughout the universe. From lifelessness to life, from unconsciousness to consciousness, from dullness to bright intelligence, from misapprehension to clarity -- that is the direction in which the world moves ceaselessly and relentlessly. Of course, there are moments of rest and apparent darkness, when the universe seems to be dormant, but the rest comes to an end and the work on consciousness is resumed. From our point of view the world is a dale of tears, a place to escape from, as soon as possible and by every possible means. To enlightened beings the world is good and it serves a good purpose. They do not deny that the world is a mental structure and that ultimately all is one, but they see and say that the structure has meaning and serves a supremely desirable purpose. What we call the will of God is not a capricious whim of a playful deity, but the expression of an absolute necessity to grow in love and wisdom and power, to actualise the infinite potentials of life and consciousness.

Just as a gardener grows flowers from a tiny seed to glorious perfection, so does God in His own garden grow, among other beings, men to supermen, who know and love and work along with Him.

When God takes rest (pralaya), those whose growth was not completed, become unconscious for a time, while the perfect ones, who have gone beyond all forms and contents of consciousness, remain aware of the universal silence. When the time comes for the emergence of a new universe, the sleepers wake up and their work starts. The more advanced wake up first and prepare the ground for the less advanced -- who thus find forms and patterns of behaviour suitable for their further growth.

Thus runs the story. The difference with your teaching is this: you insist that the world is no good and should be shunned. They say that distaste for the world is a passing stage, necessary, yet temporary, and is soon replaced by an all-pervading love, and a steady will to work with God.

Maharaj: All you say is right for the outgoing (pravritti) path. For the path of return (nivritti) naughting oneself is necessary. My stand I take where nothing (paramakash) is; words do not reach there, nor thoughts. To the mind it is all darkness and silence. Then consciousness begins to stir and wakes up the mind (chidakash), which projects the world (mahadakash), built of memory and imagination. Once the world comes into being, all you say may be so. It is in the nature of the mind to imagine goals, to strive towards them, to seek out means and ways, to display vision, energy and courage. These are divine attributes and I do not deny them. But I take my stand where no difference exists, where things are not, nor the minds that create them. There I am at home. Whatever happens, does not affect me -- things act on things, that is all. Free from memory and expectation, I am fresh, innocent and wholehearted. Mind is the great worker (mahakarta) and it needs rest. Needing nothing, I am unafraid. Whom to be afraid of? There is no separation, we are not separate selves. There is only one Self, the Supreme Reality, in which the personal and the impersonal are one.

Q:   All I want is to be able to help the world.

M:  Who says you cannot help? You made up your mind about what help means and needs and got your self into a conflict between what you should and what you can, between necessity and ability.

Q:   But why do we do so?

M:  Your mind projects a structure and you identify yourself with it. It is in the nature of desire to prompt the mind to create a world for its fulfilment. Even a small desire can start a long line of action; what about a strong desire? Desire can produce a universe; its powers are miraculous. Just as a small matchstick can set a huge forest on fire, so does a desire light the fires of manifestation. The very purpose of creation is the fulfilment of desire. The desire may be noble, or ignoble, space (akash) is neutral -- one can fill it with what one likes: You must be very careful as to what you desire. And as to the people you want to help, they are in their respective worlds for the sake of their desires; there is no way of helping them except through their desires. You can only teach them to have right desires so that they may rise above them and be free from the urge to create and re-create worlds of desires, abodes of pain and pleasure.

Q:   A day must come when the show is wound up; a man must die, a universe come to an end.

M:  Just as a sleeping man forgets all and wakes up for another day, or he dies and emerges into another life, so do the worlds of desire and fear dissolve and disappear. But the universal witness, the Supreme Self never sleeps and never dies. Eternally the Great Heart beats and at each beat a new universe comes into being.

Q:   Is he conscious?

M:  He is beyond all that the mind conceives. He is beyond being and not being. He is the Yes and No to everything, beyond and within, creating and destroying, unimaginably real.

Q:   God and the Mahatma are they one or two?

M:  They are one.

Q:   There must be some difference.

M:  God is the All-Doer, the jnani is a non-doer. God himself does not say: 'I am doing all.' To Him things happen by their own nature. To the jnani all is done by God. He sees no difference between God and nature. Both God and the jnani know themselves to be the immovable centre of the movable, the eternal witness of the transient. The centre is a point of void and the witness a point of pure awareness; they know themselves to be as nothing, therefore nothing can resist them.

Q:   How does this look and feel in your personal experience?

M:  Being nothing, I am all. Everything is me, everything is mine. Just as my body moves by my mere thinking of the movement, so do things happen as I think of them. Mind you, I do nothing. I just see them happen.

cont...
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 29, 2013, 06:27:35 PM
Q:   Do things happen as you want them to happen, or do you want them to happen as they happen?

M:  Both. I accept and am accepted. I am all and all is me. Being the world I am not afraid of the world. Being all, what am I to be afraid of? Water is not afraid of water, nor fire of fire. Also I am not afraid because I am nothing that can experience fear, or can be in danger. I have no shape, nor name. It is attachment to a name and shape that breeds fear. I am not attached. I am nothing, and nothing is afraid of no thing. On the contrary, everything is afraid of the Nothing, for when a thing touches Nothing, it becomes nothing. It is like a bottomless well, whatever falls into it, disappears.

Q:   Isn't God a person?

M:  As long as you think yourself to be a person, He too is a person. When you are all, you see Him as all.

Q:   Can I change facts by changing attitude?

M:  The attitude is the fact. Take anger. I may be furious, pacing the room up and down; at the same time I know what I am, a centre of wisdom and love, an atom of pure existence. All subsides and the mind merges into silence.

Q:   Still, you are angry sometimes.

M:  With whom am l to be angry and for what? Anger came and dissolved on my remembering myself. It is all a play of gunas (qualities of cosmic matter). When I identify myself with them, I am their slave. When I stand apart, I am their master.

Q:   Can you influence the world by your attitude? By separating yourself from the world you lose all hope of helping it.

M:  How can it be? All is myself -- can't I help myself? I do not identify myself with anybody in particular, for I am all -- both the particular and the universal.

Q:   Can you then help me, the particular person?

M:  But I do help you always -- from within. My self and your self are one. I know it, but you don't. That is all the difference -- and it cannot last.

Q:   And how do you help the entire world?

M:  Gandhi is dead, yet his mind pervades the earth. The thought of a jnani pervades humanity and works ceaselessly for good. Being anonymous, coming from within, it is the more powerful and compelling. That is how the world improves -- the inner aiding and blessing the outer. When a jnani dies, he is no more, in the same sense in which a river is no more when it merges in the sea, the name, the shape, are no more, but the water remains and becomes one with the ocean. When a jnani joins the universal mind, all his goodness and wisdom become the heritage of humanity and uplift every human being.

Q:   We are attached to our personality. Our individuality, our being unlike others, we value very much. You seem to denounce both as useless. Your unmanifested, of what use is it to us?

M:  Unmanifested, manifested, individuality, personality (nirguna, saguna, vyakta, vyakti); all these are mere words, points of view, mental attitudes. There is no reality in them. The real is experienced in silence. You cling to personality -- but you are conscious of being a person only when you are in trouble -- when you are not in trouble you do not think of yourself.

Q:   You did not tell me the uses of the Unmanifested.

M:  Surely, you must sleep in order to wake up. You must die in order to live, you must melt down to shape anew. You must destroy to build, annihilate before creation. The Supreme is the universal solvent, it corrodes every container, it burns through every obstacle. Without the absolute denial of everything the tyranny of things would be absolute. The Supreme is the great harmoniser, the guarantee of the ultimate and perfect balance -- of life in freedom. It dissolves you and thus re-asserts your true being.

Q:   It is all well on its own level. But how does it work in daily life?

M:  The daily life is a life of action. Whether you like it or not, you must function. Whatever you do for your own sake accumulates and becomes explosive; one day it goes off and plays havoc with you and your world. When you deceive yourself that you work for the good of all, it makes matters worse, for you should not be guided by your own ideas of what is good for others. A man who claims to know what is good for others, is dangerous.

Q:   How is one to work then?

M:  Neither for yourself nor for others, but for the work's own sake. A thing worth doing is its own purpose and meaning, Make nothing a means to something else. Bind not. God does not create one thing to serve another. Each is made for its own sake. Because it is made for itself, it does not interfere. You are using things and people for purposes alien to them and you play havoc with the world and yourself.

Q:   Our real being is all the time with us, you say. How is it that we do not notice it?

M:  Yes, you are always the Supreme. But your attention is fixed on things, physical or mental. When your attention is off a thing and not yet fixed on another, in the interval you are pure being. When through the practice of discrimination and detachment (viveka-vairagya), you lose sight of sensory and mental states, pure being emerges as the natural state.

Q:   How does one bring to an end this sense of separateness?

M:  By focussing the mind on 'I am', on the sense of being, 'I am so-and-so' dissolves; "I am a witness only" remains and that too submerges in 'I am all'. Then the all becomes the One and the One -- yourself, not to be separate from me. Abandon the idea of a separate 'I' and the question of 'whose experience?' will not arise.

Q:   You speak from your own experience. How can I make it mine?

M:  You speak of my experience as different from your experience, because you believe we are separate. But we are not. On a deeper level my experience is your experience. Dive deep within yourself and you will find it easily and simply. Go in the direction of 'I am'.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 31, 2013, 12:00:57 AM
(http://yoursmiles.org/gsmile/flower/g10057.gif)
The light of consciousness passes through the film of memory and throws pictures on your brain. Because of the deficient and disorded state of your brain, what you perceive is distorted and coloured by feelings of like and dislike. Make your thinking orderly and free from emotional overtones, and you will see people and things as they are, with clarity and charity.

To see reality is as simple as to see one's face in a mirror. Only the mirror must be clear and true. A quiet mind, undistorted by desires and fears, free from ideas and opinions, clear on all the levels, is needed to reflect the reality. Be clear and quiet, alert and detached, all else will happen by iteself.

[Your world] is true in essence but not in appearance. Be free of desires and fears and at once your vision will clear and you shall see all things as they are.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on March 31, 2013, 02:22:00 PM


Q:  What are thoughts?

NM: They are the result of previous conditioning which the mind has had.

Q: Are the thoughts of the Jnani and the ignorant one different from one another?

NM:  The difference is that the Jnani has divorced himself from the body/mind, the body/mind thoughts may come and go
but the Jnani is not concerned.  Whereas the ignorant one gets involved in those thoughts and the ignorant one considers
himself as a name and a form.

******

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on March 31, 2013, 11:50:18 PM
How do you know that you do not know your self? Your direct insight tells you that yourself you know first, for nothing exists without your being there to experience its existence. You imagine you do not know your self, because you cannot describe your self. You can only say: "I know that I am" and you will refuse as untrue the statement "I am not". But whatever can be described cannot be your self, and what you are cannot be described. You can only know your being by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take 
you to a deeper realization of your self.

To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on April 01, 2013, 06:29:35 PM
(http://yoursmiles.org/gsmile/flower/g10175.gif)

Begin from the beginning: give attention to the fact that you are. At no time can you say " I was not". All you can say is "I don't remember". You know how unreliable is memory. Accept that, engrossed in petty personal affairs, you have forgotten what you are; try to bring back the lost memory through the elimination of the known. You cannot be told what will happen, nor is it desirable; anticipation will create illusions. In the inner search, the unexpected is inevitable; the discovery is invariably beyond all imagination. Just as an unborn child cannot know life after birth, for it has nothing in its mind with which to form a valid picture, so is the mind unable 
to think of the real in terms of the unreal, except by negation: "Not this, not that". The acceptance of the unreal as real is the obstacle; to see the false as false and abandon the false brings reality into being.

First realize your own being. This is easy because the sense "I am" is always with you. Then meet yourself as the knower, apart from the known. Once you know yourself as pure being, the ecstasy of freedom is your own.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on April 01, 2013, 07:35:17 PM
Q:  In my present state, the "I am the body" idea comes spontaneously, while I am the 'Pure Being' idea must be imposed on
the mind as something true but not experienced.

NM:  Yes. Sadhana consists in reminding forcibly oneself of one's pure 'Being-ness.", of not being anything in particular,
nor a sum of particulars, not even the totality of particulars, which make up the universe. All exists in the mind, even the body
is an integration in mind of a vast number of sensory perceptions, each perception is also a mental state. If you say, I am the body,
show it.

*****

Arunachala Siva.         
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on April 02, 2013, 08:51:41 PM
You are what you are, timelessly, but of what use is it to you unless you know it and act on it? Your begging bowl may be of pure gold, but as long as you do not know it you are a pauper. You must know your inner worth and trust it and express it in the daily sacrifice of desire and fear.

Believe me, there is no goal, nor a way to reach it. You are the way and the goal, there is nothing else to reach except yourself. All you need is to understand, and understanding is the flowering of the mind. The tree is perennial, but the flowering and the fruit-bearing come in season. The seasons change, but not the tree. You are the tree. You have grown numberless branches and leaves in the past, and you may grow them also in the future - yet you remain. Not what was, or shall be, must you know, but what is. Yours is the desire that creates the universe. Know the world as your own creation and be free.

There is nothing in the world that you cannot know, when you know yourself. Thinking yourself to be the body, you know the world as a collection of material things. When you know yourself as a centre of consciousness, the world appears as the ocean of the mind. When you know yourself as you are in reality, you know the world as yourself.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on April 02, 2013, 08:57:19 PM
Karma is only a store of unspent energies, of unfulfilled desires, and fears not understood. The store is being constantly replenished by new desires and fears. It need not be so for ever. Understand the root cause of your fears -estrangement from yourself; and of desires -the longing for the self, and your karma will dissolve like a dream.

Karma, or destiny, is an expression of a beneficial law: the universal trend towards balance, harmony and unity. At every moment, whatever happens now, is for the best. It may appear painful and ugly, a suffering bitter and meaningless, yet considering the past and the future it is for the best, as the only way out of a disastrous situation.

Most of our karma is collective. We suffer for the sins of others, as others suffer for ours. Humanity is one.

Ignorance is like a fever - it makes you see things which are not there. Karma is the divinely prescribed treatment. Welcome it and follow the instructions faithfully, and you will get well. A patient will leave the hospital after he recovers. To insist on immediate freedom of choice or action will merely postpone recovery. Accept your destiny and fulfil it - this is the shortest way to freedom from destiny. 

(http://www.astroinquiry.com/wp-content/uploads/2008/08/nisargadatta_pic.jpg)
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on April 03, 2013, 05:52:04 PM

Q: You see there is a difference between a Hindu mind and a European mind.  The Hindu mind is comparatively simple.
The European mind is much more complex being. The Hindu is basically sattvic, He does not understand the European's
restlessness, his tireless pursuit of what he thinks needs to be done. He has greater general knowledge.       

NM: His reasoning capacity is so great that he will reason himself out of all reason !  His self assertiveness is due to his reliance
on logic.  But he is not in his normal state, which cannot be painful, while wrong habit often leads to chronic pain.

******

Arunachala Siva.
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on April 03, 2013, 09:25:18 PM
*Questioner:* There are so many theories about the nature of man and universe. The creation theory, the illusion theory, the dream theory -- any number of them. Which is true?

*Maharaj:* All are true, all are false. You can pick up whichever you like best.

*Q:*   You seem to favour the dream theory.

*M:*  These are all ways of putting words together. Some favour one way, some favour another. Theories are neither right nor wrong. They are attempts at explaining the inexplicable. It is not the theory that matters, but the way it is being tested. It is the testing of the theory that makes it fruitful. Experiment with any theory you like -- if you are truly earnest and honest, the attainment of reality will be yours. As a living being you are caught in an untenable and painful situation and you are seeking a way out. You are being offered several plans of your prison, none quite true. But they all are of some value, only if you are in dead earnest. It is the earnestness that liberates and not the theory.

 *Q:*   Theory may be misleading and earnestness -- blind.

*M:*  Your sincerity will guide you. Devotion to the goal of freedom and perfection will make you abandon all theories and systems and live by wisdom, intelligence and active love. Theories may be good as starting points, but must be abandoned, the sooner -- the better.

*Q:*   There is a "Yogi" who says that for realisation the eightfold "Yoga" is not necessary; that will-power alone will do. It is enough to concentrate on the goal with full confidence in the power of pure will to obtain effortlessly and quickly what others take decades to achieve.

*M:*  Concentration, full confidence, pure will! With such assets no wonder one attains in no time. This "Yoga" of will is all right for the mature seeker, who has shed all desires but one. After all, what is will but steadiness of heart and mind. Given such steadfastness all can be achieved.

*Q:*   I feel the "Yogi" did not mean mere steadiness of purpose, resulting in ceaseless pursuit and application. He meant that with will fixed on the goal no pursuit or application are needed. The mere fact of willing attracts its object.

 *M:*  Whatever name you give it: will, or steady purpose, or one pointedness of the mind, you come back to earnestness, sincerity, honesty. When you are in dead earnest, you bend every incident, every second of your life to your purpose. You do not waste time and energy on other things. You are totally dedicated, call it will, or love, or plain honesty. We are complex beings, at war within and without. We contradict ourselves all the time, undoing today the work of yesterday. No wonder we are stuck. A little of integrity would make a lot of difference.

*Q:*   What is more powerful, desire or destiny?

*M:*  Desire shapes destiny.

*Q:*   And destiny shapes desire. My desires are conditioned by heredity and circumstances, by opportunities and accidents, by what we call destiny.

 *M:*  Yes, you may say so.

*Q:*   At what point am I free to desire what I want to desire?

*M:*  You are free now. What is it that you want to desire? Desire it.

*Q:*   Of course I am free to desire, but I am not free to act on my desire. Other urges will lead me astray. My desire is not strong enough, even if it has my approval. Other desires, which I disapprove of are stronger.

*M:*  Maybe you are deceiving yourself. Maybe you are giving expression to your real desires and the ones you approve of are kept on the surface for the sake of respectability.

*Q:*   It may be as you say, but this is another theory. The fact is that I do not feel free to desire what I think I should, and when I seem to desire rightly, I do not act accordingly.

*M:*  It is all due to weakness of the mind and disintegration of the brain. Collect and strengthen your mind and you will find that your thoughts and feelings, words and actions will align themselves in the direction of your will.

 
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Subramanian.R on April 04, 2013, 03:01:40 AM

Q: Is there a remedy against activity?


NM:  Watch it, and it shall cease.  Use every opportunity to remind yourself that you are in bondage, that whatever happens to you,
is due to the fact of your bodily existence. Desire, fear, trouble, joy, they cannot appear unless you are there to appear to. Yet,
whatever happens, points to your existence as perceiving center. Disregard the pointers and be aware of what they are pointing
to. It is quite simple, but it needs to be done. What matters is the persistence with which you keep on returning to your self.

*****

Arunachala Siva.   
 
Title: Re: Quotes of Sri Nisargadatta Maharaj
Post by: Jewell on April 04, 2013, 09:32:20 PM
*Q:*   Is it not natural to be active?

*M:*  Everybody wants to be active, but where do his actions originate? There is no central point each action begets another, meaninglessly and painfully, in endless succession. The alternation of work and pause is not there. First find the immutable centre where all movement takes birth. Just like a wheel turns round an axle, so must you be always at the axle in the centre and not whirling at the periphery.

*Q:*   How do I go about it in practice?

*M:*  Whenever a thought or emotion of desire or fear comes to your mind, just turn away from it.

*Q:*   By suppressing my thoughts and feelings I shall provoke a reaction.

*M:*  I am not talking of suppression. Just refuse attention.

*Q:*   Must I not use effort to arrest the movements of the mind?

*M:*  It has nothing to do with effort. Just turn away, look between the thoughts, rather than at the thoughts. When you happen to walk in a crowd, you do not fight every man you meet -- you just find your way between.

 *Q: