Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 178890 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #225 on: December 28, 2012, 07:27:44 AM »

Q:   Not everybody has the chance of meeting you.

M:  Meet your own self. Be with your own self, listen to it, obey it, cherish it, keep it in mind ceaselessly. You need no other guide. As long as your urge for truth affects your daily life, all is well with you. Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. This is what I call nisarga yoga, the Natural yoga. It is the art of living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and endless.

Q:   Still, all this presupposes some faith.

M:  Turn within and you will come to trust yourself. In everything else confidence comes with experience.

Q:   When a man tells me that he knows something I do not know, I have the right to ask: 'what is if that you know, that I do not know?'

M:  And if he tells you that it cannot be conveyed in words?

Q:   Then I watch him closely and try to make out.

M:  And this is exactly what I want you to do! Be interested, give attention, until a current of mutual understanding is established. Then the sharing will be easy. As a matter of fact, all realisation is only sharing. You enter a wider consciousness and share in it. Unwillingness to enter and to share is the only hindrance. I never talk of differences, for to me there are none. You do, so it is up to you to show them to me. By all means, show me the differences. For this you will have to understand me, but then you will no longer talk of differences. Understand one thing well, and you have arrived. What prevents you from knowing is not the lack of opportunity, but the lack of ability to focus in your mind what you want to understand. If you could but keep in mind what you do not know, it would reveal to you its secrets. But if you are shallow and impatient, not earnest enough to look and wait, you are like a child crying for the moon.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #226 on: December 28, 2012, 07:29:05 AM »
Questioner: As I listen to you I find that it is useless to ask you questions. Whatever the question, you invariably turn it upon itself and bring me to the basic fact that I am living in an illusion of my own making and that reality is inexpressible in words. Words merely add to the confusion and the only wise course is the silent search within.

Maharaj: After all, it is the mind that creates illusion and it is the mind that gets free of it. Words may aggravate illusion, words may also help dispel it. There is nothing wrong in repeating the same truth again and again until it becomes reality. Mother's work is not over with the birth of the child. She feeds it day after day, year after year until it needs her no longer. People need hearing words, until facts speak to them louder than words.

Q:   So we are children to be fed on words?

M:  As long as you give importance to words, you are children.

Q:   All right, then be our mother.

M:  Where was the child before it was born? Was it not with the mother? Because it was already with the mother it could be born.

Q:   Surely, the mother did not carry the child when she was a child herself.

M:  Potentially, she was the mother. Go beyond the illusion of time.

Q:   Your answer is always the same. A kind of clockwork which strikes the same hours again and again.

M:  It can not be helped. Just like the one sun is reflected in a billion dew drops, so is the timeless endlessly repeated. When l repeat: 'I am, I am', I merely assert and re-assert an ever-present fact. You get tired of my words because you do not see the living truth behind them. Contact it and you will find the full meaning of words and of silence -- both.

Q:   You say that the little girl is already the mother of her future child. Potentially -- yes. Actually -- no.

M:  The potential becomes actual by thinking. The body and its affairs exist in the mind.

Q:   And the mind is consciousness in motion and consciousness is the conditioned (saguna) aspect of the Self. The unconditioned (nirguna) is another aspect and beyond lies the abyss of the absolute (paramartha).

M:  Quite right -- you have put it beautifully.

Q:   But these are mere words to me. Hearing and repeating them is not enough, they must be experienced.

M:  Nothing stops you but preoccupation with the outer which prevents you from focussing the inner. It cannot be helped, you cannot skip your sadhana. You have to turn away from the world and go within, until the inner and the outer merge and you can go beyond the conditioned, whether inner or outer.

Q:   Surely, the unconditioned is merely an idea in the conditioned mind. By itself it has no existence.

M:  By itself nothing has existence. Everything needs its own absence. To be, is to be distinguishable, to be here and not there, to be now and not then, to be thus and not otherwise. Like water is shaped by the container, so is everything determined by conditions (gunas). As water remains water regardless of the vessels, as light remains itself regardless of the colours it brings out, so does the real remain real, regardless of conditions in which it is reflected. Why keep the reflection only in the focus of consciousness? Why not the real itself?

Q:   Consciousness itself is a reflection. How can it hold the real?

M:  To know that consciousness and its content are but reflections, changeful and transient, is the focussing of the real. The refusal to see the snake in the rope is the necessary condition for seeing the rope.

Q:   Only necessary, or also sufficient?

M:  One must also know that a rope exists and looks like a snake. Similarly, one must know that the real exists and is of the nature of witness-consciousness. Of course it is beyond the witness, but to enter it one must first realise the state of pure witnessing. The awareness of conditions brings one to the unconditioned.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #227 on: December 28, 2012, 10:54:16 AM »
Q: Unless a thing is knowable and enjoyable, it is of no use to me. It must become a part of my experience, first of all.

NM: You are dragging down Reality to the level of experience of the world. How can Reality depend on experience, when it is
the very ground (adhar) of experience. Reality is in the very fact of experience, not in its nature. Experience is, after all, a state
of mind, while Being is definitely not a state of mind.

**

Arunachala Siva.   

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #228 on: December 30, 2012, 08:14:08 PM »
Q:   The light is of the Self, or of the mind?

M:  Both. It is uncaused and unvarying by itself and coloured by the mind, as it moves and changes. It is very much like a cinema. The light is not in the film, but the film colours the light and makes it appear to move by intercepting it.

Q:   Are you now in the perfect state?

M:  Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being.

Q:   Will meditation help me to reach your state?

M:  Meditation will help you to find your bonds, loosen them, untie them and cast your moorings. When you are no longer attached to anything, you have done your share. The rest will be done for you.

Q:   By whom?

M:  By the same power that brought you so far, that prompted your heart to desire truth and your mind to seek it. It is the same power that keeps you alive. You may call it Life or the Supreme.

Q:   The same power kills me in due course.

M:  Were you not present at your birth? Will you not be present at your death? Find him who is always present and your problem of spontaneous and perfect response will be solved.

Q:   realisation of the eternal and an effortless and adequate response to the ever-changing temporary event are two different and separate questions. You seem to roll them into one. What makes you do so?

M:  To realise the Eternal is to become the Eternal, the whole, the universe, with all it contains. Every event is the effect and the expression of the whole and is in fundamental harmony with the whole. All response from the whole must be right, effortless and instantaneous.

It cannot be otherwise, if it is right. Delayed response is wrong response. Thought, feeling and action must be one and simultaneous with the situation that calls for them.

Q:   How does it come?

M:  I told you already. Find him who was present at your birth and will witness your death.

Q:   My father and mother?

M:  Yes, your father-mother, the source from which you came. To solve a problem you must trace it to its source. Only in the dissolution of the problem in the universal solvents of enquiry and dispassion, can its right solution be found.


Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #229 on: December 30, 2012, 08:18:42 PM »

Questioner: You say, reality is one. Oneness, unity, is the attribute of the person. Is then reality a person, with the universe as its body?

Maharaj: Whatever you may say will be both true and false. Words do not reach beyond the mind.

Q:   I am just trying to understand. You are telling us of the Person, the Self and the Supreme. (vyakti, vyakta, avyakta). The light of Pure Awareness (pragna), focussed as 'I am' in the Self (jivatma), as consciousness (chetana) illumines the mind (antahkarana) and as life (prana) vitalises the body (deha). All this is fine as far as the words go. But when it comes to distinguishing in myself the person from the Self and the Self from the Supreme, I get mixed up.

M:  The person is never the subject. You can see a person, but you are not the person. You are always the Supreme which appears at a given point of time and space as the witness, a bridge between the pure awareness of the Supreme and the manifold consciousness of the person.

Q:   When I look at myself, I find I am several persons fighting among themselves for the use of the body.

M:  They correspond to the various tendencies (samskara) of the mind.

Q:   Can I make peace between them?

M:  How can you? They are so contradictory! See them as they are -- mere habits of thoughts and feelings, bundles of memories and urges.

Q:   Yet they all say 'I am'.

M:  It is only because you identify yourself with them. Once you realise that whatever appears before you cannot be yourself, and cannot say 'I am', you are free of all your 'persons' and their demands. The sense 'I am' is your own. You cannot part with it, but you can impart it to anything, as in saying: I am young. I am rich etc. But such self-identifications are patently false and the cause of bondage.

Q:   I can now understand that I am not the person, but that which, when reflected in the person, gives it a sense of being. Now, about the Supreme? In what way do I know myself as the Supreme?

M:  The source of consciousness cannot be an object in consciousness. To know the source is to be the source. When you realise that you are not the person, but the pure and calm witness, and that fearless awareness is your very being, you are the being. It is the source, the Inexhaustible Possibility.

Q:   Are there many sources or one for all?

M:  It depends how you look at it, from which end. The objects in the world are many, but the eye that sees them is one. The higher always appears as one to the lower and the lower as many to the higher.

Q:   Shapes and names are all of one and the same God?

M:  Again, it all depends on how you look at it. On the verbal level everything is relative. Absolutes should be experienced, not discussed.

Q:   How is the Absolute experienced?

M:  It is not an object to be recognised and stored up in memory. It is in the present and in feeling rather. It has more to do with the 'how' than with the 'what'. It is in the quality, in the value; being the source of everything, it is in everything.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #230 on: December 31, 2012, 07:40:18 AM »
Q:   Buddha said that life is suffering.

M:  He must have meant that all consciousness is painful, which is obvious.

Q:   And does death offer delivery?

M:  One who believes himself as having been born is very much afraid of death. On the other hand, to him who knows himself truly, death is a happy event.

Q:   The Hindu tradition says that suffering is brought by destiny and destiny is merited. Look at the immense calamities, natural or man-made, floods and earthquakes, wars and revolutions. Can we dare to think that each suffers for his own sins, of which he can have no idea? The billions who suffer, are they all criminals justly punished?

M:  Must one suffer only for one's own sins? Are we really separate? In this vast ocean of life we suffer for the sins of others, and make others suffer for our sins. Of course, the law of balance rules Supreme and accounts are squared in the end. But while life lasts, we affect each other deeply.

Q:   Yes, as the poet says: 'No man is an island'.

M:  At the back of every experience is the Self and its interest in the experience. Call it desire, call it love -- words do not matter.

Q:   Can I desire suffering? Can I deliberately ask for pain? Am I not like a man who made for himself a downy bed hoping for a good night of sleep and then he is visited by a nightmare and he tosses and screams in his dream? Surely, it is not the love that produces nightmares.

M:  All suffering is caused by selfish isolation, by insularity and greed. When the cause of suffering is seen and removed, suffering ceases.

Q:   I may remove my causes of sorrow, but others will be left to suffer.

M:  To understand suffering, you must go beyond pain and pleasure. Your own desires and fears prevent you from understanding and thereby helping others. In reality there are no others, and by helping yourself you help everybody else. If you are serious about the sufferings of mankind, you must perfect the only means of help you have -- Yourself.

Q:   You keep on saying that I am the creator, preserver and destroyer of this world, omnipresent, omniscient, omnipotent. When I ponder over what you say, I ask myself: 'How is it that there is so much evil in my world'.

M:  There is no evil, there is no suffering; the joy of living is paramount. Look, how everything clings to life, how dear the existence is.

Q:   On the screen of my mind images follow each other in endless succession. There is nothing permanent about me.

M:  Have a better look at yourself. The screen is there -- it does not change. The light shines steadily. Only the film in between keeps moving and causes pictures to appear. You may call the film -- destiny (prarabdha).

Q:   What creates destiny?

M:  Ignorance is the cause of inevitability.

Q:   Ignorance of what?

M:  Ignorance of yourself primarily. Also, ignorance of the true nature of things, of their causes and effects. You look round without understanding and take appearances for reality. You believe you know the world and yourself -- but it is only your ignorance that makes you say: I know. Begin with the admission that you do not know and start from there.

There is nothing that can help the world more than your putting an end to ignorance. Then, you need not do anything in particular to help the world. Your very being is a help, action or no action.

Q:   How can ignorance be known? To know ignorance presupposes knowledge.

M:  Quite right. The very admission: 'I am ignorant' is the dawn of knowledge. An ignorant man is ignorant of his ignorance. You can say that ignorance does not exist, for the moment it is seen it is no more. Therefore, you may call it unconsciousness or blindness. All you see around and within you is what you do not know and do not understand, without even knowing that you do not know and do not understand. To know that you do not know and do not understand is true knowledge, the knowledge of an humble heart.

Q:   Yes, Christ said: Blessed are the poor in spirit...

M:  Put it as you like; the fact is that knowledge is of ignorance only. You know that you do not know.

Q:   Will ignorance ever end?

M:  What is wrong with not knowing? You need not know all. Enough to know what you need to know. The rest can look after itself, without your knowing how it does it. What is important is that your unconscious does not work against the conscious, that there is integration on all levels. To know is not so very important.

Q:   What you say is correct psychologically. But when it comes to knowing others, knowing the world, my knowing that I do not know does not help much.

M:  Once you are inwardly integrated, outer knowledge comes to you spontaneously. At every moment of your life you know what you need to know. In the ocean of the universal mind all knowledge is contained; it is yours on demand. Most of it you may never need to know -- but it is yours all the same.

As with knowledge, so it is with power.

Whatever you feel needs be done happens unfailingly. No doubt, God attends to this business of managing the universe; but He is glad to have some help. When the helper is selfless and intelligent, all the powers of the universe are for him to command.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #231 on: December 31, 2012, 01:14:59 PM »
Q: In your mind, or also in other mind?

NM: There is only one mind, which swarms with ideas; 'I am this', 'I am that', 'this is mine', 'that is mine'. I am not the mind,
never was nor shall be.

Q: How did the mind come into being?

NM: The world consists of matter, energy and intelligence. They  manifest themselves in many ways. Desire and imagination
create the world, and intelligence reconciles the two and causes a sense of harmony and peace. To me it all happens. I am
aware, yet unaffected.

Q: You cannot be aware, yet unaffected. There is a contradiction in terms. Perception is change. Once you have experienced
a sensation, memory will not allow you to return to the former state.

NM: Yes. What is added to memory cannot be erased easily. But it can surely be done and, in fact, I am doing it all the time.
Like a bird on wing, I leave no footprints.

Q: Has witness name and form, or is it beyond these?

NM: The witness is merely a point in awareness. It has no name and form. It is like the reflection of the sun in a drop of dew.
The drop of dew has name and form, but the little point of light is caused by the sun. The clearness and smoothness of drop is
a necessary condition but not sufficient by itself. Similarly, clarity and silence of the mid are necessary for the reflection of Reality
to appear in mind, but by themselves they are not sufficient. There must be Reality beyond it. Because Reality is timelessly present,
the stress is on the necessary conditions.

*****

Arunachala Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #232 on: January 01, 2013, 02:56:30 AM »
Questioner: Once I had a strange experience. I was not, nor was the world, there was only light -- within and without -- and immense peace. This lasted for four days and then I returned to the every-day consciousness.

Now I have a feeling that all I know is merely a scaffolding, covering and hiding the building under construction. The architect, the design, the plans, the purpose -- nothing I know; some activity is going on, things are happening; that is all I can say. I am that scaffolding, some thing very flimsy and short-lived; when the building is ready, the scaffolding will be dismantled and removed. The ‘I am’ and the ‘What am I’ are of no importance, because once the building is ready, the ‘I’ will go as a matter of course, leaving no questions about itself to answer.

Maharaj: Are you not aware of all this? Is not the fact of awareness the constant factor?

Q:   My sense of permanency and identity is due to memory, which is so evanescent and unreliable. How little I remember, even of the recent past! I have lived a life-time, and now what is left with me? A bundle of events, at best a short story.

M:  All this takes place within your consciousness.

Q:   Within and without. In daytime -- within; in the night -- without. Consciousness is not all. So many things happen beyond its reach. To say that what I am not conscious of does not exist, is altogether wrong.

M:  What you say is logical, but actually you know only what is in your consciousness. What you claim exists outside conscious experience is inferred.

Q:   It may be inferred and yet it is more real than the sensory.

M:  Be careful. The moment you start talking you create a verbal universe, a universe of words, ideas, concepts and abstractions, interwoven and inter-dependent, most wonderfully generating, supporting and explaining each other and yet all without essence or substance, mere creations of the mind. Words create words, reality is silent.

Q:   When you talk, I hear you. Is it not a fact?

M:  That you hear is a fact. What you hear -- is not. The fact can be experienced, and in that sense the sound of the word and the mental ripples it causes are experienced. There is no other reality behind it. Its meaning is purely conventional, to be remembered; a language can be easily forgotten, unless practiced.

Q:   If words have no reality in them why talk at all?

M:  They serve their limited purpose of inter-personal communication. Words do not convey facts, they signal them. Once you are beyond the person, you need no words.

Q:   What can take me beyond the person? How to go beyond consciousness?

M:  Words and questions come from the mind and hold you there. To go beyond the mind, you must be silent and quiet. Peace and silence, silence and peace -- this is the way beyond. Stop asking questions.

Q:   Once I give up asking questions, what am I to do?

M:  What can you do but wait and watch?

Q:   What am I to wait for?

M:  For the centre of your being to emerge into consciousness. The three states -- sleeping, dreaming and waking are all in consciousness, the manifested; what you call unconsciousness will also be manifested -- in time; beyond consciousness altogether lies the unmanifested. And beyond all, and pervading all, is the heart of being which beats steadily -- manifested-unmanifested; manifested-unmanifested (saguna-nirguna).

Q:   On the verbal level it sounds all right. I can visualise myself as the seed of being, a point in consciousness, with my sense ‘I am’ pulsating, appearing and disappearing alternately. But what am I to do to realise it as a fact, to go beyond into the changeless, wordless Reality?

M:  You can do nothing. What time has brought about, time will take away.

Q:   Why then all these exhortations to practice Yoga and seek reality? They make me feel empowered and responsible, while in fact it is time that does all.

M:  This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the ‘I am’. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed.

Q:   If I cease trusting words altogether, what will be my condition?

M:  There is a season for trusting and for distrusting. Let the seasons do their work, why worry?

Q:   Somehow I feel responsible for what happens around me.

M:  You are responsible only for what you can change. All you can change is only your attitude. There lies your responsibility.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #233 on: January 01, 2013, 01:32:33 PM »
Q: A day must come when the show is wound up; a man must die, a universe come to an end.

NM: Just as a sleeping man forgets all and wakes up for another day, or he dies and emerges into another life, so do the
worlds of desire and fear dissolve and disappear. But the universal Witness, the Supreme Self never sleeps and never dies.
Eternally the Great Heart beats and at each beat, a new universe comes into being!

Q: Is he conscious?

NM: He is beyond all that the mind conceives. He is beyond being and not being. He is the Yes and No to everything. He is beyond,
and within, and creating and destroying, unimaginably real.

Q: God and the Mahatma are they one or two?

NM: There one.

Q: There must be some difference.

NM: God is all-doer. A Jnani is a non doer!

****
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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #234 on: January 02, 2013, 02:05:43 AM »
M:  Try to be, only to be. The all-important word is 'try'. Allot enough time daily for sitting quietly and trying, just trying, to go beyond the personality, with its addictions and obsessions. Don't ask how, it cannot be explained. You just keep on trying until you succeed. If you persevere, there can be no failure. What matters supremely is sincerity, earnestness; you must really have had surfeit of being the person you are, now see the urgent need of being free of this unnecessary self-identification with a bundle of memories and habits. This steady resistance against the unnecessary is the secret of success.

After all, you are what you are every moment of your life, but you are never conscious of it, except, maybe, at the point of awakening from sleep. All you need is to be aware of being, not as a verbal statement, but as an ever-present fact. The a awareness that you are will open your eyes to what you are. It is all very simple. First of all, establish a constant contact with your self, be with yourself all the time. Into self-awareness all blessings flow. Begin as a centre of observation, deliberate cognisance, and grow into a centre of love in action. 'I am' is a tiny seed which will grow into a mighty tree -- quite naturally, without a trace of effort.

Q:   I see so much evil in myself. Must I not change it?

M:  Evil is the shadow of inattention. In the light of self-awareness it will wither and fall off.

All dependence on another is futile, for what others can give others will take away. Only what is your own at the start will remain your own in the end. Accept no guidance but from within, and even then sift out all memories for they will mislead you. Even if you are quite ignorant of the ways and the means, keep quiet and look within; guidance is sure to come. You are never left without knowing what your next step should be. The trouble is that you may shirk it. The Guru is there for giving you courage because of his experience and success. But only what you discover through your own awareness, your own effort, will be of permanent use to you.

Remember, nothing you perceive is your own. Nothing of value can come to you from outside; it is only your own feeling and understanding that are relevant and revealing. Words, heard or read, will only create images in your mind, but you are not a mental image. You are the power of perception and action behind and beyond the image.

Q:   You seem to advise me to be self-centred to the point of egoism. Must I not yield even to my interest in other people?

M:  Your interest in others is egoistic, self-concerned, self-oriented. You are not interested in others as persons, but only as far as they enrich, or ennoble your own image of yourself. And the ultimate in selfishness is to care only for the protection, preservation and multiplication of one's own body. By body I mean all that is related to your name and shape -- your family, tribe, country, race, etc. To be attached to one's name and shape is selfishness. A man who knows that he is neither body nor mind cannot be selfish, for he has nothing to be selfish for. Or, you may say, he is equally 'selfish' on behalf of everybody he meets; everybody's welfare is his own. The feeling 'I am the world, the world is myself' becomes quite natural; once it is established, there is just no way of being selfish. To be selfish means to covet, acquire, accumulate on behalf of the part against the whole.

Q:   One may be rich with many possessions, by inheritance, or marriage, or just good luck.

M:  If you do not hold on to, it will be taken away from you.

Q:   In your present state can you love another person as a person?

M:  I am the other person, the other person is myself; in name and shape we are different, but there is no separation. At the root of our being we are one.

Q:   Is it not so whenever there is love between people?

M:  It is, but they are not conscious of it. They feel the attraction, but do not know the reason.

Q:   Why is love selective?

M:  Love is not selective, desire is selective. In love there are no strangers. When the centre of selfishness is no longer, all desires for pleasure and fear of pain cease; one is no longer interested in being happy; beyond happiness there is pure intensity, inexhaustible energy, the ecstasy of giving from a perennial source.

Q:   Mustn't I begin by solving for myself the problem of right and wrong?

M:  What is pleasant people take it to be good and what is painful they take it to be bad.

Q:   Yes, that is how it is with us, ordinary people. But how is it with you, at the level of oneness? For you what is good and what is bad?

M:  What increases suffering is bad and what removes it is good.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #235 on: January 02, 2013, 02:24:39 AM »
Q:   So you deny goodness to suffering itself. There are religions in which suffering is considered good and noble.

M:  Karma, or destiny, is an expression of a beneficial law: the universal trend towards balance, harmony and unity. At every moment, whatever happens now, is for the best. It may appear painful and ugly, a suffering bitter and meaningless, yet considering the past and the future it is for the best, as the only way out of a disastrous situation.

Q:   Does one suffer only for one's own sins?

M:  One suffers along with what one thinks oneself to be. If you feel one with humanity, you suffer with humanity.

Q:   And since you claim to be one with the sufferers, there is no limit in time or space to your suffering!

M:  To be is to suffer. The narrower the circle of my self-identification, the more acute the suffering caused by desire and fear.

Q:   Christianity accepts suffering as purifying and ennobling, while Hinduism looks at it with distaste.

M:  Christianity is one way of putting words together and Hinduism is another. The real is, behind and beyond words, incommunicable, directly experienced, explosive in its effect on the mind. It is easily had when nothing else is wanted. The innards created by imagination and perpetuated by desire.

Q:   Can there be no suffering that is necessary and good?

M:  Accidental or incidental pain is inevitable and transitory; deliberate pain, inflicted with even the best of intentions, is meaningless and cruel.

Q:   You would not punish crime?

M:  Punishment is but legalised crime. In a society built on prevention, rather than retaliation, there would be very little crime. The few exceptions will be treated medically, as of unsound mind and body.

Q:   You seem to have little use for religion.

M:  What is religion? A cloud in the sky. I live in the sky, not in the clouds, which are so many words held together. Remove the verbiage and what remains? Truth remains. My home is in the unchangeable, which appears to be a state of constant reconciliation and integration of opposites. People come here to learn about the actual existence of such a state, the obstacles to its emergence, and, once perceived, the art of stabilising it in consciousness, so that there is no clash between understanding and living. The state itself is beyond the mind and need not be learnt. The mind can only focus the obstacles; seeing an obstacle as an obstacle is effective, because it is the mind acting on the mind. Begin from the beginning: give attention to the fact that you are. At no time can you say 'I was not' all you can say: 'I do not remember'. You know how unreliable is memory. Accept that, engrossed in petty personal affairs you have forgotten what you are; try to bring back the lost memory through the elimination of the known. You cannot be told what will happen, nor is it desirable; anticipation will create illusions. In the inner search the unexpected is inevitable; the discovery is invariably beyond all imagination. Just as an unborn child cannot know life after birth, for it has nothing in its mind with which to form a valid picture, so is the mind unable to think of the real in terms of the unreal, except by negation: ‘Not this, not that'. The acceptance of the unreal as real is the obstacle; to see the false as false and abandon the false brings reality into being. The states of utter clarity, immense love, utter fearlessness; these are mere words at the present, outlines without colour, hints at what can be. You are like a blind man expecting to see as a result of an operation -- provided you do not shirk the operation! The state I am in words do not matter at all. Nor is there any addiction to words. Only facts matter.

Q:   There can be no religion without words.

M:  Recorded religions are mere heaps of verbiage. Religions show their true face in action, in silent action. To know what man believes, watch how he acts. For most of the people service of their bodies and their minds is their religion. They may have religious ideas, but they do not act on them. They play with them, they are often very fond of them, but they will not act on them.

Q:   Words are needed for communication.

M:  For exchange of information -- yes. But real communication between people is not verbal. For establishing and maintaining relationship affectionate awareness expressed in direct action is required. Not what you say, but what you do is that matters. Words are made by the mind and are meaningful only on the level of the mind. The word ‘bread’: neither can you eat nor live by it; it merely conveys an idea. It acquires meaning only with the actual eating. In the same sense am I telling you that the Normal State is not verbal. I may say it is wise love expressed in action, but these words convey little, unless you experience them in their fullness and beauty.

Words have their limited usefulness, but we put no limits to them and bring ourselves to the brink of disaster. Our noble ideas are finely balanced by ignoble actions. We talk of God, Truth and Love, but instead of direct experience we have definitions. Instead of enlarging and deepening action we chisel our definitions. And we imagine that we know what we can define!

Q:   How can one convey experience except through words?

M:  Experience cannot be conveyed through words. It comes with action. A man who is intense in his experience will radiate confidence and courage. Others too will act and gain experience born out of action. Verbal teaching has its use, it prepares the mind for voiding itself of its accumulations.

A level of mental maturity is reached when nothing external is of any value and the heart is ready to relinquish all. Then the real has a chance and it grasps it. Delays, if any, are caused by the mind being unwilling to see or to discard.

Q:   Are we so totally alone?

M:  Oh, no, we are not. Those who have, can give. And such givers are many. The world itself is a supreme gift, maintained by loving sacrifice. But the right receivers, wise and humble, are so few. 'Ask and you shall be given' is the eternal law.

So many words you have learnt, so many you have spoken. You know everything, but you do not know yourself. For the self is not known through words -- only direct insight will reveal it. Look within, search within.

Q:   It is very difficult to abandon words. Our mental life is one continuous stream of words.

M:  It is not a matter of easy, or difficult. You have no alternative. Either you try or you don't. It is up to you.

Q:   I have tried many times and failed.

M:  Try again. If you keep on trying, something may happen. But if you don't, you are stuck. You may know all the right words, quote the scriptures, be brilliant in your discussions and yet remain a bag of bones. Or you may be inconspicuous and humble, an insignificant person altogether, yet glowing with loving kindness and deep wisdom.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #236 on: January 02, 2013, 01:41:19 PM »
Q: Why do you sit here talking to people?

NM: No motive. You say I must have some motive. I am not sitting here, nor talking. No need to search for motives. Don't
confuse me with the body. I have no work to do, no duties to perform. That part of me which you may call God will look after
the world. This world of yours, that so much needs looking after, lives and moves in your mind. Delve into it, you will find your
answers there and there only. Where else do you expect them to come from? Outside your consciousness does anything exist?

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #237 on: January 02, 2013, 10:21:12 PM »

"God is nothing else than the devotee. Give up the idea that there is a devotee and a God. It is a myth that someone else will come and do something for you. Whatever is, is of your own making. Nothing extraneous will give you Godhood. Doubt has the power to dislodge or shake you from your conviction, but it has no power to give you Godhood. Your will has given you the shape you experience. Be God or whatever you like - you have only to will so. Name what you like and you have it. What you will comes to being. How will people call you God if you yourself do not believe in your Godhood? When you will realise that you were committing a 'sin' or a blunder in behaving like a worldly being, then Godhood will dawn on you. When you feel so, you have actually acquired Godhood. You will then experience that you needed no acquisition of it because it was there eternally within you already. As a man naturally feels ashamed to wear the garments of a woman, so a man who has acquired Godhood will feel ashamed of the material life. You must always feel that ultimate Reality is ever free. You should be ashamed of going around as a human being. Why should you need different objects for the gratification of different senses of the body when you are convinced that you are not the body but pure consciousness, Reality itself. Be aware and examine critically the thoughts coming to your mind. Do it as a daily routine. Go on observing. What you took yourself to be before, is now undergoing a change. Observe and compare the change in your attitude to life before and after you met the Satguru - what you consider yourself to be before and what you consider yourself to be now. See what feelings evoked pleasure in the mind before and what feelings do so now. See what attributes we give to our life, that is, what form and meaning we now give it. Acquisition and dispossession take place involuntarily according to the form and quality of your consciousness. Our mind and intelligence put together go to form our right which we try to exercise with reference to our form, inner consciousness and the place or the destination where we aim to go. By focusing your inner gaze directly on your conceived outward form and inner cognition, you realise the Self at first hand and the conviction of such realisation is called the steadfast Self-realisation".

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #238 on: January 03, 2013, 01:39:40 PM »
Q: From year to year, your teaching remains the same. There seems to be no progress in what you tell us.

NM: In a hospital, the sick are treated and get well. The treatment is routine, with hardly any change. But there is nothing
monotonous about health. My teaching may be routine, but the fruit of it is new from man to man.

Q: What is Realization? Who is a Realized man? By what is the Jnani recognized?

NM: There are no distinctive marks of Jnana. Only ignorance can be recognized, not Jnana. No does a Jnani claim to be something
special.  All those who proclaim their own greatness and uniqueness are not Jnanis. They are mistaking  some unusual uniqueness
are not Jnanis. They are mistaking some unusual development for realization. The Jnani shows no tendency to proclaim himself
to be a Jnani.  He consider himself to be perfectly normal, true to his real nature. Proclaiming oneself to be an omnipotent,
omniscient and omnipresent deity is a clear sign of ignorance.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #239 on: January 04, 2013, 05:42:25 AM »

Q:   If I remain passive, nothing will change. If I am active, I must be violent. What is it I can do which is neither sterile nor violent?

M:  Of course, there is a way which is neither violent nor sterile and yet supremely effective. Just look at yourself as you are, see yourself as you are, accept yourself as you are and go ever deeper into what you are. Violence and non-violence describe your attitude to others; the self in relation to itself is neither violent nor non-violent, it is either aware or unaware of itself. If it knows itself, all it does will be right; if it does not, all it does will be wrong.

Q:   What do you mean by saying: I know myself as I am?

M:  Before the mind -- I am. 'I am' is not a thought in the mind; the mind happens to me, I do not happen to the mind. And since time and space are in the mind, I am beyond time and space, eternal and omnipresent.

Q:   Are you serious? Do you really mean that you exist everywhere and at all times?

M:  Yes, I do. To me it is as obvious, as the freedom of movement is to you. Imagine a tree asking a monkey: 'Do you seriously mean that you can move from place to place?' And the monkey saying: 'Yes. I do.'

Q:   Are you also free from causality? Can you produce miracles?

M:  The world itself is a miracle. I am beyond miracles -- I am absolutely normal. With me everything happens as it must. I do not interfere with creation. Of what use are small miracles to me when the greatest of miracles is happening all the time? Whatever you see it is always your own being that you see. Go ever deeper into yourself, seek within, there is neither violence nor non-violence in self-discovery. The destruction of the false is not violence.

Q:   When I practice self-enquiry, or go within with the idea that it will profit me in some way or other, I am still escaping from what I am.

M:  Quite right. True enquiry is always into something, not out of something. When I enquire how to get, or avoid something, I am not really inquiring. To know anything I must accept it -- totally.

Q:   Yes, to know God I must accept God -- how frightening!

M:  Before you can accept God, you must accept yourself, which is even more frightening. The first steps in self acceptance are not at all pleasant, for what one sees is not a happy sight. One needs all the courage to go further. What helps is silence. Look at yourself in total silence, do not describe yourself. Look at the being you believe you are and remember -- you are not what you see. 'This I am not -- what am l?' is the movement of self-enquiry. There are no other means to liberation, all means delay. Resolutely reject what you are not, till the real Self emerges in its glorious nothingness, its 'not-a-thingness.'

Q:   The world is passing through rapid and critical changes. We can see them with great clarity in the United States, though they happen in other countries. There is an increase in crime on one hand and more genuine holiness on the other. Communities are being formed and some of them are on a very high level of integrity and austerity. It looks as if evil is destroying itself by its own successes, like a fire which consumes its fuel, while the good, like life, perpetuates itself.

M:  As long as you divide events into good and evil, you may be right. In fact, good becomes evil and evil becomes good by their own fulfilment.

Q:   What about love?

M:  When it turns to lust, it becomes destructive.

Q:   What is lust?

M:  Remembering -- imagining -- anticipating. It is sensory and verbal. A form of addiction.

Q:   Is brahmacharya, continence, imperative in Yoga?

M:  A life of constraint and suppression is not Yoga. Mind must be free of desires and relaxed. It comes with understanding, not with determination, which is but another form of memory. An understanding mind is free of desires and fears.

Q:   How can I make myself understand?

M:  By meditating which means giving attention. Become fully aware of your problem, look at it from all sides, watch how it affects your life. Then leave it alone. You can't do more than that.

Q:   Will it set me free?

M:  You are free from what you have understood. The outer expressions of freedom may take time to appear, but they are already there. Do not expect perfection. There is no perfection in manifestation. Details must clash. No problem is solved completely, but you can withdraw from it to a level on which it does not operate.