Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 606901 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #120 on: November 18, 2012, 10:49:34 AM »

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)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #121 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.



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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #122 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
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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #123 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #124 on: November 19, 2012, 08:30:00 PM »
Dear Sri Subramanian sir, Yes,beautiful words. Thats the real meaning of surrender indeed.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #125 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
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
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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #126 on: November 21, 2012, 12:54:29 AM »

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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #127 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #128 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #129 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.   


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #130 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,


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #131 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #132 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #133 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #134 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.