Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 606928 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #105 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #106 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

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
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

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

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?
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

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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #107 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

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

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

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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #108 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
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

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

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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #109 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?
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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #110 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #111 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

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
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
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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #112 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?


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #113 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

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
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

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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #114 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
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


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #115 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #116 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?

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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #117 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
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

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

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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #118 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.

i hope you enjoy.




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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #119 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,