Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 176786 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #165 on: December 08, 2012, 12:38:53 AM »
Questioner: What is your state at the present moment?

Maharaj: A state of non-experiencing. In it all experience is included

Q:   Can you enter into the mind and heart of another man and share his experience?

M:  No. Such things require special training. I am like a dealer In wheat. I know little about breads and cakes. Even the taste of a wheat-gruel I may not know. But about the wheat grain I know all and well. I know the source of all experience. But the innumerable particular forms experience can take I do not know. Nor do I need to know. From moment to moment, the little I need to know to live my life, I somehow happen to know.

Q:   Your particular existence and my particular existence, do they both exist in the mind of Brahma?

M:  The universal is not aware of the particular. The existence as a person is a personal matter. A person exists in time and space, has name and shape, beginning and end; the universal includes all persons and the absolute is at the root of and beyond all.

Q:   I am not concerned with the totality. My personal consciousness and your personal consciousness -- what is the link between the two?

M:  Between two dreamers what can be the link?

Q:   They may dream of each other.

M:  That is what people are doing. Everyone imagines 'others' and seeks a link with them. The seeker is the link, there is none other.

Q:   Surely there must be something in common between the many points of consciousness we are.

M:  Where are the many points? In your mind. You insist that your world is independent of your mind. How can it be? Your desire to know other people's minds is due to your not knowing your own mind. First know your own mind and you will find that the question of other minds does not arise at all, for there are no other people. You are the common factor, the only link between the minds. Being is consciousness; 'I am' applies to all.

Q:   The Supreme Reality (Parabrahman) may be present in all of us. But of what use is it to us?

M:  You are like a man who says: 'I need a place where to keep my things, but of what use is space to me?' or 'I need milk, tea, coffee or soda, but for water I have no use'. Don't you see that the Supreme Reality is what makes everything possible? But if you ask of what use is it to you, I must answer: 'None'. In matters of daily life the knower of the real has no advantage: he may be at a disadvantage rather: being free from greed and fear, he does not protect himself. The very idea of profit is foreign to him; he abhors accretions; his life is constant divesting oneself, sharing, giving.

Q:   If there is no advantage in gaining the Supreme, then why take the trouble?

M:  There is trouble only when you cling to something. When you hold on to nothing, no trouble arises. The relinquishing of the lesser is the gaining of the greater. Give up all and you gain all. Then life becomes what it was meant to be: pure radiation from an inexhaustible source. In that light the world appears dimly like a dream.

Q:   If my world is merely a dream and you are a part of it, what can you do for me? If the dream is not real, having no being, how can reality affect it?

M:  While it lasts, the dream has temporary being. It is your desire to hold on to it, that creates the problem. Let go. Stop imagining that the dream is yours.

Q:   You seem to take for granted that there can be a dream without a dreamer and that I identify myself with the dream of my own sweet will. But I am the dreamer and the dream too. Who is to stop dreaming?

M:  Let the dream unroll itself to its very end. You cannot help it. But you can look at the dream as a dream, refuse it the stamp of reality.

Q:   Here am I, sitting before you. I am dreaming and you are watching me talking in my dream. What is the link between us?

M:  My intention to wake you up is the link. My heart wants you awake. I see you suffer in your dream and I know that you must wake up to end your woes. When you see your dream as dream, you wake up. But in your dream itself I am not interested. Enough for me to know that you must wake up. You need not bring your dream to a definite conclusion, or make it noble, or happy, or beautiful; all you need is to realise that you are dreaming. Stop imagining, stop believing. See the contradictions, the incongruities, the falsehood and the sorrow of the human state, the need to go beyond. Within the immensity of space floats a tiny atom of consciousness and in it the entire universe is contained.

Q:   There are affections in the dream which seem real and everlasting. Do they disappear on waking up?

M:  In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.

Q:   People come and go. One loves whom one meets, one cannot love all.

M:  When you are love itself, you are beyond time and numbers. In loving one you love all, in loving all, you love each. One and all are not exclusive.

Ravi.N

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #166 on: December 08, 2012, 05:18:26 AM »
Jewell/Friends,

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

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

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

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

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

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

This is a wonderful conversation.Here and in a few other passages ,Maharaj is bringing out how Trust and Love in a Guru are key to sadhana and automatically propels one in the Right direction.This love and Trust is what is meant by Shraddha or Faith.This Faith is not opposed to reasoning but it cannot be brought about by Reasoning.

We may recall the discussion on Faith and Reasoning -Faith is Deep and is easily distinguishable from Belief,which is mental.Belief can be strengthened by reasoning.Yet it remains a Belief only.

Namaskar.

Nagaraj

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #167 on: December 08, 2012, 05:26:53 AM »
one of the most important and wisest words of Sri Maharaj

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

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #168 on: December 08, 2012, 10:03:36 AM »

Q: In that case you are without name and shape. What kind of being have you?

NM: I am what I am, neither with form nor formless, neither conscious nor unconscious.  I am outside all these categories.

Q: You are taking neti neti approach.

NM: You cannot find me by mere denial. I am as well everything and nothing. Nor both, nor either. These definitions apply
to the Lord of the Universe, not to me.

Q: Do you intend to convey that you are just nothing.

NM: Oh, no! I am complete and perfect. I am the beingness of being, the knowingness of knowing, the fullness of happiness
and love. You cannot reduce me to emptiness!

Arunachala Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #169 on: December 08, 2012, 04:30:43 PM »
Dear Sri Ravi, Indeed Beautiful and so True words of Maharaj. Trust and Love for Guru are Grace itself. And i agree,faith is something which is coming from the heart,from the very being. It is a Love in action,which,every moment only grows,leading us there,where we need to be,to recognition what we Are. It is even hard to express that Love in words. Only heart knows. I believe,that conviction is 'test for the Trust,the surrender,the true leting go. To let it lead us,without interfering,without bothering,complete,complete surrender. These are truly Golden words. Thank You Very much! With love and prayers,

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #170 on: December 08, 2012, 04:56:31 PM »
Dear Jewell,

What is total surrender? It is full of bhakti and love.  Love for love's sake to God, fellow beings, animate and inanimate
and thus in the process, the ego gets thinner and thinner and eventually disappears into the Self. Then one lives
with a maxim: Nin ishtam, en ishatam, your wish is my wish.


Arunachala Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #171 on: December 08, 2012, 09:37:17 PM »
Quote
Nin ishtam, en ishatam, your wish is my wish.

Dear Sri Subramanian sir,

Yes,that is the surrender. Whatever happens,happens,no interfering,acceptance. Giving up the person itself,the doer. And they all say that there is nothing really to surrend too. Maybe only that idea,that we are the doers.

With love and prayers,

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #172 on: December 08, 2012, 09:39:54 PM »
Maharaj: There is the body. Inside the body appears to be an observer and outside -- a world under observation. The observer and his observation as well as the world observed all appear and disappear together. Beyond it all, there is void. This void is one for all.

Questioner: What you say appears simple, but not everyone would say it. It is you, and you alone, who talks of the three and the void beyond. I see the world only, which includes all.

M:  Even the 'I am'?

Q:   Even the 'I am'. The 'I am' is there because the world is there.

M:  And the world is there because the 'I am' is there.

Q:   Yes, it goes both ways. I cannot separate the two, nor go beyond, I cannot say something is, unless I experience it, as I cannot say something is not, because I do not experience it. What is it that you experience that makes you speak with such assurance?

M:  I know myself as I am -- timeless, spaceless, causeless. You happen not to know, being engrossed as you are in other things.

Q:   Why am I so engrossed?

M:  Because you are interested.

Q:   What makes me interested?

M:  Fear of pain, desire for pleasure. Pleasant is the ending of pain and painful the end of pleasure. They just rotate in endless succession. Investigate the vicious circle till you find yourself beyond it.

Q:   Don't I need your grace to take me beyond?

M:  The grace of your Inner Reality is timelessly with you. Your very asking for grace is a sign of it. Do not worry about my grace, but do what you are told. The doing is the proof of earnestness, not the expecting of grace.

Q:   What am I to be earnest about?

M:  Assiduously investigate everything that crosses your field of attention. With practice the field will broaden and investigation deepen, until they become spontaneous and limitless.

Q:   Are you not making realisation the result of practice? Practice operates within the limitations of physical existence. How can it give birth to the unlimited?

M:  Of course, there can be no causal connection between practice and wisdom. But the obstacles to wisdom are deeply affected by practice.

Q:   What are the obstacles?

M:  Wrong ideas and desires leading to wrong actions, causing dissipation and weakness of mind and body. The discovery and abandonment of the false remove what prevents the real entering the mind.

Q:   I can distinguish two states of mind: 'I am' and 'the world is’; they arise and subside together. People say: 'I am, because the world is'. You seem to say: 'The world is, because I am'. Which is true?

M:  Neither. The two are one and the same state, in space and time. Beyond, there is the timeless.

Q:   What is the connection between time and the timeless?

M:  The timeless knows the time, the time does not know the timeless. All consciousness is in time and to it the timeless appears unconscious. Yet, it is what makes consciousness possible. Light shines in darkness. In light darkness is not visible. Or, you can put it the other way -- in the endless ocean of light, clouds of consciousness appear -- dark and limited, perceivable by contrast. These are mere attempts to express in words something very simple, yet altogether inexpressible.

Q:   Words should serve as a bridge to cross over.

M:  Word refers to a state of mind, not to reality. The river, the two banks, the bridge across -- these are all in the mind. Words alone cannot take you beyond the mind. There must be the immense longing for truth, or absolute faith in the Guru. Believe me, there is no goal, nor a way to reach it. You are the way and the goal, there is nothing else to reach except yourself. All you need is to understand and understanding is the flowering of the mind. The tree is perennial, but the flowering and the fruit bearing come in season. The seasons change, but not the tree. You are the tree. You have grown numberless branches and leaves in the past and you may grow them also in the future -- yet you remain. Not what was, or shall be, must you know, but what is. Yours is the desire that creates the universe. Know the world as your own creation and be free.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #173 on: December 09, 2012, 12:52:09 PM »
Q: I find that I am totally motivated by desire for pleasure and fear of pain. However noble my desire and justified my fear,
pleasure and pain, are the two poles between which my life oscillates.

NM: Go to the source of both pain and pleasure, of desire and fear. Observe, investigate, try to understand.  Pleasure and pain
are states of mind.

Arunachala Siva.     

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #174 on: December 10, 2012, 04:13:49 AM »
Q:   How did the ‘I am’ appear?

M:  In your world everything must have a beginning and an end. If it does not, you call it eternal. In my view there is no such thing as beginning or end -- these are all related to time. Timeless being is entirely in the now.

Q:   The antahkarana, or the ‘subtle body’, is it real or unreal?

M:  It is momentary. Real when present, unreal when over.

Q:   What kind of reality? Is it momentary?

M:  Call it empirical, or actual, or factual. It is the reality of immediate experience, here and now, which cannot be denied. You can question the description and the meaning, but not the event itself. Being and non-being alternate and their reality is momentary. The Immutable Reality lies beyond space and time. Realise the momentariness of being and non-being and be free from both.

Q:   Things may be transient, yet they are very much with us, in endless repetition.

M:  Desires are strong. It is desire that causes repetition. There is no recurrence where desire is not.

Q:   What about fear?

M:  Desire is of the past, fear is of the future. The memory of past suffering and the fear of its recurrence make one anxious about the future.

Q:   There is also fear of the unknown.

M:  Who has not suffered is not afraid.

Q:   We are condemned to fear?

M:  Until we can look at fear and accept it as the shadow of personal existence, as persons we are bound to be afraid. Abandon all personal equations and you shall be free from fear. It is not difficult. Desirelessness comes on its own when desire is recognised as false. You need not struggle with desire. Ultimately, it is an urge to happiness, which is natural as long as there is sorrow. Only see that there is no happiness in what you desire.

Q:   We settle for pleasure.

M:  Each pleasure is wrapped in pain. You soon discover that you cannot have one without the other.

Q:   There is the experiencer and there is his experience. What created the link between the two?

M:  Nothing created it. It is. The two are one.

Q:   I feel there is a catch somewhere, but I do not know where.

M:  The catch is in your mind, which insists on seeing duality where there is none.

Q:   As I listen to you, my mind is all in the now and I am astonished to find myself without questions.

M:  You can know reality only when you are astonished.

Q:   I can make out that the cause of anxiety and fear is memory. What are the means for putting an end to memory?

M:  Don’t talk of means, there are no means. What you see as false, dissolves. It is the very nature of illusion to dissolve on investigation. Investigate -- that is all. You cannot destroy the false, for you are creating it all the time. Withdraw from it, ignore it, go beyond, and it will cease to be.

Q:   Christ also speaks of ignoring evil and being child-like.

M:  Reality is common to all. Only the false is personal.

Q:   As I watch the sadhakas and enquire into the theories by which they live, I find they have merely replaced material cravings by ‘spiritual’ ambitions. From what you tell us it looks as if the words: ‘spiritual’ and ‘ambition’ are incompatible. If ‘spirituality’ implies freedom from ambition, what will urge the seeker on? The Yogis speak of the desire for liberation as essential. Is it not the highest form of ambition?

M:  Ambition is personal, liberation is from the personal. In liberation both the subject and the object of ambition are no longer. Earnestness is not a yearning for the fruits of one’s endeavours. It is an expression of an inner shift of interest away from the false, unessential, the personal.

Q:   You told us the other day that we cannot even dream of perfection before realisation, for the Self is the source of all perfection and not the mind. If it is not excellence in virtue that is essential for liberation, then what is?

M:  Liberation is not the result of some means skilfully applied, nor of circumstances. It is beyond the causal process. Nothing can compel it, nothing can prevent it.

Q:   Then why are we not free here and now?

M:  But we are free ‘here and now’. It is only the mind that imagines bondage.

Ravi.N

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #175 on: December 10, 2012, 06:41:48 AM »
Earnestness is not a yearning for the fruits of one’s endeavours. It is an expression of an inner shift of interest away from the false, unessential, the personal

Simple and wonderful!

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #176 on: December 10, 2012, 08:54:44 AM »

Q: What is the right use of mind?

NM: Fear and Greed cause the misuse of the mind. The right use of the mind is in the service of love, of life, of truth, of beauty.

Arunachala Siva.     

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #177 on: December 11, 2012, 05:13:27 AM »
Questioner: I come from Switzerland. I stayed there with a remarkable man who claims to have realised. He has done many Yogas in his past and had many experiences that passed away. Now he claims no special abilities, nor knowledge; the only unusual thing about him is connected with sensations; he is unable to separate the seer from the seen. For instance, when he sees a car rushing at him, he does not know whether the car is rushing at him, or he at a car. He seems to be both at the same time, the seer and the seen. They become one. Whatever he sees, he sees himself. When I asked him some Vedantic questions he said: 'I really cannot answer. I do not know. All I know is this strange identity with whatever I perceive. You know, I expected anything but this.'

He is on the whole a humble man; he makes no disciples and in no way puts himself on a pedestal. He is willing to talk about his strange condition, but that is all.

M:  Now he knows what he knows. All else is over. At least he still talks. Soon he may cease talking.

Q:   What will he do then?

M:  Immobility and silence are not inactive. The flower fills the space with perfume, the candle -- with light. They do nothing yet they change everything by their mere presence. You can photograph the candle, but not its light. You can know the man, his name and appearance, but not his influence. His very presence is action.

Q:   Is it not natural to be active?

M:  Everybody wants to be active, but where do his actions originate? There is no central point each action begets another, meaninglessly and painfully, in endless succession. The alternation of work and pause is not there. First find the immutable centre where all movement takes birth. Just like a wheel turns round an axle, so must you be always at the axle in the centre and not whirling at the periphery.

Q:   How do I go about it in practice?

M:  Whenever a thought or emotion of desire or fear comes to your mind, just turn away from it.

Q:   By suppressing my thoughts and feelings I shall provoke a reaction.

M:  I am not talking of suppression. Just refuse attention.

Q:   Must I not use effort to arrest the movements of the mind?

M:  It has nothing to do with effort. Just turn away, look between the thoughts, rather than at the thoughts. When you happen to walk in a crowd, you do not fight every man you meet -- you just find your way between.

Q:   If I use my will to control the mind, it only strengthens the ego.

M:  Of course. When you fight, you invite a fight. But when you do not resist, you meet with no resistance. When you refuse to play the game, you are out of it.

Q:   How long will it take me to get free of the mind?

M:  It may take a thousand years, but really no time is required. All you need is to be in dead earnest. Here the will is the deed. If you are sincere, you have it. After all, it is a matter of attitude. Nothing stops you from being a jnani here and now, except fear. You are afraid of being impersonal, of impersonal being. It is all quite simple. Turn away from your desires and fears and from the thoughts they create and you are at once in your natural state.

Q:   No question of reconditioning, changing, or eliminating the mind?

M:  Absolutely none. Leave your mind alone, that is all. Don't go along with it. After all, there is no such thing as mind apart from thoughts which come and go obeying their own laws, not yours. They dominate you only because you are interested in them. It is exactly as Christ said 'Resist not evil'. By resisting evil you merely strengthen it.

Q:   Yes, I see now. All I have to do is to deny existence to evil. Then it fades away. But does it not boil down to some kind of auto-suggestion?

M:  The auto-suggestion is in full swing now, when you think yourself to be a person, caught between good and evil. What I am asking you to do is to put an end to it, to wake up and see things as they are.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #178 on: December 11, 2012, 10:47:21 AM »
Nisargadatta Maharaj says:

To be aware is to be awake. Unaware means asleep. You are aware anyhow, you need not try to be. What you need is to be aware
of being aware. Be aware deliberately and consciously, broaden and deepen the field of awareness. You are always conscious
of the mind, but you are not aware of yourself being conscious.

Arunachala Siva.   

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #179 on: December 11, 2012, 06:14:45 PM »
Dear Sri Subramanian sir, Wonderful words from Maharaj! That is the whole meaning,to be aware of being aware. Wakefulness,awareness of the consciousness itself.