Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 176340 times)

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #240 on: January 04, 2013, 12:43:03 PM »
Q: Every morning, I pick up newspaper, and read with dismay that the world's sorrows - poverty, hatred, and wars. continue
unabated. My questions concern the fact of sorrow, the cause, the remedy. Don't brush me off saying that it is Buddhism.
Don't label me. Your insistence on causelessness removes all hopes of the world ever changing.

NM: You are confused, because you believe that you are in the world, not the world in you. Who came first, -- you or your
parents? You imagine that you were born at a certain time and place, that you have a father and a mother, a body and a name.
This is your sin and your calamity! Surely, you can change your world if you work at it. By all means, work. Who stops you?
I have never discouraged you. Causes or no causes, you have made this world and you can change it.

Q: A cause less world is entirely beyond my control.

NM: On the contrary, a world of which you are the only Source and ground, is fully within your power to change. What is
created can always be dissolved and re-created. All will happen as you want it, provided you really want it.

****

Arunachala Siva.               

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #241 on: January 05, 2013, 07:48:29 PM »

M:  The Guru and man's inner reality are really one and work together towards the same goal -- the redemption and salvation of the mind They cannot fail. Out of the very boulders that obstruct them they build their bridges. Consciousness is not the whole of being -- there are other levels on which man is much more co-operative. The Guru is at home on all levels and his energy and patience are inexhaustible.

Q:   You keep on telling me that I am dreaming and that it is high time I should wake up. How does it happen that the Maharaj, who has come to me in my dreams, has not succeeded in waking me up? He keeps on urging and reminding, but the dream continues.

M:  It is because you have not really understood that you are dreaming. This is the essence of bondage -- the mixing of the real with unreal. In your present state only the sense 'I am' refers to reality; the 'what' and the 'how I am' are illusions imposed by destiny, or accident.

Q:   When did the dream begin?

M:  It appears to be beginningless, but in fact it is only now. From moment to moment you are renewing it. Once you have seen that you are dreaming, you shall wake up. But you do not see, because you want the dream to continue. A day will come when you will long for the ending of the dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and detachment, the loss of interest in the dream itself.

Q:   How helpless I am. As long as the dream of existence lasts, I want it to continue. As long as I want it to continue, it will last.

M:  Wanting it to continue is not inevitable. See clearly your condition, your very clarity will release you.

Q:   As long as I am with you, all you say seems pretty obvious; but as soon as I am away from you I run about restless and anxious.

M:  You need not keep away from me, in your mind at least. But your mind is after the world's welfare!

Q:   The world is full of troubles, no wonder my mind too is full of them.

M:  Was there ever a world without troubles? Your being as a person depends on violence to others. Your very body is a battlefield, full of the dead and dying. Existence implies violence.

Q:   As a body -- yes. As a human being -- definitely no. For humanity non-violence is the law of life and violence of death.

M:  There is little of non-violence in nature.

Q:   God and nature are not human and need not be humane. I am concerned with man alone. To be human I must be compassionate absolutely.

M:  Do you realise that as long as you have a self to defend, you must be violent?

Q:   I do. To be truly human I must be self-less. As long as I am selfish, I am sub-human, a humanoid only.

M:  So, we are all sub-human and only a few are human. Few or many, it is again 'clarity and charity' that make us human. The sub-human -- the 'humanoids' -- are dominated by tamas and rajas and the humans by sattva. Clarity and charity is sattva as it affects mind and action. But the real is beyond sattva. Since I have known you, you seem to be always after helping the world. How much did you help?

Q:   Not a bit. Neither the world has changed, nor have I. But the world suffers and I suffer along with it. To struggle against suffering is a natural reaction. And what is civilization and culture, philosophy and religion, but a revolt against suffering. Evil and the ending of evil -- is it not your own main preoccupation? You may call it ignorance -- it comes to the same.

M:  Well, words do not matter, nor does it matter in what shape you are just now. Names and shapes change incessantly. Know yourself to be the changeless witness of the changeful mind. That is enough.
« Last Edit: January 05, 2013, 09:46:32 PM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #242 on: January 05, 2013, 09:58:17 PM »
What was never lost can never be found.
Your very search for safety and joy keeps you away from them.
Stop searching, cease losing.
The disease is simple and the remedy equally simple.
It is your mind only that makes you insecure and unhappy.
Anticipation makes you insecure; memory, unhappy.
Stop misusing your mind and all will be well with you.
You need not set it right, it will set itself right,
as soon as you give up all concern with the past
and the future and live entirely in the now.

    In deep sleep you are not a self-conscious person,
yet you are alive.
When you are alive and conscious,
but no longer self-conscious,
you are not a person any more.
During the waking hours you are,
as if on the stage, playing a role,
but what are you when the play is over?
You are what you are;
what you were before the play began
you remain when it is over.
Look at yourself as performing on the stage of life.
The performance may be splendid or clumsy,
but you are not in it, you merely watch it;
with interest and sympathy, of course,
but keeping in mind all the time
that you are only watching while the play
-life- is going on.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #243 on: January 06, 2013, 12:26:39 PM »
Q: I am a Frenchman by birth and domicile and for the last ten years, I have been practicing Yoga.

NM: After ten years of work, are you anywhere nearer to your goal?

Q: A little nearer, may be. It is hard work, you know.

NM: The Self is near and the way to it is easy. All you need to do is to do nothing.

Q: Yet, I found my sadhana very difficult.

NM: Your only sadhana is to BE. The doing happens. Just be watchful. Where is the difficulty in remembering that you are?
You ARE all the time.

*****

Arunachala Siva.     

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #244 on: January 07, 2013, 04:10:30 AM »
Questioner: When an ordinary man dies, what happens to him?

Maharaj: According to his belief it happens, As life before death is but imagination, so is life after. The dream continues.

Q:   And what about the jnani?

M:  The jnani does not die because he was never born.

Q:   He appears so to others.

M:  But not to himself. In himself he is free of things -- physical and mental.

Q:   Still you must know the state of the man who died. At least from your own past lives.

M:  Until I met my Guru I knew so many things. Now I know nothing, for all knowledge is in dream only and not valid. I know myself and I find no life nor death in me, only pure being -- not being this or that, but just being. But the moment the mind, drawing on its stock of memories, begins to imagine, it fills the space with objects and time with events. As I do not know even this birth, how can I know past births? It is the mind that, itself in movement, sees everything moving, and having created time, worries about the past and future. All the universe is cradled in consciousness (maha tattva), which arises where there is perfect order and harmony (maha sattva). As all waves are in the ocean, so are all things physical and mental in awareness. Hence awareness itself is all important, not the content of it. Deepen and broaden your awareness of yourself and all the blessings will flow. You need not seek anything, all will come to you most naturally and effortlessly. The five senses and the four functions of the mind -- memory, thought, understanding and selfhood; the five elements -- earth, water, fire, air and ether; the two aspects of creation -- matter and spirit, all are contained in awareness.

Q:   Yet, you must believe in having lived before.

M:  The scriptures say so, but I know nothing about it. I know myself as I am; as I appeared or will appear is not within my experience. It is not that I do not remember. In fact there is nothing to remember. Reincarnation implies a reincarnating self. There is no such thing. The bundle of memories and hopes, called the 'I', imagines itself existing everlastingly and creates time to accommodate its false eternity: To be, I need no past or future. All experience is born of imagination; I do not imagine, so no birth or death happens to me. Only those who think themselves born can think themselves re-born. You are accusing me of having been born -- I plead not guilty!

All exists in awareness and awareness neither dies nor is re­born. It is the changeless reality itself.

All the universe of experience is born with the body and dies with the body; it has its beginning and end in awareness, but awareness knows no beginning, nor end. If you think it out carefully and brood over it for a long time, you will come to see the light of awareness in all its clarity and the world will fade out of your vision. It is like looking at a burning incense stick, you see the stick and the smoke first; when you notice the fiery point, you realise that it has the power to consume mountains of sticks and fill the universe with smoke. Timelessly the self actualises itself, without exhausting its infinite possibilities. In the incense stick simile the stick is the body and the smoke is the mind. As long as the mind is busy with its contortions, it does not perceive its own source. The Guru comes and turns your attention to the spark within. By its very nature the mind is outward turned; it always tends to seek for the source of things among the things themselves; to be told to look for the source within, is, in a way, the beginning of a new life. Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. Consciousness is an attribute while awareness is not; one can be aware of being conscious, but not conscious of awareness. God is the totality of consciousness, but awareness is beyond all -- being as well as not-being.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #245 on: January 07, 2013, 04:14:16 AM »


Q:   I had started with the question about the condition of a man after death. When his body is destroyed, what happens to his consciousness? Does he carry his senses of seeing, hearing etc. along with him or does he leave them behind? And, if he loses his senses, what becomes to his consciousness?

M:  Senses are mere modes of perception. As the grosser modes disappear, finer states of consciousness emerge.

Q:   Is there no transition to awareness after death?

M:  There can be no transition from consciousness to awareness, for awareness is not a form of consciousness. Consciousness can only become more subtle and refined and that is what happens after death. As the various vehicles of man die off, the modes of consciousness induced by them also fade away.

Q:   Until only unconsciousness remains?

M:  Look at yourself talking of unconsciousness as something that comes and goes! Who is there to be conscious of unconsciousness? As long as the window is open, there is sunlight in the room. With the windows shut, the sun remains, but does it see the darkness in the room? Is there anything like darkness to the sun? There is no such thing as unconsciousness, for unconsciousness is not experienceable. We infer unconsciousness when there is a lapse in memory or communication. If I stop reacting, you will say that I am unconscious. In reality I may be most acutely conscious, only unable to communicate or remember.

Q:   I am asking a simple question: there are about four billion people in the world and they are all bound to die. What will be their condition after death -- not physically, but psychologically? Will their consciousness continue? And if it does, in what form? Do not tell me that I am not asking the right question, or that you do not know the answer, or that in your world my question is meaningless; the moment you start talking about your world and my world as different and incompatible, you build a wall between us. Either we live in one world or your experience is of no use to us.

M:  Of course we live in one world. Only I see it as it is, while you don't. You see yourself in the world, while I see the world in myself. To you, you get born and die, while to me, the world appears and disappears. Our world is real, but your view of it is not. There is no wall between us, except the one built by you. There is nothing wrong with the senses, it is your imagination that misleads you. It covers up the world as it is, with what you imagine it to be -- something existing independently of you and yet closely following your inherited, or acquired patterns. There is a deep contradiction in your attitude, which you do not see and which is the cause of sorrow. You cling to the idea that you were born into a world of pain and sorrow; I know that the world is a child of love, having its beginning, growth and fulfilment in love. But I am beyond love even.

Q:   If you have created the world out of love, why is it so full of pain?

M:  You are right -- from the body's point of view. But you are not the body. You are the immensity and infinity of consciousness. Don't assume what is not true and you will see things as I see them. Pain and pleasure, good and bad, right and wrong: these are relative terms and must not be taken absolutely. They are limited and temporary.

Q:   In the Buddhist tradition it is stated that a Nirvani, an enlightened Buddha, has the freedom of the universe. He can know and experience for himself all that exists. He can command, interfere with nature, with the chain of causation, change the sequence of events, even undo the past! The world is still with him but he is free in it.

M:  What you describe is God. Of course, where there is a universe, there will also be its counterpart, which is God. But I am beyond both. There was a kingdom in search of a king. They found the right man and made him king. In no way had he changed. He was merely given the title, the rights and the duties of a king. His nature was not affected, only his actions. Similarly, with the enlightened man; the content of his consciousness undergoes a radical transformation. But he is not misled. He knows the changeless.

Q:   The changeless cannot be conscious. Consciousness is always of change. The changeless leaves no trace in consciousness.

M:  Yes and no. The paper is not the writing, yet it carries the writing. The ink is not the message, nor is the reader's mind the message -- but they all make the message possible.

Q:   Does consciousness come down from reality or is it an attribute of matter?

M:  Consciousness as such is the subtle counterpart of matter. Just as inertia (tamas) and energy (rajas) are attributes of matter, so does harmony (sattva) manifest itself as consciousness. You may consider it in a way as a form of very subtle energy. Wherever matter organises itself into a stable organism, consciousness appears spontaneously. With the destruction of the organism consciousness disappears.

Q:   Then what survives?

M:  That, of which matter and consciousness are but aspects, which is neither born nor dies.

Q:   If it is beyond matter and consciousness, how can it be experienced?

M:  It can be known by its effects on both; look for it in beauty and in bliss. But you will understand neither body nor consciousness, unless you go beyond both.

Q:   Please tell us squarely: are you conscious or unconscious?

M:  The enlightened (jnani) is neither. But in his enlightenment (jnana) all is contained. Awareness contains every experience. But he who is aware is beyond every experience. He is beyond awareness itself.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #246 on: January 08, 2013, 05:10:48 AM »

Q:   These people are very critical and suspicious. They cannot be otherwise, having passed through much learning and much disappointment. On one hand they want experience, on the other they mistrust it. How to reach them, God alone knows!

M:  True insight and love will reach them.

Q:   When they have some spiritual experience, another difficulty arises. They complain that the experience does not last, that it comes and goes in a haphazard way. Having got hold of the lollipop, they want to suck it all the time.

M:  Experience, however sublime, is not the real thing. By its very nature it comes and goes. Self-realisation is not an acquisition. It is more of the nature of understanding. Once arrived at, it cannot be lost. On the other hand, consciousness is changeful, flowing, undergoing transformation from moment to moment. Do not hold on to consciousness and its contents. Consciousness held, ceases. To try to perpetuate a flash of insight, or a burst of happiness is destructive of what it wants to preserve. What comes must go. The permanent is beyond all comings and goings. Go to the root of all experience, to the sense of being. Beyond being and not-being lies the immensity of the real. Try and try again.

Q:   To try one needs faith.

M:  There must be the desire first. When the desire is strong, the willingness to try will come. You do not need assurance of success, when the desire is strong. You are ready to gamble.

Q:   Strong desire, strong faith -- it comes to the same. These people do not trust either their parents or the society, or even themselves. All they touched turned to ashes. Give them one experience absolutely genuine, indubitable, beyond the argumentations of the mind and they will follow you to the world's end.

M:  But I am doing nothing else! Tirelessly I draw their attention to the one incontrovertible factor -- that of being. Being needs no proofs -- it proves all else. If only they go deeply into the fact of being and discover the vastness and the glory to which the 'I am' is the door, and cross the door and go beyond, their life will be full of happiness and light. Believe me, the effort needed is as nothing when compared with the discoveries arrived at.

Q:   What you say is right. But these people have neither confidence nor patience. Even a short effort tires them. It is really pathetic to see them groping blindly and yet unable to hold on to the helping hand. They are such nice people fundamentally but totally bewildered. I tell them: you cannot have truth on your own terms. You must accept the conditions. To this they answer: Some will accept the conditions and some will not. Acceptance or non-acceptance are superficial and accidental; reality is in all; there must be a way for all to tread -- with no conditions attached.

M:  There is such a way, open to all, on every level, in every walk of life. Everybody is aware of himself. The deepening and broadening of self-awareness is the royal way. Call it mindfulness, or witnessing, or just attention -- it is for all. None is unripe for it and none can fail.

But, of course, your must not be merely alert. Your mindfulness must include the mind also. Witnessing is primarily awareness of consciousness and its movements

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #247 on: January 08, 2013, 05:15:07 AM »
Q:   Certain basic desires and fears are inevitable, such as are connected with food, sex and death.

M:  These are needs and, as needs, they are easy to meet.

Q:   Even death is a need?

M:  Having lived a long and fruitful life you feel the need to die. Only when wrongly applied, desire and fear are destructive. By all means desire the right and fear the wrong. But when people desire what is wrong and fear what is right, they create chaos and despair.

Q:   What is right and what is wrong?

M:  Relatively, what causes suffering is wrong, what alleviates it is right. Absolutely, what brings you back to reality is right and what dims reality is wrong.

Q:   When we talk of helping humanity, we mean a struggle against disorder and suffering.

M:  You merely talk of helping. Have you ever helped, really helped, a single man? Have you ever put one soul beyond the need of further help? Can you give a man character, based on full realisation of his duties and opportunities at least, if not on the insight into his true being? When you do not know what is good for yourself, how can you know what is good for others?

Q:   The adequate supply of means of livelihood is good for all. You may be God himself, but you need a well-fed body to talk to us.

M:  It is you that need my body to talk to you. I am not my body, nor do I need it. I am the witness only. I have no shape of my own. You are so accustomed to think of yourselves as bodies having consciousness that you just cannot imagine consciousness as having bodies. Once you realise that bodily existence is but a state of mind, a movement in consciousness, that the ocean of consciousness is infinite and eternal, and that, when in touch with consciousness, you are the witness only, you will be able to withdraw beyond consciousness altogether.

Q:   We are told there are many levels of existences. Do you exit and function on all the levels? While you are on earth, are you also in heaven (swarga)?

M:  ! am nowhere to be found! I am not a thing to be given a place among other things. All things are in me, but I am not among things. You are telling me about the superstructure while I am concerned with the foundations. The superstructures rise and fall, but the foundations last. I am not interested in the transient, while you talk of nothing else.

Q:   Forgive me a strange question. If somebody with a razor sharp sword would suddenly severe your head, what difference would it make to you?

M:  None whatsoever. The body will lose its head, certain lines of communication will be cut, that is all. Two people talk to each other on the phone and the wire is cut. Nothing happens to the people, only they must look for some other means of communication. The Bhagavad Gita says: "the sword does not cut it". It is literally so. It is in the nature of consciousness to survive its vehicles. It is like fire. It burns up the fuel, but not itself. Just like a fire can outlast a mountain of fuel, so does consciousness survive innumerable bodies.

Q:   The fuel affects the flame.

M:  As long as it lasts. Change the nature of the fuel and the colour and appearance of the flame will change.

Now we are talking to each other. For this presence is needed; unless we are present, we cannot talk. But presence by itself is not enough. There must also he the desire to talk.

Above all, we want to remain conscious. We shall bear every suffering and humiliation, but we shall rather remain conscious. Unless we revolt against this craving for experience and let go the manifested altogether, there can be no relief. We shall remain trapped.

Q:   You say you are the silent witness and also you are beyond consciousness. Is there no contradiction in it? If you are beyond consciousness, what are you witnessing to?

M:  I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I try to express my saying that I am beyond the mind.

Q:   How can I reach you then?

M:  Be aware of being conscious and seek the source of consciousness. That is all. Very little can be conveyed in words. It is the doing as I tell you that will bring light, not my telling you. The means do not matter much; it is the desire, the urge, the earnestness that count.


Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #248 on: January 09, 2013, 04:47:09 AM »

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.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #249 on: January 09, 2013, 04:53:14 AM »
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.

Q:   How shall I know that I am moving in the right direction?

M:  By your progress in intentness, in clarity and devotion to the task.

Q:   We, Europeans, find it very difficult to keep quiet. The world is too much with us.

M:  Oh, no, you are dreamers too. We differ only in the contents of our dreams. You are after perfection -- in the future. We are intent on finding it -- in the now. The limited only is perfectible. The unlimited is already perfect. You are perfect, only you don't know it. Learn to know yourself and you will discover wonders.

All you need is already within you, only you must approach your self with reverence and love. Self-condemnation and self-distrust are grievous errors. Your constant flight from pain and search for pleasure is a sign of love you bear for your self, all I plead with you is this: make love of your self perfect. Deny yourself nothing -- glue your self infinity and eternity and discover that you do not need them; you are beyond.



Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #251 on: January 10, 2013, 03:29:41 PM »
Q: What is Real then?

NM: He who knows the mind as non realized and realized, who knows ignorance and knowledge are only states of mind, he is the Real.
When you are given diamonds mixed with gravel, you may either miss the diamonds or find them. It is the seeing that matters. Where is the greyness of the gravel, and the beauty of the diamond, without the power to see? The known is but a shape and knowledge   
is but a name. The knower is but a state of mind. The Real is beyond.  In the Real, there is no knower too.

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Arunachala Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #252 on: January 10, 2013, 05:38:59 PM »
http://www.youtube.com/watch?v=3R9rS_P4iHU&list=UUV26wMi72uYkSj9q8b9ss4w&index=1
Dear Vladimir, It is beautiful and very helpful video indeed. It is interesting that i have read the same words day before in Pradeep Apte's blog. So,I Am is birth,Supreme in motion,the Manifested. It is the only way for the Supreme to know itself. Appart from that there is no knowing,experiensing. But,That is beyond manifestation,beyond consciousness... So,what make us trapped is I am the body idea,there all begins. And idea cannot go beyond idea,ego to go beyond ego. All striving is its striving only. Still,all is clear,and nothing is clear. Then,the question is,to whom... Some confusing thoughts. Thank You from All my heart,dear Vladimir! With love and prayers,

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #253 on: January 10, 2013, 08:17:04 PM »

What is it in you that understands
this knowledge ‘I am’ without a name,
title or word? Sink in that innermost
center and witness the knowledge ‘I am’.
This knowledge ‘I am’ that has appeared on you
has no name, no words, no size or shape. Nobody
owns it, and it cannot be handed over to anybody.
It is there on its own without any adjuncts; delve
deep into your being
and just cut away all the addons to the ‘I am’.
If done deftly you will perceive
the ‘I am’ in its glorious purity. Now stay here and
become one with it. The ‘I am’ should completely
engulf you at all times. Then you will know that
there is someone in you that understands this
knowledge ‘I am’, is a witness to it and never had
anything to with it either.

Totally accept the knowledge ‘I am’
as oneself, and with full conviction and
faith firmly believe in the dictum ‘I am
that by which I know I am’.
After fully understanding the ‘I am’, firstly, you
have to accept that you are the knowledge ‘I am’ in
its totality. When this acceptance comes through
your practice, what will happen? You will no
longer be an individual, the personality will be
gone. Now you will have reached the highest you
possibly can. Secondly, remaining in this highest
possible state of knowing that ‘I am’, you will
realize that there is someone who knows the ‘I am’.
Till this realization comes you should at least
firmly believe in the dictum ‘I am that by which I
know I am’.

Reality prevails prior to the
knowledge ‘I am’; you must stay put at
the source of your creation, at the
beginning of the knowledge ‘I am’.
Reality ever prevails; it knows no coming and
going, birth and death, creation and destruction -
these are attributes of the ‘I am’. On the
attributeless Reality or the Absolute the ‘I am’ has
appeared and one day will disappear. At present
you have wandered away from the ‘I am’, come
back to it again and again and try to abide there
for some time. The ‘I am’ is the very beginning, the
source of everything, and in its wordless state is in
the closest proximity to the Reality. By residing in
the ‘I am’ you stand a better chance of arriving at
your natural state than from anywhere else.

When one is established in the final,
free Absolute state, the knowledge ‘I
am’ becomes ‘non-knowledge’.
The Absolute state is the ultimate state, or you can
say that it is the stateless state. After the
disappearance of the ‘I am’, which was the
primary and root concept, there is no content
anymore. The ‘I am’ having departed, there is no
duality anymore, the knowledge ‘I am’
becomes ‘non-knowledge’ as it is not required anymore.
The dissolution of the ‘I am’ is the end of all experience
as well, as who is to experience what? The
knowledge ‘I am’ is the initiator of everything, in
its absence nothing is left.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #254 on: January 10, 2013, 09:58:07 PM »
The first witnessing is that of ‘I am’,
the primary prerequisite for all further
witnessing, but to whom is the first
witnessing of ‘I am’ occurring?
The first thing that you came to know was that ‘you
are’ or ‘I am’. It is the first thing that you are a
witness to, the primary and mandatory prerequisite
for all further witnessing to occur. Once this ‘I am’
takes hold of you it grows to gigantic proportions,
this expansion is so enormous that you lose
awareness of the ‘I am’ itself in the process and go
about your various activities. It is the ‘I am’ that is
witnessing the world, but who is witnessing the ‘I
am’? That’s the question to which you have to find
an answer and that is what all the ‘Sadhana’
(practice) is for.

The borderline between ‘I am’
(beingness) and ‘I am not’ (nonbeingness) is the precise location where
the intellect subsides. It’s the ‘Mahayoga’ state. Be there!
Your arrival at the ‘I am’ in its wordless and pure
state is the first thing to achieve. Now, after you
have arrived here you have to dwell or stay here,
this will be possible only after repeated attempts.
Beware! This is a very slippery place! The pull of
the mind or intellect is very strong, it cannot bear
the ‘I am’ very long. But once you stabilize there,
the intellect, without disappearing, does so, too. It
is only after stabilizing in the ‘I am’ for a
prolonged period that a moment will come when,
quite spontaneously, you will also know ‘I am not’.
This is the border zone and the precise location
where the intellect subsides and you are in a state
of ‘not-knowing’. This is called the ‘Maha-yoga’ or
the ‘Great-yoga’, the union of ‘being’ and ‘nonbeing’
that is difficult to come by, hence ‘Great’.

Recognize the Atman by
understanding the knowledge ‘I am’, the
Atma-jnana, which is all pervading,
limitless and infinite. A very important statement was made earlier
where the knowledge ‘I am’ was said to be
‘Brahman’ with the ‘Parabrahman’ lying beyond
it. Another important statement is made here where
the ‘Atman’ or the Self is to be understood by
understanding the ‘I am’. The ‘I am’ is the
‘Atman’. The ‘Atman’ with qualities or identifying
itself with the body is the ‘Jivatman’ (Jiva=living
being). The ‘Atman’ without qualities is the
‘Nirmalatman’ (Nirmal=pure). The ‘Atman’ which
transcends both is the ‘Paramatman’ (The ultimate
transcendent Self). As you abide in the ‘I am’ you
will know the ‘Atman’ or Self in all its aspects, and
this is Atma-jnana or Self-knowledge. It is the
knowledge of your True being as the Absolute
which is all pervading, limitless and infinite.