Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 175957 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #150 on: December 02, 2012, 07:44:53 PM »
M:  And what are you after now?

Q:   Well, what are we all after? Some truth, some inner certainty, some real happiness. In the various schools of self-realisation there is so much talk of awareness, that one ends with the impression that awareness itself is the supreme reality. Is it so? The body is looked after by the brain, the brain is illumined by consciousness; awareness watches over consciousness; is there anything beyond awareness?

M:  How do you know that you are aware?

Q:   I feel that I am. I cannot express it otherwise.

M:  When you follow it up carefully from brain through consciousness to awareness, you find that the sense of duality persists. When you go beyond awareness, there is a state of non-duality, in which there is no cognition, only pure being, which may be as well called non-being, if by being you mean being something in particular.

Q:   What you call pure being is it universal being, being everything?

M:  Everything implies a collection of particulars. In pure being the very idea of the particular is absent.

Q:   Is there any relationship between pure being and particular being?

M:  What relationship can there be between what is and what merely appears to be? Is there any relationship between the ocean and its waves? The real enables the unreal to appear and causes it to disappear. the succession of transient moments creates the illusion of time, but the timeless reality of pure being is not in movement, for all movement requires a motionless background. It is itself the background. Once you have found it in yourself, you know that you had never lost that independent being, independent of all divisions and separations. But don't look for it in consciousness, you will not find it there. Don't look for it anywhere, for nothing contains it. On the contrary, it contains everything and manifests everything. It is like the daylight that makes everything visible while itself remaining invisible.

Q:   Sir, of what use to me is your telling me that reality cannot be found in consciousness? Where else am I to look for it? How do you apprehend it?

M:  It is quite simple. If I ask you what is the taste of your mouth all you can do is to say: it is neither sweet nor bitter, nor sour nor astringent; it is what remains when all these tastes are not. Similarly, when all distinctions and reactions are no more, what remains is reality, simple and solid.

Q:   All that I understand is that I am in the grip of a beginningless illusion. And I do not see how it can come to an end. If it could, it would -- long ago. I must have had as many opportunities in the past as I shall have in the future. What could not happen cannot happen. Or, if it did, it could not last. Our very deplorable state after all these untold millions of years carries, at best, the promise of ultimate extinction, or, which is worse, the threat of an endless and meaningless repetition.

M:  What proof have you that your present state is beginningless and endless? How were you before you were born? How will you be after death? And of your present state -- how much do you know? You do not know even what was your condition before you woke up this morning? You only know a little of your present state and from it you draw conclusions for all times and places. You may be just dreaming and imagining your dream to be eternal.

Q:   Calling it a dream does not change the situation. I repeat my question: what hope is left which the eternity behind me could not fulfil? Why should my future be different from my past?

M:  In your fevered state, you project a past and a future and take them to be real. In fact, you know only your present moment. Why not investigate what is now, instead of questioning the imaginary past and future? Your present state is neither beginningless nor endless. If is over in a flash. Watch carefully from where it comes and where it goes. You will soon discover the timeless reality behind it.

Q:   Why have I not done it before?

M:  Just as every wave subsides into the ocean, so does every moment return to its source. realisation consists in discovering the source and abiding there.

Q:   Who discovers?

M:  The mind discovers.

Q:   Does it find the answers?

M:  It finds that it is left without questions, that no answers are needed.

Q:   Being born is a fact. Dying is another fact. How do they appear to the witness?

M:  A child was born; a man has died -- just events in the course of time.

Q:   Is there any progress in the witness? Does awareness evolve?

M:  What is seen may undergo many changes when the light of awareness is focussed on it, but it is the object that changes, not the light. Plants grow in sunlight, but the sun does not grow. By themselves both the body and the witness are motionless, but when brought together in the mind, both appear to move.

Q:   Yes, I can see that what moves and changes is the 'I am' only. Is the 'I am' needed at all?

M:  Who needs it? It is there -- now. It had a beginning it will have an end.

Q:   What remains when the ‘I am’ goes?

M:  What does not come and go -- remains. It is the ever greedy mind that creates ideas of progress and evolution towards perfection. It disturbs and talks of order, destroys and seeks security.

Q:   Is there progress in destiny, in karma?

M:  Karma is only a store of unspent energies, of unfulfilled desires and fears not understood. The store is being constantly replenished by new desires and fears. It need not be so for ever. Understand the root cause of your fears -- estrangement from yourself: and of desires -- the longing for the self, and your karma will dissolve like a dream. Between earth and heaven life goes on. Nothing is affected, only bodies grow and decay.

Q:   Between the person and the witness, what is the relation?

M:  There can be no relation between them because they are one. Don't separate and don't look for relationship.

Q:   If the seer and the seen are one, how did the separation occur?

M:  Fascinated by names and forms, which are by their very nature distinct and diverse, you distinguish what is natural and separate what is one. The world is rich in diversity, but your feeling strange and frightened is due to misapprehension. It is the body that is in danger, not you.

Q:   I can see that the basic biological anxiety, the flight instinct, takes many shapes and distorts my thoughts and feelings. But how did this anxiety come into being?

M:  It is a mental state caused by the 'I-am-the-body' idea. It can be removed by the contrary idea: 'I-am-not-the-body'. Both the ideas are false, but one removes the other. realise that no ideas are your own, they all come to you from outside. You must think it all out for yourself, become yourself the object of your meditation. The effort to understand yourself is Yoga. Be a Yogi, give your life to it, brood, wonder, search, till you come to the root of error and to the truth beyond the error.

Q:   In meditation, who meditates, the person or the witness?

M:  Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensations and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs. Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret.

Q:   How do I come to know that my experience is universal?

M:  At the end of your meditation all is known directly, no proofs whatsoever are required. Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms.

After all, even universality and eternity are mere concepts, the opposites of being place and time-bound. Reality is not a concept, nor the manifestation of a concept. It has nothing to do with concepts. Concern yourself with your mind, remove its distortions and impurities. Once you had the taste of your own self, you will find it everywhere and at all times. Therefore, it is so important that you should come to it. Once you know it, you will never lose it.

But you must give yourself the opportunity through intensive, even arduous meditation.

:Q   What exactly do you want me to do?

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

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #151 on: December 02, 2012, 07:53:11 PM »
Nisargadatta Maharaj answered a questioner"

God is only an idea in your mind. The fact is You.  The only thing you know for sure is: 'here and now I am'. Remove,
the here and now, the I am remains, unassailable. The word exists in memory, memory comes from consciousness, and
Consciousness exists as Awareness and Awareness is alone is the reflection of light on the waters of existence.

Arunachala  Siva.     

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #152 on: December 02, 2012, 09:35:55 PM »
Dear Sri Subramanian sir, Yes,God is only an idea,like ego also. And who will explane it better,and so simple,then Maharaj. Thank You Very much!

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #153 on: December 03, 2012, 06:02:29 AM »
Q:   If I project the world, I should be able to change it.

M:  Of course, you can. But you must cease identifying yourself with it and go beyond. Then you have the power to destroy and re-create.

Q:   All I want is to be free.

M:  You must know two things: What are you to be free from and what keeps you bound.

Q:   Why do you want to annihilate the universe?

M:  I am not concerned with the universe. Let it be or not be. It is enough if I know myself.

Q:   If you are beyond the world, then you are of no use to the world.

M:  Pity the self that is, not the world that is not! Engrossed in a dream you have forgotten your true self.

Q:   Without the world there is no place for love.

M:  Quite so. All these attributes; being, consciousness, love and beauty are reflections of the real in the world. No real -- no reflection.

Q:   The world is full of desirable things and people. How can I imagine it non-existent?

M:  Leave the desirable to those who desire. Change the current of your desire from taking to giving. The passion for giving, for sharing, will naturally wash the idea of an external world out of your mind, and of giving as well. Only the pure radiance of love will remain, beyond giving and receiving.

Q:   In love there must be duality, the lover and the beloved.

M:  In love there is not the one even, how can there be two? Love is the refusal to separate, to make distinctions. Before you can think of unity, you must first create duality. When you truly love, you do not say: 'I love you'; where there is mentation, there is duality.

Q:   What is it that brings me again and again to India? It cannot be only the comparative cheapness of life here? Nor the colourfulness and variety of impressions. There must be some more important factor.

M:  There is also the spiritual aspect. The division between the outer and the inner is less in India. It is easier here to express the inner in the outer. Integration is easier. Society is not so oppressive.

Q:   Yes, in the West it is all tamas and rajas. In India there is more of sattva, of harmony and balance.

M:  Can't you go beyond the gunas? Why choose the sattva? Be what you are, wherever you are and worry not about gunas.

Q:   I have not the strength.

M:  It merely shows that you have gained little in India. What you truly have you cannot lose. Were you well-grounded in your self, change of place would not affect it.

Q:   In India spiritual life is easy. It is not so in the West. One has to conform to environment to a much greater extent.

M:  Why don't you create your own environment? The world has only as much power over you as you give it. Rebel. Go beyond duality, make no difference between east and west.

Q:   What can one do when one finds oneself in a very unspiritual environment?

M:  Do nothing. Be yourself. Stay out. Look beyond.

Q:   There may be clashes at home. Parents rarely understand.

M:  When you know your true being, you have no problems. You may please your parents or not, marry or not, make a lot of money or not; it is all the same to you. Just act according to circumstances, yet in close touch with the facts, with the reality in every situation.

Q:   Is it not a very high state?

M:  Oh no, it is the normal state. You call it high because you are afraid of it. First be free from fear. See that there is nothing to be afraid of. Fearlessness is the door to the Supreme.

Q:   No amount of effort can make me fearless

M:  Fearlessness comes by itself, when you see that there is nothing to be afraid of. When you walk in a crowded street, you just bypass people. Some you see, some you just glance at, but you do not stop. It is the stopping that creates the bottleneck. Keep moving! Disregard names and shapes, don't be attached to them; your attachment is your bondage.

Q:   What should I do when a man slaps me on my face?

M:  You will react according to your character, inborn or acquired.

Q:   Is it inevitable? Am I, is the world, condemned to remain as we are?

M:  A jeweller who wants to refashion an ornament, first melts it town to shapeless gold. Similarly, one must return to one's original state before a new name and form can emerge. Death is essential for renewal.

Q:   You are always stressing the need of going beyond, of aloofness, of solitude. You hardly ever use the words 'right' and 'wrong'. Why is it so?

M:  It is right to be oneself, it is wrong not to be. All else is conditional. You are eager to separate right from wrong, because you need some basis for action. You are always after doing something or other. But, personally motivated action, based on some scale of values, aiming at some result is worse than inaction, for its fruits are always bitter.

Q:   Are awareness and love one and the same?

M:  Of course. Awareness is dynamic, love is being. Awareness is love in action. By itself the mind can actualise any number of possibilities, but unless they are prompted by love, they are valueless. Love precedes creation. Without it there is only chaos.

Q:   Where is the action in awareness?

M:  You are so incurably operational! Unless there is movement, restlessness, turmoil, you do not call it action. Chaos is movement for movement's sake. True action does not displace; it transforms. A change of place is mere transportation; a change of heart is action. Just remember, nothing perceivable is real. Activity is not action. Action is hidden, unknown, unknowable. You can only know the fruit.

Q:   Is not God the all-doer?

M:  Why do you bring in an outer doer? The world recreates itself out of itself. It is an endless process, the transitory begetting the transitory. It is your ego that makes you think that there must be a doer. You create a God to your own Image, however dismal the image. Through the film of your mind you project a world and also a God to give it cause and purpose. It is all imagination -- step out of it.

Q:   How difficult it is to see the world as purely mental! The tangible reality of it seems so very convincing.

M:  This is the mystery of imagination, that it seems to be so real. You may be celibate or married, a monk or a family man; that is not the point. Are you a slave of your imagination, or are you not? Whatever decision you take, whatever work you do, it will be invariably based on imagination, on assumptions parading as facts.

Q:   Here I am sitting in front of you. What part of it is imagination?

M:  The whole of it. Even space and time are imagined.

Q:   Does it mean that I don't exist?

M:  I too do not exist. All existence is imaginary.

Q:   Is being too imaginary?

M:  Pure being, filling all and beyond all, is not existence which is limited. All limitation is imaginary, only the unlimited is real.

continuing...

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #154 on: December 03, 2012, 06:05:25 AM »
Q:   When you look at me, what do you see?

M:  I see you imagining yourself to be.

Q:   There are many like me. Yet each is different.

M:  The totality of all projections is what is called maha-maya, the Great Illusion.

Q:   But when you look at yourself, what do you see?

M:  It depends how I look. When I look through the mind, I see numberless people. When I look beyond the mind, I see the witness. Beyond the witness there is the infinite intensity of emptiness and silence.

Q:   How to deal with people?

M:  Why make plans and what for? Such questions show anxiety. Relationship is a living thing. Be at peace with your inner self and you will be at peace with everybody.

realise that you are not the master of what happens, you cannot control the future except in purely technical matters. Human relationship cannot be planned, it is too rich and varied. Just be understanding and compassionate, free of all self seeking.

Q:   Surely, I am not the master of what happens. Its slave rather.

M:  Be neither master, nor slave. Stand aloof.

Q:   Does it imply avoidance of action?

M:  You cannot avoid action. It happens, like everything else.

Q:   My actions, surely, I can control.

M:  Try. You will soon see that you do what you must.

Q:   I can act according to my will.

M:  You know your will only after you have acted.

Q:   I remember my desires, the choices made, the decisions taken and act accordingly.

M:  Then your memory decides, not you.

Q:   Where do I come in?

M:  You make it possible by giving it attention.

Q:   Is there no such thing as free will? Am I not free to desire?

M:  Oh no, you are compelled to desire. In Hinduism the very idea of free will is non-existent, so there is no word for it. Will is commitment, fixation, bondage.

Q:   I am free to choose my limitations.

M:  You must be free first. To be free in the world you must be free of the world. Otherwise your past decides for you and your future. Between what had happened and what must happen you are caught. Call it destiny or karma, but never -- freedom. First return to your true being and then act from the heart of love.

Q:   Within the manifested what is the stamp of the unmanifested?

M:  There is none. The moment you begin to look for the stamp of the unmanifested, the manifested dissolves. If you try to understand the unmanifested with the mind, you at once go beyond the mind, like when you stir the fire with a wooden stick, you burn the stick. Use the mind to investigate the manifested. Be like the chick that pecks at the shell. Speculating about life outside the shell would have been of little use to it, but pecking at the shell breaks the shell from within and liberates the chick. Similarly, break the mind from within by investigation and exposure of its contradictions and absurdities.

Q:   The longing to break the shell, where does it come from?

M:  From the unmanifested.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #155 on: December 03, 2012, 10:40:20 AM »
Nisargadatta Maharaj said:

The body appears in your mind. Your mind is the content of your consciousness. You are the motionless witness of the river of
consciousness which changes eternally without changing  you in any way. Your own changelessness is so obvious that you
do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as the little
watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.

Q: We call it God.

NM: God is only an idea in your mind. The fact is you. The only thing you know for sure is YOU. 'here and now I am.'

Arunachala Siva.
       

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #156 on: December 03, 2012, 01:41:02 PM »
Dear Sri Subramanian sir, Yes,You is all what Is. There is no God appart from You. Here and Now,I am. That Is only fact! From that fact,the world springs. And these words of Maharaj,that changellessness is so obvious that we dont notice it,is my meditation all the time. I always ponder over those words. They contain the Truth,so obvious,i believe. I always want to 'catch' that what is static all the time. And there lies the catch. :) Beautifu! Thank You Very much sir!

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #157 on: December 04, 2012, 09:47:26 PM »
Questioner: I am an American by birth and for the last one year I was staying in an Ashram in Madhya Pradesh, studying Yoga in its many aspects. We had a teacher, whose Guru, a disciple of the great Sivananda Saraswati, stays in Monghyr. I stayed at Ramanashram also. While in Bombay I went through an intensive course of Burmese meditation managed by one Goenka. Yet I have not found peace. There is an improvement in self-control and day-to-day discipline, but that is all. I cannot say exactly what caused what. I visited many holy places. How each acted on me, I cannot say.

Maharaj: Good results will come, sooner or later. At Sri Ramanashram did you get some instructions?

Q:   Yes, some English people were teaching me and also an Indian follower of jnana yoga, residing there permanently, was giving me lessons.

M:  What are your plans?

Q:   I have to return to the States because of visa difficulties. I intend to complete my B.Sc., study Nature Cure and make it my profession.

M:  A good profession, no doubt.

Q:   Is there any danger in pursuing the path of Yoga at all cost?

M:  Is a match-stick dangerous when the house is on fire? The search for reality is the most dangerous of all undertakings for it will destroy the world in which you live. But if your motive is love of truth and life, you need not be afraid.

Q:   I am afraid of my own mind. It is so unsteady!

M:  In the mirror of your mind images appear and disappear. The mirror remains. Learn to distinguish the immovable in the movable, the unchanging in the changing, till you realise that all differences are in appearance only and oneness is a fact. This basic identity -- you may call God, or Brahman, or the matrix (Prakriti), the words matters little -- is only the realisation that all is one. Once you can say with confidence born from direct experience: 'I am the world, the world is myself', you are free from desire and fear on one hand and become totally responsible for the world on the other. The senseless sorrow of mankind becomes your sole concern.

Q:   So even a jnani has his problems!

M:  Yes, but they are no longer of his own creation. His suffering is not poisoned by a sense of guilt. There is nothing wrong with suffering for the sins of others. Your Christianity is based on this.

Q:   Is not all suffering self-created?

M:  Yes, as long as there is a separate self to create it. In the end you know that there is no sin, no guilt, no retribution, only life in its endless transformations. With the dissolution of the personal 'I' personal suffering disappears. What remains is the great sadness of compassion, the horror of the unnecessary pain.

Q:   Is there anything unnecessary in the scheme of things?

M:  Nothing is necessary, nothing is inevitable. Habit and passion blind and mislead. Compassionate awareness heals and redeems. There is nothing we can do, we can only let things happen according to their nature.

Q:   Do you advocate complete passivity?

M:  Clarity and charity is action. Love is not lazy and clarity directs. You need not worry about action, look after your mind and heart. Stupidity and selfishness are the only evil.

Q:   What is better -- repetition of God's name, or meditation?

M:  Repetition will stabilise your breath. With deep and quiet breathing vitality will improve, which will influence the brain and help the mind to grow pure and stable and fit for meditation. Without vitality little can be done, hence the importance of its protection and increase. Posture and breathing are a part of Yoga, for the body must be healthy and well under control, but too much concentration on the body defeats its own purpose, for it is the mind that is primary in the beginning. When the mind has been put to rest and disturbs no longer the inner space (chidakash), the body acquires a new meaning and its transformation becomes both necessary and possible.

Q:   I have been wandering all over India, meeting many Gurus and learning in driblets several Yogas. Is it all right to have a taste of everything?

M:  No, this is but an introduction. You will meet a man who will help you find your own way.

Q:   I feel that the Guru of my own choice can not be my real Guru. To be real he must come unexpected and be irresistible.

M:  Not to anticipate is best. The way you respond is decisive.

Q:   Am I the master of my responses?

M:  Discrimination and dispassion practised now will yield their fruits at the proper time. If the roots are healthy and well-watered, the fruits are sure to be sweet. Be pure, be alert, keep ready.

Q:   Are austerities and penances of any use?

M:  To meet all the vicissitudes of life is penance enough! You need not invent trouble. To meet cheerfully whatever life brings is all the austerity you need.

Q:   What about sacrifice?

M:  Share willingly and gladly all you have with whoever needs -- don't invent self-inflicted cruelties.

Q:   What is self-surrender?

M:  Accept what comes.

Q:   I feel I am too weak to stand on my own legs. I need the holy company of a Guru and of good people. Equanimity is beyond me. To accept what comes as it comes, frightens me. I think of my returning to the States with horror.

M:  Go back and make the best use of your opportunities. Get your B.Sc. degree first. You can always return to India for your Nature Cure studies.

Q:   I am quite aware of the opportunities in the States. It is the loneliness that frightens me.

M:  You have always the company of your own self -- you need not feel alone. Estranged from it even in India you will feel lonely. All happiness comes from pleasing the self. Please it, after return to the States, do nothing that may be unworthy of the glorious reality within your heart and you shall be happy and remain happy. But you must seek the self and, having found it, stay with it.

Q:   Will compete solitude be of any benefit?

M:  It depends on your temperament. You may work with others and for others, alert and friendly, and grow more fully than in solitude, which may make you dull or leave you at the mercy of your mind's endless chatter. Do not imagine that you can change through effort. Violence, even turned against yourself, as in austerities and penance, will remain fruitless.

Q:   Is there no way of making out who is realised and who is not?

M:  Your only proof is in yourself. If you find that you turn to gold, it will be a sign that you have touched the philosopher's stone. Stay with the person and watch what happens to you. Don't ask others. Their man may not be your Guru. A Guru may be universal in his essence, but not in his expressions. He may appear to be angry or greedy or over-anxious about his Ashram or his family, and you may be misled by appearances, while others are not.

Q:   Have I not the right to expect all-round perfection, both inner and outer?

M:  Inner --- yes. But outer perfection depends on circumstances, on the state of the body, personal and social, and other innumerable factors.

Q:   I was told to find a jnani so that I may learn from him the art of achieving jnana and now I am told that the entire approach is false, that I cannot make out a jnani, nor can jnana be conquered by appropriate means. It is all so confusing!

M:  It is all due to your complete misunderstanding of reality. Your mind is steeped in the habits of evaluation and acquisition and will not admit that the incomparable and unobtainable are waiting timelessly within your own heart for recognition. All you have to do is to abandon all memories and expectations. Just keep yourself ready in utter nakedness and nothingness.

Q:   Who is to do the abandoning?

M:  God will do it. Just see the need of being abandoned. Don't resist, don't hold on to the person you take yourself to be. Because you imagine yourself to be a person you take the jnani to be a person too, only somewhat different, better informed and more powerful. You may say that he is eternally conscious and happy, but it is far from expressing the whole truth. Don't trust definitions and descriptions -- they are grossly misleading.

Q:   Unless I am told what to do and how to do it, I feel lost.

M:  By all means do feel lost! As long as you feel competent and confident, reality is beyond your reach. Unless you accept inner adventure as a way of life, discovery will not come to you.

Q:   Discovery of what?

M:  Of the centre of your being, which is free of all directions, all means and ends.

Q:   Be all, know all, have all?

M:  Be nothing, know nothing, have nothing. This is the only life worth living, the only happiness worth having.

Q:   I may admit that the goal is beyond my comprehension. Let me know the way at least.

M:  You must find your own way. Unless you find it yourself it will not be your own way and will take you nowhere. Earnestly live your truth as you have found it -- act on the little you have understood. It is earnestness that will take you through, not cleverness -- your own or another's.

Q:   I am afraid of mistakes. So many things I tried -- nothing came out of them.

M:  You gave too little of yourself, you were merely curious, not earnest.

Q:   I don't know any better.

M:  At least that much you know. Knowing them to be superficial, give no value to your experiences, forget them as soon as they are over. Live a clean, selfless life, that is all.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #158 on: December 05, 2012, 09:20:11 AM »
Nisargadatta Maharaj said:

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


Arunachala Siva.   

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #159 on: December 05, 2012, 08:16:17 PM »
Dear Sri Subramanian sir, Wonderful quote! Yes,all knowledge we can have about the Truth is exactly insight only. It is not in form of the thought,but intuitive knowledge,recognition.  "I am That by which I know I am." With love and prayers,

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #160 on: December 06, 2012, 04:21:02 AM »
Questioner: I am a retired chartered accountant and my wife is engaged in social work for poor women. Our son is leaving for the United States and we came to see him off. We are Panjabis but we live in Delhi. We have a Guru of the Radha-Soami faith and we value satsang highly. We feel very fortunate to be brought here. We have met many holy people and we are glad to meet one more.

Maharaj: You have met many anchorites and ascetics, but a fully realised man conscious of his divinity (swarupa) is hard to find. The saints and Yogis, by immense efforts and sacrifices, acquire many miraculous powers and can do much good in the way of helping people and inspiring faith, yet it does not make them perfect. It is not a way to reality, but merely an enrichment of the false. All effort leads to more effort; whatever was built up must be maintained, whatever was acquired must be protected against decay or loss. Whatever can be lost is not really one's own; and what is not your own of what use can it be to you? In my world nothing is pushed about, all happens by itself. All existence is in space and time, limited and temporary. He who experiences existence is also limited and temporary. I am not concerned either with 'what exists' or with 'who exists'. I take my stand beyond, where I am both and neither.

The persons who, after much effort and penance, have fulfilled their ambitions and secured higher levels of experience and action, are usually acutely conscious of their standing; they grade people into hierarchies, ranging from the lowest non-achiever to the highest achiever. To me all are equal. Differences in appearance and expression are there, but they do not matter. Just as the shape of a gold ornament does not affect the gold, so does man's essence remain unaffected. Where this sense of equality is lacking it means that reality had not been touched.

Mere knowledge is not enough; the knower must be known. The Pandits and the Yogis may know many things, but of what use is mere knowledge when the self is not known? It will be certainly misused. Without the knowledge of the knower there can be no peace.

Q:   How does one come to know the knower?

M:  I can only tell you what I know from my own experience. When I met my Guru, he told me: 'You are not what you take yourself to be. Find out what you are. Watch the sense 'I am', find your real self'. I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon! It took me only three years to realise my true nature. My Guru died soon after I met him, but it made no difference. I remembered what he told me and persevered. The fruit of it is here, with me.

Q:   What is it?

M:  I know myself as I am in reality. I am neither the body, nor the mind, nor the mental faculties. I am beyond all these.

Q:   Are you just nothing?

M:  Come on, be reasonable. Of course I am, most tangibly. Only I am not what you may think me to be. This tells you all.

Q:   It tells me nothing.

M:  Because it cannot be told. You must gain your own experience. You are accustomed to deal with things, physical and mental. I am not a thing, nor are you. We are neither matter nor energy, neither body nor mind. Once you have a glimpse of your own being, you will not find me difficult to understand.

We believe in so many things on hearsay. We believe in distant lands and people, in heavens and hells, in gods and goddesses, because we were told. Similarly, we were told about ourselves, our parents, name, position, duties and so on. We never cared to verify. The way to truth lies through the destruction of the false. To destroy the false, you must question your most inveterate beliefs. Of these the idea that you are the body is the worst. With the body comes the world, with the world -- God, who is supposed to have created the world and thus it starts -- fears, religions, prayers, sacrifices, all sorts of systems -- all to protect and support the child-man, frightened out of his wits by monsters of his own making. realise that what you are cannot be born nor die and with the fear gone all suffering ends.

What the mind invents, the mind destroys. But the real is not invented and cannot be destroyed. Hold on to that over which the mind has no power. What I am telling you about is neither in the past nor in the future. Nor is it in the daily life as it flows in the now. It is timeless and the total timelessness of it is beyond the mind. My Guru and his words: 'You are myself' are timelessly with me. In the beginning I had to fix my mind on them, but now it has become natural and easy. The point when the mind accepts the words of the Guru as true and lives by them spontaneously and in every detail of daily life is the threshold of realisation. In a way it is salvation by faith, but the faith must be intense and lasting.

However, you must not think that faith itself is enough. Faith expressed in action is a sure means to realisation. Of all the means it is the most effective. There are teachers who deny faith and trust reason only. Actually it is not faith they deny, but blind beliefs. Faith is not blind. It is the willingness to try.

Q:   We were told that of all forms of spiritual practices the practice of the attitude of a mere witness is the most efficacious. How does it compare with faith?

M:  The witness attitude is also faith; it is faith in oneself. You believe that you are not what you experience and you look at everything as from a distance. There is no effort in witnessing. You understand that you are the witness only and the understanding acts. You need nothing more, just remember that you are the witness only. If in the state of witnessing you ask yourself: 'Who am I?', the answer comes at once, though it is wordless and silent. Cease to be the object and become the subject of all that happens; once having turned within, you will find yourself beyond the subject. When you have found yourself, you will find that you are also beyond the object, that both the subject and the object exist in you, but you are neither.

Q:   You speak of the mind, of the witnessing consciousness beyond the mind and of the Supreme, which is beyond awareness. Do you mean to say that even awareness is not real?

M:  As long as you deal in terms: real -- unreal; awareness is the only reality that can be. But the Supreme is beyond all distinctions and to it the term 'real' does not apply, for in it all is real and, therefore, need not be labelled as such. It is the very source of reality, it imparts reality to whatever it touches. It just cannot be understood through words. Even a direct experience, however sublime, merely bears testimony, nothing more.

Q:   But who creates the world?

M:  The Universal Mind (chidakash) makes and unmakes everything. The Supreme (paramakash) imparts reality to whatever comes into being. To say that it is the universal love may be the nearest we can come to it in words. Just like love it makes everything real, beautiful, desirable.

Q:   Why desirable?

M:  Why not? Wherefrom come all the powerful attractions that make all created things respond to each other, that bring people together, if not from the Supreme? Shun not desire; see only that it flows into the right channels. Without desire you are dead. But with low desires you are a ghost.

Q:   What is the experience which comes nearest to the Supreme?

M:  Immense peace and boundless love. realise that whatever there is true, noble and beautiful in the universe, it all comes from you, that you yourself are at the source of it. The gods and goddesses that supervise the world may be most wonderful and glorious beings; yet they are like the gorgeously dressed servants who proclaim the power and the riches of their master.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #161 on: December 06, 2012, 11:53:13 AM »
Nisargadatta Maharaj said:

The seeker is he who is in search of himself. Soon he discovers that his own body he cannot be. Once the conviction 'I am not the
body' becomes so well grounded that he can no longer feel, think or act for and on behalf of the body, he will easily discover
that he is the universal being, knowing acting, that in him, and through him, the entire universe is real, conscious, and active. This
is the heart of the problem.,

Either you are body conscious and a slave of circumstances, or you are the universal consciousness itself - and in full control
of every event.

Arunachala Siva.     

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #162 on: December 07, 2012, 12:32:03 AM »
Q:   How does one reach the Supreme State?

M:  By renouncing all lesser desires. As long as you are pleased with the lesser, you cannot have the highest. Whatever pleases you, keeps you back. Until you realise the unsatisfactoriness of everything, its transiency and limitation, and collect your energies in one great longing, even the first step is not made. On the other hand, the integrity of the desire for the Supreme is by itself a call from the Supreme. Nothing, physical or mental, can give you freedom. You are free once you understand that your bondage is of your own making and you cease forging the chains that bind you.

Q:   How does one find the faith in a Guru?

M:  To find the Guru and also the trust in him is rare luck. It does not happen often.

Q:   Is it destiny that ordains?

M:  Calling it destiny explains little. When it happens you cannot say why it happens and you merely cover up your ignorance by calling it karma or Grace, or the Will of God.

Q:   Krishnamurti says that Guru is not needed.

M:  Somebody must tell you about the Supreme Reality and the way that leads to it. Krishnamurti is doing nothing else. In a way he is right -- most of the so-called disciples do not trust their Gurus; they disobey them and finally abandon them. For such disciples it would have been infinitely better if they had no Guru at all and just looked within for guidance. to find a living Guru is a rare opportunity and a great responsibility. One should not treat these matters lightly. You people are out to buy yourself the heaven and you imagine that the Guru will supply it for a price. You seek to strike a bargain by offering little but asking much. You cheat nobody except yourselves.

Q:   You were told by your Guru that you are the Supreme and you trusted him and acted on it. What gave you this trust?

M:  Say, I was just reasonable. It would have been foolish to distrust him. What interest could he possibly have in misleading me?

Q:   You told a questioner that we are the same, that we are equals. I cannot believe it. Since I do not believe it, of what use is your statement to me?

M:  Your disbelief does not matter. My words are true and they will do their work. This is the beauty of noble company (satsang).

Q:   Just sitting near you can it be considered spiritual practice?

M:  Of course. The river of life is flowing. Some of its water is here, but so much of it has already reached its goal. You know only the present. I see much further into the past and future, into what you are and what you can be. I cannot but see you as myself. It is in the very nature of love to see no difference.

Q:   How can I come to see myself as you see me?

M:  It is enough if you do not imagine yourself to be the body. It is the 'I-am-the-body' idea that is so calamitous. It blinds you completely to your real nature. Even for a moment do not think that you are the body. Give yourself no name, no shape. In the darkness and the silence reality is found.

Q:   Must not I think with some conviction that I am not the body? Where am I to find such conviction?

M:  Behave as if you were fully convinced and the confidence will come. What is the use of mere words? A formula, a mental pattern will not help you. But unselfish action, free from all concern with the body and its interests will carry you into the very heart of Reality.

Q:   Where am I to get the courage to act without conviction?

M:  Love will give you the courage. When you meet somebody wholly admirable, love-worthy, sublime, your love and admiration will give you the urge to act nobly.

Q:   Not everybody knows to admire the admirable. Most of the people are totally insensitive.

M:  Life will make them appreciate. The very weight of accumulated experience will give them eyes to see. When you meet a worthy man, you will love and trust him and follow his advice. This is the role of the realised people -- to set an example of perfection for others to admire and love. Beauty of life and character is a tremendous contribution to the common good.

Q:   Must we not suffer to grow?

M:  It is enough to know that there is suffering, that the world suffers. By themselves neither pleasure nor pain enlighten. Only understanding does. Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond it. Pleasure puts you to sleep and pain wakes you up. If you do not want to suffer, don't go to sleep. You cannot know yourself through bliss alone, for bliss is your very nature. You must face the opposite, what you are not, to find enlightenment.

atmavichar100

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #163 on: December 07, 2012, 08:14:37 AM »
Quote
Q:   My Guru is Sri Babaji. What is your opinion of him?

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

 :)
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #164 on: December 07, 2012, 10:07:54 AM »

Nisargadatta Maharaj:

Q: Emptiness and nothingness - how dreadful?

NM: You face it most cheerfully, when you go to sleep! Find out for yourself the state of wakeful sleep and you will find it quite
in harmony with your real nature. Words can give only the idea and the idea is not the experience. All I can say is that true
happiness has no cause and what has no cause is immovable.  Which does not mean it is perceivable as pleasure. What is perceivable
is pain and pleasure. The state of freedom from sorrow can be described only negatively. To know it directly you must go beyo9nd
the mind addicted to causality and the tyranny of time and thoughts.

Arunachala Siva.