Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 177695 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #135 on: November 26, 2012, 01:42:44 PM »
Beautiful,Beautiful words! And how true. It is so simple when i read those words. Thats why i love Him! Nisarga-Natural Yoga. :) Thank You Very much Sri Subramanian sir!

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #136 on: November 26, 2012, 11:56:58 PM »
Questioner: You say that whatever you see is yourself. You also admit that you see the world as we see it. Here is today's newspaper with All the horrors going on. Since the world is yourself, how can you explain such misbehaviour?

Maharaj: Which world do you have in mind?

Q:   Our common world, in which we live.

M:  Are you sure we live in the same world? I do not mean nature, the sea and the land, plants and animals. They are not the problem, nor the endless space, the infinite time, the inexhaustible power. Do not be misled by my eating and smoking, reading and talking. My mind is not here, my life is not here. Your world, of desires and their fulfilments, of fears and their escapes, is definitely not my world. I do not even perceive it, except through what you tell me about it. It is your private dream world and my only reaction to it is to ask you to stop dreaming.

Q:   Surely, wars and revolutions are not dreams. Sick mothers and starving children are not dreams. Wealth, ill-gotten and misused, is not a dream.

M:  What else?

Q:   A dream cannot be shared.

M:  Nor can the waking state. All the three states -- of waking, dreaming and sleeping -- are subjective, personal, intimate. They all happen to and are contained within the little bubble in consciousness, called 'I'. The real world lies beyond the self.

Q:   Self or no self, facts are real.

M:  Of course facts are real! I live among them. But you live with fancies, not with facts. Facts never clash, while your life and world are full of contradictions. Contradiction is the mark of the false; the real never contradicts itself.

For instance, you complain that people are abjectly poor. Yet you do not share your riches with them. You mind the war next door, but you hardly give it a thought when it is in some far off country. The shifting fortunes of your ego determine your values; 'I think', 'I want', 'I must' are made into absolutes.

Q:   Nevertheless, the evil is real.

M:  Not more real than you are. Evil is in the wrong approach to problems created by misunderstanding and misuse. It is a vicious circle.

Q:   Can the circle be broken?

M:  A false circle need not be broken. It is enough to see it as it is -- non-existent.

Q:   But, real enough to make us submit to and inflict indignities and atrocities.

M:  Insanity is universal. Sanity is rare. Yet there is hope, because the moment we perceive our insanity, we are on the way to sanity. This is the function of the Guru -- to make us see the madness of our daily living. Life makes you conscious, but the teacher makes you aware.

Q:   Sir, you are neither the first nor the last. Since immemorial times people were breaking into reality. Yet how little it affected our lives! The Ramas and the Krishnas, the Buddhas and the Christs have come and gone and we are as we were; wallowing in sweat and tears. What have the great ones done, whose lives we witnessed? What have you done, Sir, to alleviate the world's thrall?

M:  You alone can undo the evil you have created. Your own callous selfishness is at the root of it. Put first your own house in order and you will see that your work is done.

Q:   The men of wisdom and of love, who came before us, did set themselves right, often at a tremendous cost. What was the outcome? A shooting star, however bright, does not make the night less dark.

M:  To judge them and their work you must become one of them. A frog in a well knows nothing about the birds in the sky.

Q:   Do you mean to say that between good and evil there is no wall?

M:  There is no wall, because there is no good and no evil. In every concrete situation there is only the necessary and the unnecessary. The needful is right, the needless is wrong.

Q:   Who decides?

M:  The situation decides. Every situation is a challenge which demands the right response. When the response is right, the challenge is met and the problem ceases. If the response is wrong, the challenge is not met and the problem remains unsolved. Your unsolved problems -- that is what constitutes your karma. Solve them rightly and be free.

Q:   You seem to drive me always back into myself. Is there no objective solution to the world's problems?

M:  The world problems were created by numberless people like you, each full of his own desires and fears. Who can free you of your past, personal and social, except yourself? And how will you do it unless you see the urgent need of your being first free of cravings born of illusion? How can you truly help, as long as you need help yourself?

Q:   In what way did the ancient sages help? In what way do you help? A few individuals profit, no doubt; your guidance and example may mean a lot to them; but in what way do you affect humanity, the totality of life and consciousness? You say that you are the world and the world is you; what impact have you made on it?

M:  What kind of Impact do you expect?

Q:   Man is stupid, selfish, cruel.

M:  Man is also wise, affectionate and kind.

Q:   Why does not goodness prevail?

M:  It does -- in my real world. In my world even what you call evil is the servant of the good and therefore necessary. It is like boils and fevers that clear the body of impurities. Disease is painful, even dangerous, but if dealt with rightly, it heals.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #137 on: November 27, 2012, 01:18:35 PM »
A questioner and Nisargadatta Maharaj:

Q: I have just arrived from Sri Ramanasramam. I have spent seven months thedre.

NM: What practice were you following at the Asramam?

Q: as far as I could, I concentrated on the 'Who am I?"

NM: Which way were you doing it? Verbally?

Q: In my free moments during the course of the day. Sometimes I was murmuring to myself 'Who am I?' 'I am, but who am I?'
Or,  I did mentally. Occasionally I would have some  nice feeling, or get into moods of quiet happiness. On the whole I was
trying to to be quiet and receptive, rather than laboring for experiences.

NM: What are you actually experiencing when you were in the right mood?

Q: A sense of inner stillness and peace and silence.

NM: Did you notice yourself becoming unconscious?

Q: Yes. Occasionally and for a short time. Otherwise I was just quiet, inwardly and outwardly.

NM: What kind of quiet was it? Sometime akin to deep sleep, yet conscious all the same? A sort of wakeful sleep?

Q: Yes. Alert sleep - Jagrat sushupti.

NM: The main thing is to be of free from negative emotions - desire, fear and so on.  the six enemies of the mind. Once the
mind is free of them, the rest will come easily. Just as cloth kept in soapy water will become clean,so will the mind get purified
in the stream of of pure feeling.

*******


Arunachala Siva.             

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #138 on: November 27, 2012, 02:13:08 PM »
Dear Sri Subramanian sir, Beautiful! :) Yes,desire and fear are just that what make us traped. I have noticed one thing,that they are,somehow,going away by themself. Like,we are not the ones who clear them anyway. With intense sadhana and awareness,they naturaly go away. Without effort what so ever. Thank You Very much sir for this dialogue!

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #139 on: November 27, 2012, 03:03:45 PM »
Dear Jewell,

You may be aware that all the dialogues of Nisargadatta Maharaj with questioners were compiled by Maurice Frydman, who
was also with Sri Bhagavan for quite some time and he also compiled Maharshi's Gospel.

Arunachala Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #140 on: November 27, 2012, 03:14:45 PM »
Dear Sri Subramanian Sir, Yes,i know about Maurice. He came first to Bhagavan,then went to Sri Nisargadatta. Maurice was a rare and Beautiful soul. But not all books are compiled by Him. Some compiled Jean Dunn,lady devotee of Maharaj.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #141 on: November 28, 2012, 04:16:39 AM »
Questioner: I was lucky to have holy company all my life. Is it enough for self-realisation?

Maharaj: It depends what you make of it.

Q:   I was told that the liberating action of satsang is automatic. Just like a river carries one to the estuary, so the subtle and silent influence of good people will take me to reality.

M:  It will take you to the river, but the crossing is your own. Freedom cannot be gained nor kept without will-to-freedom. You must strive for liberation; the least you can do is uncover and remove the obstacles diligently. If you want peace you must strive for it. You will not get peace just by keeping quiet.

Q:   A child just grows. He does not make plans for growth, nor has he a pattern; nor does he grow by fragments, a hand here a leg there; he grows integrally and unconsciously.

M:  Because he is free of imagination. You can also grow like this, but you must not indulge in forecasts and plans, born of memory and anticipation. It is one of the peculiarities of a jnani that he is not concerned with the future. Your concern with future is due to fear of pain and desire for pleasure, to the jnani all is bliss: he is happy with whatever comes.

Q:   Surely, there are many things that would make even a jnani miserable

M:  A jnani may meet with difficulties, but they do not make him suffer. Bringing up a child from birth to maturity may seem a hard task, but to a mother the memories of hardships are a joy. There is nothing wrong with the world. What is wrong is in the way you look at it. It is your own imagination that misleads you. Without imagination there is no world. Your conviction that you are conscious of a world is the world. The world you perceive is made of consciousness; what you call matter is consciousness Itself. You are the space (akash) in which it moves, the time in which it lasts, the love that gives it life. Cut off imagination and attachment and what remains?

Q:   The world remains. I remain.

M:  Yes. But how different it is when you can see it as it is, not through the screen of desire and fear.

Q:   What for are all these distinctions -- reality and illusion, wisdom and ignorance, saint and sinner? Everyone is in search of happiness, everyone strives desperately; everyone is a Yogi and his life a school of wisdom. Each learns his own way the lessons he needs. Society approves of some, disapproves of others; there are no rules that apply everywhere and for all time.

M:  In my world love is the only law. I do not ask for love, I give it. Such is my nature.

Q:   I see you living your life according to a pattern. You run a meditation class in the morning, lecture and have discussions regularly; twice daily there is worship (puja) and religious singing (bhajan) in the evening. You seem to adhere to the routine scrupulously.

M:  The worship and the singing are as I found them and I saw no reason to interfere. The general routine is according to the wishes of the people with whom I happen to live or who come to listen. They are working people, with many obligations and the timings are for their convenience. Some repetitive routine is inevitable. Even animals and plants have their time-tables.

Q:   Yes, we see a regular sequence in all life. Who maintains the order? Is there an inner ruler, who lays down laws and enforces order?

M:  Everything moves according to its nature. Where is the need of a policeman? Every action creates a reaction, which balances and neutralises the action. Everything happens, but there is a continuous cancelling out, and in the end it is as if nothing happened.

Q:   Do not console me with final harmonies. The accounts tally, but the loss is mine.

M:  Wait and see. You may end up with a profit good enough to justify the outlays.

Q:   There is a long life behind me and I often wonder whether its many events took place by accident, or there was a plan. Was there a pattern laid down before I was born by which I had to live my life? If yes, who made the plans and who enforced them? Could there be deviations and mistakes? Some say destiny is immutable and every second of life is predetermined; others say that pure accident decides everything.

M:  You can have it as you like. You can distinguish in your life a pattern or see merely a chain of accidents. Explanations are meant to please the mind. They need not be true. Reality is indefinable and indescribable.

Q:   Sir, you are escaping my question! I want to know how you look at it. Wherever we look we find structure of unbelievable intelligence and beauty. How can I believe that the universe is formless and chaotic? Your world, the world in which you live, may be formless, but it need not be chaotic.

M:  The objective universe has structure, is orderly and beautiful. Nobody can deny it. But structure and pattern, imply constraint and compulsion. My world is absolutely free; everything in it is self-determined. Therefore I keep on saying that all happens by itself. There is order in my world too, but it is not Imposed from outside. It comes spontaneously and immediately, because of its timelessness. Perfection is not in the future. It is now.

Q:   Does your world affect mine?

M:  At one point only -- at the point of the now. It gives it momentary being, a fleeting sense of reality. In full awareness the contact is established. It needs effortless, un-self-conscious attention.

Q:   Is not attention an attitude of mind?

M:  Yes, when the mind is eager for reality, it gives attention. There is nothing wrong with your world, it is your thinking yourself to be separate from it that creates disorder. Selfishness is the source of all evil.

Q:   I am coming back to my question. Before I was born, did my inner self decide the details of my life, or was it entirely accidental and at the mercy of heredity and circumstances?

M:  Those who claim to have selected their father and mother and decided how they are going to live their next life may know for themselves. I know for myself. I was never born.

Q:   I see you sitting in front of me and replying my questions.

M:  You see the body only which, of course, was born and will die.

Q:   It is the life-story of thus body-mind that I am interested in. Was it laid down by you or somebody else, or did it happen accidentally?

M:  There is a catch in your very question. I make no distinction between the body and the universe. Each is the cause of the other; each is the other, in truth. But I am out of it all. When I am telling you that I was never born, why go on asking me what were my preparations for the next birth? The moment you allow your imagination to spin, it at once spins out a universe. It is not at all as you imagine and I am not bound by your imaginings.

Q:   It requires intelligence and energy to build and maintain a living body. Where do they come from?

M:  There is only imagination. The intelligence and power are all used up in your imagination. It has absorbed you so completely that you just cannot grasp how far from reality you have wandered. No doubt imagination is richly creative. Universe within universe are built on it. Yet they are all in space and time, past and future, which just do not exist.

Q:   I have read recently a report about a little girl who was very cruelly handled in her early childhood. She was badly mutilated and disfigured and grew up in an orphanage, completely estranged from its surroundings. This little girl was quiet and obedient, but completely indifferent. One of the nuns who were looking after the children, was convinced that the girl was not mentally retarded, but merely withdrawn, irresponsive. A psychoanalyst was asked to take up the case and for full two years he would see the child once a week and try to break the wall of isolation. She was docile and well-behaved, but would give no attention to her doctor. He brought her a toy house, with rooms and movable furniture and dolls representing father, mother and their children. It brought out a response, the girl got interested. One day the old hurts revived and came to the surface. Gradually she recovered, a number of operations brought back her face and body to normal and she grew into an efficient and attractive young woman. It took the doctor more than five years, but the work was done. He was a real Guru! He did not put down conditions nor talk about readiness and eligibility. Without faith, without hope, out of love only he tried and tried again.

M:  Yes, that is the nature of a Guru. He will never give up. But, to succeed, he must not be met with too much resistance. Doubt and disobedience necessarily delay. Given confidence and pliability, he can bring about a radical change in the disciple speedily. Deep insight in the Guru and earnestness in the disciple, both are needed. Whatever was her condition, the girl in your story suffered for lack of earnestness in people. The most difficult are the intellectuals. They talk a lot, but are not serious.

What you call realisation is a natural thing. When you are ready, your Guru will be waiting. Sadhana is effortless. When the relationship with your teacher is right you grow. Above all, trust him. He cannot mislead you.




Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #142 on: November 28, 2012, 08:43:27 AM »
Q: In the shape of things is mere appearance, what are they in reality?

N.M: In reality there is only one perception. The perceiver and the perceived are conceptual, the fact of perceiving is actual.

Q: Where does the Absolute come in?

NM: The Absolute is the birthplace of perceiving. It makes perception possible.

Arunachala Siva.   

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #143 on: November 28, 2012, 12:44:00 PM »
Dear Sri Subramanian sir, Yes,perceving,manifestation. And how can perceiving see itself,or the Absolute?! More then it is already aware... Thank You sir!

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #144 on: November 28, 2012, 06:55:04 PM »
Questioner: We are two girls from England, visiting India. We know little about Yoga and we are here because we were told that spiritual teachers play an important role in Indian life.

Maharaj: You are welcome. There is nothing new you will find here. The work we are doing is timeless. It was the same ten thousand years ago. Centuries roll on, but the human problem does not change -- the problem of suffering and the ending of suffering.

Q:   The other day seven young foreigners have turned up asking for a place to sleep for a few nights. They came to see their Guru who was lecturing in Bombay. I met him -- a very pleasant looking young man is he -- apparently very matter-of-fact and efficient, but with an atmosphere of peace and silence about him. His teaching is traditional with stress on karma Yoga, selfless work, service of the Guru etc. Like the Gita, he says that selfless work will result in salvation. He is full of ambitious plans: training workers who will start spiritual centres in many countries. It seems he gives them not only the authority, but also the power to do the work in his name.

M:  Yes, there is such a thing as transmission of power.

Q:   When I was with them I had a strange feeling of becoming invisible. The devotees, in their surrender to their Guru surrendered me also! Whatever I did for them was their Gurus doing and I was not considered, except as a mere instrument. I was merely a tap to turn left or right. There was no personal relationship whatsoever. They tried a little to convert me to their faith; as soon as they felt resistance, they just dropped me from the field of their attention. Even between themselves they did not appear very much related; it is their common interest in their Guru that kept them together. I found it rather cold, almost inhuman. To consider oneself an instrument in Gods hands is one thing; to be denied all attention and consideration because all is God may lead to indifference verging on cruelty. After all, all wars are made in the name of God. The entire history of mankind is a succession of holy wars. One is never so impersonal as in war!

M:  To insist, to resist, are contained in the will to be. Remove the will to be and what remains? Existence and non-existence relate to something in space and time; here and now, there and then, which again are in the mind. The mind plays a guessing game; it is ever uncertain; anxiety-ridden and restless. You resent being treated as a mere instrument of some god, or Guru, and insist on being treated as a person, because you are not sure of your own existence and do not want to give up the comfort and assurance of a personality. You may not be what you believe yourself to be, but it gives you continuity, your future flows into the present and becomes the past without jolts. To be denied personal existence is frightening, but you must face it and find your identity with the totality of life. Then the problem of who is used by whom is no more.

Q:   All the attention I got was an attempt to convert me to their faith. When I resisted they lost all interest in me.

M:  One does not become a disciple by conversion, or by accident. There is usually an ancient link, maintained through many lives and flowering as love and trust, without which there is no discipleship.

Q:   What made you decide to become a teacher?

M:  I was made into one by being called so. Who am I to teach and whom? What I am, you are, and what you are -- I am. The I am is common to us all; beyond the I am there is the immensity of light and love. We do not see it because we look elsewhere; I can only point at the sky; seeing of the star is your own work. Some take more time before they see the star, some take less; it depends on the clarity of their vision and their earnestness in search. These two must be their own -- I can only encourage.

Q:   What am I expected to do when I become a disciple?

M:  Each teacher has his own method, usually patterned on his Gurus teachings and on the way he himself has realised, and his own terminology as well. Within that framework adjustments to the personality of the disciple are made. The disciple is given full freedom of thought and enquiry and encouraged to question to his hearts content. He must be absolutely certain of the standing and competence of his Guru, otherwise his faith will not be absolute nor his action complete. It is the absolute in you that takes you to the absolute beyond you -- absolute truth, love selflessness are the decisive factors in self-realisation. With earnestness these can be reached.

Q:   I understand one must give up ones family and possessions to become a disciple.

M:  It varies with the Guru. Some expect their mature disciples to become ascetics and recluses; some encourage family life and duties. Most of them consider a model family life more difficult than renunciation, suitable for a personality more mature and better balanced. At the early stages the discipline of monastic life may be advisable. Therefore, in the Hindu culture students up to the age of 25 are expected to live like monks -- in poverty, chastity and obedience -- to give them a chance to build a character able to meet the hardships and temptations of married life.

Q:   Who are the people in this room? Are they your disciples?

M:  Ask them. It is not on the verbal level that one becomes a disciple, but in the silent depths of ones being. You do not become a disciple by choice; it is more a matter of destiny than self-will. It does not matter much who is the teacher -- they all wish you well. It is the disciple that matters -- his honesty and earnestness. The right disciple will always find the right teacher.

Q:   I can see the beauty and feel the blessedness of a life devoted to search for truth under a competent and loving teacher. Unfortunately, we have to return to England.

M:  Distance does not matter. If your desires are strong and true, they will mould your life for their fulfilment. Sow you seed and leave it to the seasons.

Q:   What are the signs of progress in spiritual life?

M:  Freedom from anxiety; a sense of ease and joy; deep peace within and abundant energy without.

Q:   How did you get it?

M:  I found it all in the holy presence of my Guru -- I did nothing on my own. He told me to be quiet -- and I did it -- as much as I could.

Q:   Is your presence as powerful as his?

M:  How am I to know? For me -- his is the only presence. If you are with me, you are with him.

Q:   Each Guru will refer me to his own Guru. Where is the starting point?

M:  There is a power in the universe working for enlightenment -- and liberation. We call it Sadashiva, who is ever present in the hearts of men. It is the unifying factor. Unity -- liberates. Freedom -- unites. Ultimately nothing is mine or yours -- everything is ours. Just be one with yourself and you will be one with all, at home in the entire universe.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #145 on: November 28, 2012, 07:36:37 PM »
For some people Atma is the Guru. There is no human guru for them.

Arunachala Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #146 on: November 28, 2012, 10:20:01 PM »
Dear Sri Subramanian sir, Yes,Atma is our Guru,Sadguru. There is no need to be manifested always in human form. There is only Self anyway. And there is no need Guru to be alive,in body,to guide us. Like that,Bhagavan is Always present,continuing to guide His devotees in Silence. With love and prayers,

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #147 on: November 29, 2012, 06:27:22 PM »
Questioner: I was here last year. Now I am again before you. What makes me come I really ~o not know, but somehow I cannot forget you.

Maharaj: Some forget, some do not, according to their destinies, which you may call chance, if you prefer.

Q:   Between chance and destiny there is a basic difference.

M:  Only in your mind. In fact, you do not know what causes what? Destiny is only a blanket word to cover up your ignorance. Chance is another word.

Q:   Without knowledge of causes and their results can there be freedom?

M:  Causes and results are infinite in number and variety. Everything affects everything. In this universe, when one thing changes, everything changes. Hence the great power of man in changing the world by changing himself.

Q:   According to your own words, you have, by the grace of your Guru, changed radically some forty years ago. Yet the world remains as it had been before.

M:  My world has changed completely. Yours remains the same, for you have not changed.

Q:   How is it that your change has not affected me?

M:  Because there was no communion between us. Do not consider yourself as separate from me and we shall at once share in the common state.

Q:   I have some property in the United States which I intend to sell and buy some land in the Himalayas. I shall build a house, lay out a garden, get two or three cows and live quietly. People tell me that property and quiet are not compatible, that I shall at once get into trouble with officials, neighbours and thieves. Is it inevitable?

M:  The least you can expect is an endless succession of visitors who will make your abode into a free and open guesthouse. Better accept your life as it shapes, go home and look after your wife with love and care. Nobody else needs you. Your dreams of glory will land you in more trouble.

Q:   It is not glory that I seek. I seek Reality.

M:  For this you need a well-ordered and quiet life, peace of mind and immense earnestness. At every moment whatever comes to you unasked, comes from God and will surely help you, if you make the fullest use of it. It is only what you strive for, out of your own imagination and desire, that gives you trouble.

Q:   Is destiny the same as grace?

M:  Absolutely. Accept life as it comes and you will find it a blessing.

Q:   I can accept my own life. How can I accept the sort of life others are compelled to live?

M:  You are accepting it anyhow. The sorrows of others do not interfere with your pleasures. If you were really compassionate, you would have abandoned long ago all self-concern and entered the state from which alone you can really help.

Q:   If I have a big house and enough land, I may create an Ashram, with individual rooms; common meditation hall, canteen, library, office etc.

M:  Ashrams are not made, they happen. You cannot start nor prevent them, as you cannot start or stop a river. Too many factors are involved in the creation of a successful Ashram and your inner maturity is only one of them. Of course, if you are ignorant of your real being, whatever you do must turn to ashes. You cannot imitate a Guru and get away with it. All hypocrisy will end in disaster.

Q:   What is the harm in behaving like a saint even before being one?

M:  Rehearsing saintliness is a sadhana. It is perfectly all right. provided no merit is claimed.

Q:   How can I know whether I am able to start an Ashram unless I try?

M:  As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, you are living merely on the surface and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity. You must put in true worth before you can expect something real. What is your worth?

Q:   By what measure shall I measure it?

M:  Look at the content of your mind. You are what you think about. Are you not most of the time busy with your own little person and its daily needs?

The value of regular meditation is that it takes you away from the humdrum of daily routine and reminds you that you are not what you believe yourself to be. But even remembering is not enough -- action must follow conviction. Don't be like the rich man who has made a detailed will, but refuses to die.

Q:   Is not gradualness the law of life?

M:  Oh, no. The preparation alone is gradual, the change itself is sudden and complete. Gradual change does not take you to a new level of conscious being. You need courage to let go.

Q:   I admit it is courage that I lack.

M:  It is because you are not fully convinced. Complete conviction generates both desire and courage. And meditation is the art of achieving faith through understanding. In meditation you consider the teaching received, in all its aspects and repeatedly, until out of clarity confidence is born and, with confidence, action. Conviction and action are inseparable. If action does not follow conviction, examine your convictions, don't accuse yourself of lack of courage. Self-depreciation will take you nowhere. Without clarity and emotional assent of what use is will?

Q:   What do you mean by emotional assent? Am I not to act against my desires?

M:  You will not act against your desires. Clarity is not enough. Energy comes from love -- you must love to act -- whatever the shape and object of your love. Without clarity and charity courage is destructive. People at war are often wonderfully courageous, but what of it?

Q:   I see quite clearly that all I want is a house in a garden where I shall live in peace. Why should I not act on my desire?

M:  By all means, act. But do not forget the inevitable, unexpected. Without rain your garden will not flourish. You need courage for adventure.

Q:   I need time to collect my courage, don't hustle me. Let me ripen for action.

M:  The entire approach is wrong. Action delayed is action abandoned. There may be other chances for other actions, but the present moment is lost -- irretrievably lost. All preparation is for the future -- you cannot prepare for the present.

Q:   What is wrong with preparing for the future?

M:  Acting in the now is not much helped by your preparations. Clarity is now, action is now. Thinking of being ready impedes action. And action is the touchstone of reality.

Q:   Even when we act without conviction?

M:  You cannot live without action, and behind each action there is some fear or desire. Ultimately, all you do is based on your conviction that the world is real and independent of yourself. Were you convinced of the contrary, your behaviour would have been quite different.

Q:   There is nothing wrong with my convictions; my actions are shaped by circumstances.

M:  In other words, you are convinced of the reality of your circumstances, of the world in which you live. Trace the world to its source and you will find that before the world was, you were and when the world is no longer, you remain. Find your timeless being and your action will bear it testimony. Did you find it?

Q:   No, I did not.

M:  Then what else have you to do? Surely, this is the most urgent task. You cannot see yourself as independent of everything unless you drop everything and remain unsupported and undefined. Once you know yourself, it is immaterial what you do, but to realise your independence, you must test it by letting go all you were dependent on. The realised man lives on the level of the absolutes; his wisdom, love and courage are complete, there is nothing relative about him. Therefore he must prove himself by tests more stringent, undergo trials more demanding. The tester, the tested and the set up for testing are all within; it is an inner drama to which none can be a party.

Q:   Crucifixion, death and resurrection -- we are on familiar grounds! I have read, heard and talked about it endlessly, but to do it I find myself incapable.

M:  Keep quiet, undisturbed, and the wisdom and the power will come on their own. You need not hanker. Wait in silence of the heart and mind. It is very easy to be quiet, but willingness is rare. You people want to become supermen overnight. Stay without ambition, without the least desire, exposed, vulnerable, unprotected, uncertain and alone, completely open to and welcoming life as it happens, without the selfish conviction that all must yield you pleasure or profit, material or so-called spiritual.

Q:   I respond to what you say, but I just do not see how it is done.

M:  If you know how to do it, you will not do it. Abandon every attempt, just be; don't strive, don't struggle, let go every support, hold on to the blind sense of being, brushing off all else. This is enough.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #148 on: November 30, 2012, 09:59:18 AM »
Q: Why should I imagine myself so wretched?

NM: You do it  by habit only. Change your ways, of feeling and thinking, take stock of them. and examine them closely. You in bondage
by inadvertence.  Attention liberates.

Arunachala 'Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #149 on: December 01, 2012, 10:15:55 PM »
Questioner: Who is the Guru and who is the supreme Guru?

Maharaj: All that happens in your consciousness is your Guru. And pure awareness beyond consciousness is the supreme Guru.

Q:   My Guru is Sri Babaji. What is your opinion of him?

M:  What a question to ask! The space in Bombay is asked what is its opinion of the space in Poona. The names differ, but not the space. The word ‘Babaji’ is merely as address. Who lives under the address? You ask questions when you are in trouble. Enquire who is giving trouble and to whom.

Q:   I understand everybody is under the obligation to realise. Is it his duty, or his destiny?

M:  Realisation is of the fact that you are not a person. Therefore, it cannot be the duty of the person whose destiny is to disappear. Its destiny is the duty of him who imagines himself to be the person. Find out who he is and the imagined person will dissolve. Freedom is from something. What are you to be free from? Obviously, you must be free from the person, you take yourself to be, for it is the idea you have of yourself that keeps you in bondage.

Q:   How is the person removed?

M:  By determination. Understand that it must go and wish it to go -- it shall go if you are earnest about it. Somebody, anybody, will tell you that you are pure consciousness, not a body-mind. Accept it as a possibility and investigate earnestly. You may discover that it is not so, that you are not a person bound in space and time. Think of the difference it would make!

Q:   If I am not a person, then what am I?

M:  Wet cloth looks, feels, smells differently as long as it is wet. When dry it is again the normal cloth. Water has left it and who can make out that it was wet? Your real nature is not like what you appear to be. Give up the idea of being a person, that is all. You need not become what you are anyhow. There is the identity of what you are and there is the person superimposed on it. All you know is the person, the identity -- which is not a person -- you do not know, for you never doubted, never asked yourself the crucial question -- ‘Who am I’. The identity is the witness of the person and sadhana consists in shifting the emphasis from the superficial and changeful person to the immutable and ever-present witness.

Q:   How is it that the question ‘Who am I’ attracts me little? I prefer to spend my time in the sweet company of saints.

M:  Abiding in your own being is also holy company. If you have no problem of suffering and release from suffering, you will not find the energy and persistence needed for self-enquiry. You cannot manufacture a crisis. It must be genuine.

Q:   How does a genuine crisis happen?

M:  It happens every moment, but you are not alert enough. A shadow on your neighbour’s face, the immense and all-pervading sorrow of existence is a constant factor in your life, but you refuse to take notice. You suffer and see others suffer, but you don’t respond.

Q:   What you say is true, but what can I do about it? Such indeed is the situation. My helplessness and dullness are a part of it.

M:  Good enough. Look at yourself steadily -- it is enough. The door that locks you in, is also the door that lets you out. The ‘I am’ is the door. Stay at it until it opens. As a matter of fact, it is open, only you are not at it. You are waiting at the non-existent painted doors, which will never open.

Q:   Many of us were taking drugs at some time, and to some extent. People told us to take drugs in order to break through into higher levels of consciousness. Others advised us to have abundant sex for the same purpose. What is your opinion in the matter?

M:  No doubt, a drug that can affect your brain can also affect your mind, and give you all the strange experiences promised. But what are all the drugs compared to the drug that gave you this most unusual experience of being born and living in sorrow and fear, in search of happiness, which does not come, or does not last. You should enquire into the nature of this drug and find an antidote.

Birth, life, death -- they are one. Find out what had caused them. Before you were born, you were already drugged. What kind of drug was it? You may cure yourself of all diseases, but if you are still under the influence of the primordial drug, of what use are the superficial cures?

Q:   Is it not karma that causes rebirth?

M:  You may change the name, but the fact remains. What is the drug which you call karma or destiny? It made you believe yourself to be what you are not. What is it, and can you be free of it? Before you go further you must accept, at least as a working theory, that you are not what you appear to be, that you are under the influence of a drug. Then only will you have the urge and the patience to examine the symptoms and search for their common cause. All that a Guru can tell you is: ‘My dear Sir, you are quite mistaken about yourself. You are not the person you think yourself to be.’ Trust nobody, not even yourself. Search, find out, remove and reject every assumption till you reach the living waters and the rock of truth. Until you are free of the drug, all your religions and sciences, prayers and Yogas are of no use to you, for based on a mistake, they strengthen it. But if you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires -- in purity, your actions -- in charity and that inner distillation will take you to another world, a world of truth and fearless love. Resist your old habits of feeling and thinking; keep on telling yourself: ‘No, not so, it cannot be so; I am not like this, I do not need it, I do not want it’, and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life. After all, you must remember, that all your preoccupations with yourself are only in your waking hours and partly in your dreams; in sleep all is put aside and forgotten. It shows how little important is your waking life, even to yourself, that merely lying down and closing the eyes can end it. Each time you go to sleep you do so without the least certainty of waking up and yet you accept the risk.

Q:   When you sleep, are you conscious or unconscious?

M:  I remain conscious, but not conscious of being a particular person.

Q:   Can you give us the taste of the experience of self-realisation?

M:  Take the whole of it! It is here for the asking. But you do not ask. Even when you ask, you do not take. Find out what prevents you from taking.

Q:   I know what prevents -- my ego.

M:  Then get busy with your ego -- leave me alone. As long as you are locked up within your mind, my state is beyond your grasp.

Q:   I find I have no more questions to ask.

M:  Were you really at war with your ego, you would have put many more questions. You are short of questions because you are not really interested. At present you are moved by the pleasure-pain principle which is the ego. You are going along with the ego, you are not fighting it. You are not even aware how totally you are swayed by personal considerations. A man should always revolt against himself, for the ego, like a crooked mirror, narrows down and distorts. It is the worst of all the tyrants, it dominates you absolutely.

Q:   When there is no ‘I’ who is free?

M:  The world is free of a mighty nuisance. Good enough.

Q:   Good for whom?

M:  Good for everybody. It is like a rope stretched across the street, it snarls up the traffic. Roll up, it is there, as mere identity, useful when needed. Freedom from the ego-self is the fruit of self-enquiry.

Q:   There was a time when I was most displeased with myself. Now I have met my Guru and I am at peace, after having surrendered myself to him completely.

M:  If you watch your daily life you will see that you have surrendered nothing. You have merely added the word ‘surrender’ to your vocabulary and made your Guru into a peg to hang your problems on. Real surrender means doing nothing, unless prompted by your Guru. You step, so to say, aside and let your Guru live your life. You merely watch and wonder how easily he solves the problems which to you seemed insoluble.

Q:   As I sit here, I see the room, the people. I see you too. How does it look at your end? What do you see?

M:  Nothing. I look, but I do not see in the sense of creating images clothed with judgements. I do not describe nor evaluate. I look, I see you, but neither attitude nor opinion cloud my vision. And when I turn my eyes away, my mind does not allow memory to linger; it is at once free and fresh for the next impression.

Q:   As I am here, looking at you, I cannot locate the event in space and time. There is something eternal and universal about the transmission of wisdom that is taking place. Ten thousand years earlier, or later, make no difference -- the event itself is timeless.

M:  Man does not change much over the ages. Human problems remain the same and call for the same answers. Your being conscious of what you call transmission of wisdom shows that wisdom has not yet been transmitted. When you have it, you are no longer conscious of it. What is really your own, you are not conscious of. What you are conscious of is neither you nor yours. Yours is the power of perception, not what you perceive. It is a mistake to take the conscious to be the whole of man. Man is the unconscious, conscious and the super-conscious, but you are not the man. Yours is the cinema screen, the light as well as the seeing power, but the picture is not you.

Q:   Must I search for the Guru, or shall I stay with whomever I have found?

M:  The very question shows that you have not yet found one. As long as you have not realised, you will move from Guru to Guru, but when you have found yourself, the search will end. A Guru is a milestone. When you are on the move, you pass so many milestones. When you have reached your destination, it is the last alone that mattered. In reality all mattered at their own time and none matters now.

Q:   You seem to give no importance to the Guru. He is merely an incident among others.

M:  All incidents contribute, but none is crucial. On the road each step helps you reach your destination, and each is as crucial as the other, for each step must be made, you cannot skip it. If you refuse to make it, you are stuck!

Q:   Everybody sings the glories of the Guru, while you compare him to a milestone. Don’t we need a Guru?

M:  Don’t we need a milestone? Yes and no. Yes, if we are uncertain, no if we know our way. Once we are certain in ourselves, the Guru is no longer needed, except in a technical sense. Your mind is an instrument, after all, and you should know how to use it. As you are taught the uses of your body, so you should know how to use your mind.

Q:   What do I gain by learning to use my mind?

M:  You gain freedom from desire and fear, which are entirely due to wrong uses of the mind. Mere mental knowledge is not enough. The known is accidental, the unknown is the home of the real. To live in the known is bondage, to live in the unknown is liberation.

Q:   I have understood that all spiritual practice consists in the elimination of the personal self. Such practice demands iron determination and relentless application. Where to find the integrity and energy for such work?

M:  You find it in the company of the wise?

Q:   How do I know who is wise and who is merely clever?

M:  If your motives are pure, if you seek truth and nothing else, you will find the right people. Finding them is easy, what is difficult is to trust them and take full advantage of their advice and guidance.

Q:   Is the waking state more important for spiritual practice than sleep?

M:  On the whole we attach too much importance, to the waking state. Without sleep the waking state would be impossible; without sleep one goes mad or dies; why attach so much importance to waking consciousness, which is obviously dependent on the unconscious? Not only the conscious but the unconscious as well should be taken care of in our spiritual practice.

Q:   How does one attend to the unconscious?

M:  Keep the ‘I am’ in the focus of awareness, remember that you are, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort on your part. Wrong desires and fears, false ideas, social inhibitions are blocking and preventing its free interplay with the conscious. Once free to mingle, the two become one and the one becomes all. The person merges into the witness, the witness into awareness, awareness into pure being, yet identity is not lost, only its limitations are lost. It is transfigured, and becomes the real Self, the sadguru, the eternal friend and guide. You cannot approach it in worship. No external activity can reach the inner self; worship and prayers remain on the surface only; to go deeper meditation is essential, the striving to go beyond the states of sleep, dream and waking. In the beginning the attempts are irregular, then they recur more often, become regular, then continuous and intense, until all obstacles are conquered.