Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 176997 times)

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #405 on: March 17, 2013, 01:17:42 PM »

Q:  If the consciousness in all the different forms is identical, then why do thoughts and actions differ from one human being
to another?

NM:  The thoughts and actions belong to the body-mind and the body-mind is the essence of the five elements. The nature
of form depends on the various degrees of the five elements and the three gunas. The thoughts and deeds depend on the
conditioning received right from the time the consciousness is there.  Without the consciousness, there would only be dead forms.

Consciousness and the body are kept in working condition by the food and medicine that we imbibe.  In each form he thoughts,
words, and deeds depend not only on the conditioning the form has received after it has been created, but they depend on even]
earlier conditioning at the time of conception.  The consciousness was latent in that birth chemical.

How amusing it is that one identifies with the body.  How long have you been following spirituality? 

Q: For forty years. I was following the "Who am I?" of Ramana Maharshi and I have read the book of Maharshi's teachings.

NM: So far so food. What do you understand about your own Self? What are you?

Q:  Consciousness.

NM: The Ultimate is prior to any experience. "I am-ness" is the beginning of the experience. On the Ultimate, there appearred
this knowingness and the question arose, 'Who or what am I?' The feeling of being is not colored by form. It is just a feeling of
being of 'I am-ness'.  That was the first experience.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #406 on: March 17, 2013, 05:14:18 PM »
*Q:I am full of* *desires and want them fulfilled. How am I to get what I want?* 

M:Do you deserve what you *desire*? In some way or other you have to work for the fulfillment of your desires. Put in energy and wait for the results.

*Q:Where am I to get the energy?*

M:The* desire* itself is energy. 

*Q:Then why does not every *desire* get fulfilled?*

M:Maybe it was not strong enough and lasting.

*Q:Yes, that is my problem. I want things, but I am lazy when it comes to action.*

M:When your *desire* is neither clear nor strong, it cannot take shape. Besides, if your desires* *are personal, for your own enjoyment, the energy you give them is necessarily limited; it cannot be more than what you have. 


*Q:Yet, often ordinary persons attain what they*desire*.* 

M:After desiring it very much and for a long time. Even then, their achievements are limited. 

*Q:And what about unselfish desires?*

M:When you* desire* the common good, the whole world desires with you. Make humanity's* desire*your own and work for it. There you cannot fail. 

*Q:Humanity is God's work, not mine. I am concerned with myself. Have I not the right to see my legitimate *desires *fulfilled? They will hurt no one. My* *desires are legitimate. They are right desires, why don't they come true?*

M:Desires are right or wrong according to circumstances; it depends on how you look at them. It is only for the individual that a distinction between right and wrong is valid. 

*Q:What are the guidelines for such distinction? How am I to know which of my desires are right and which are wrong?*

M:In your case desires that lead to sorrow are wrong and those which lead to happiness are right. But you must not forget others. Their sorrow and happiness also count. 

*Q:Results are in the future. How can I know what they will be?*

M:Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too. Think clearly and deeply, go into the entire structure of your desires**and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself. 

*Q:What does it mean to know myself? By knowing myself what exactly do I come to know?*

M:All that you are not. 

*Q:And not what I am?*

M:What you are, you already are. By knowing what you are not, you are free of it and remain in your own natural state. It all happens quite spontaneously and effortlessly. 

*Q:And what do I discover?*

M:You discover that there is nothing to discover. You are what you are and that is all. 

*Q:But ultimately what am I?*

M:The ultimate denial of all you are not. 

*Q:I do not understand!*

M:It is your fixed idea that you must be something or other that blinds you.

*Q:How can I get rid of this idea?*

M:If you trust me, believe when I tell you that you are the pure awareness that illumines consciousness and its infinite content. Realize this and live accordingly. If you do not believe me, then go within, inquiring 'What am I?' or, focus your*mind* on 'I am', which is pure and simple being. 

*Q:On what my faith in you depends?*

M:On your insight into other people's hearts. If you cannot look into my heart, look into your own.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #407 on: March 18, 2013, 06:10:16 PM »
M: Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision. 

*Q:Must I not renounce everything first, and live a homeless life?*

M:You cannot renounce. You may leave your home and give trouble to your family, but attachments are in the mind and will not leave you until you know your* mind* in and out. First thing first—know yourself, all else will come with it. 

*Q:But you already told me that I am the Supreme Reality. Is it not self-knowledge?*

M:Of course you are the Supreme Reality! But what of it? Every grain of sand is God; to know it is important, but that is only the beginning. 

*Q:Well, you told me that I am the Supreme Reality. I believe you. What next is there for me to do?*

M:I told you already. Discover all you are not. Body, feelings, thoughts, ideas, time, space, being and not being, this or that—nothing concrete or abstract you can point out is you. A mere verbal statement will not do—you may repeat a formula endlessly without any result whatsoever. You must watch yourself continuously—particularly your *mind*—moment by moment, missing nothing. This witnessing is essential for the separation of the self from the not-self. 

*Q:The witnessing—is it not my real nature?*

M:For witnessing, there must be something else to witness. We are still in duality! 

*Q:What about witnessing the witness? Awareness of awareness?* 
M:Putting words together will not take you far. Go within and discover what you are not. Nothing else matters. 

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #408 on: March 20, 2013, 01:09:33 PM »


Q:  I am not obviously, all pervading and eternal. I am only here and now.

NM:  Good enough.  The 'here' is everywhere and the 'now' is there always. Go beyond 'I am the body' idea and you will find
that space and time are in you and not you in space and time. Once you have understood this, the main obstacles to realization
is removed.

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Arunachala Siva.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #409 on: March 22, 2013, 11:20:51 PM »

*Questioner:* Maharaj, you are sitting in front of me and I am here at your feet. What is the basic difference between us?

*Maharaj:* There is no basic difference.

*Q:*   Still there must be some real difference, I come to you, you do not come to me.

*M:*  Because you imagine differences, you go here and there in search of ‘superior’ people.

*Q:*   You too are a superior person. You claim to know the real, while I do not.

*M:*  Did I ever tell you that you do not know and, therefore, you are inferior? Let those who invented such distinctions prove them. I do not claim to know what you do not. In fact, I know much less than you do.

*Q:*   Your words are wise, your behaviour noble, your grace all-powerful.

*M:*  I know nothing about it all and see no difference between you and me. My life is a succession of events, just like yours. Only I am detached and see the passing show as a passing show, while you stick to things and move along with them.

*Q:* What made you so disspationate?

 *M:*  Nothing in particular. It so happened that I trusted my Guru. He told me I am nothing but my self and I believed him. Trusting him, I behaved accordingly and ceased caring for what was not me, nor mine.

*Q:*   Why were you lucky to trust your teacher fully, while our trust is nominal and verbal?

*M:*  Who can say? It happened so. Things happen without cause and reason and, after all, what does it matter, who is who? Your high opinion of me is your opinion only. Any moment you may change it. Why attach importance to opinions, even your own?

*Q:*   Still, you are different. Your mind seems to be always quiet and happy. And miracles happen round you.

*M:*  I know nothing about miracles, and I wonder whether nature admits exceptions to her laws, unless we agree that everything is a miracle. As to my mind, there is no such thing. There is consciousness in which everything happens. It is quite obvious and within the experience of everybody. You just do not look carefully enough. Look well, and see what I see.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #410 on: March 23, 2013, 01:01:31 PM »

Q: If you mean to say that it is the free will of man that causes accidents, I would agree.  But we have not discussed free will.

NM:  Your order is what gives you pleasure and disorder is what gives you pain.

Q:  You may put it that way, but do not tell me that the two are one. Talk to me in my own language. --- the language of an
individual in search of happiness. I do not want to be misled by non dualistic talks.

NM: What makes you believe that you are a separate individual?

Q: I behave as an individual. I function on my own. I consider life primarily, and others only relation to myself.  In short I am
busy with myself.

NM: Well, go on being busy with yourself. On what business have you come here?

Q: My old business of making myself safe and happy. I confess I have not been too successful. I am neither safe nor happy.
Therefore, you find me here. This place is new to me, but my reason for coming here is old; the search for safe happiness, happy
safety.  So far I have not found it. Can you help me?

NM:  What was never lost can never be found. You 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 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 NOW. 

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #411 on: March 24, 2013, 12:06:31 AM »

*Q:*   Some measure of peace I did derive from"Yoga"

M:*  Examine closely and you will see that the mind is seething with thoughts. It may go blank occasionally, but it does it for a time and reverts to its usual restlessness. A becalmed mind is not a peaceful mind. You say you want to pacify your mind. Is he, who wants to pacify the mind, himself peaceful?

*Q:*   No. I am not at peace, I take the help of "Yoga".

*M:*  Don't you see the contradiction? For many years you sought your peace of mind. You could not find it, for a thing essentially restless cannot be at peace.

*Q:*   There is some improvement.

*M:*  The peace you claim to have found is very brittle any little thing can crack it. What you call peace is only absence of disturbance. It is hardly worth the name. The real peace cannot be disturbed. Can you claim a peace of mind that is unassailable?

 Q: I am striving.

M: Striving too is a sign of restlessness.

 *M:*  The self does not need to be put to rest. It is peace itself, not at peace. Only the mind is restless. All it knows is restlessness, with its many modes and grades. The pleasant are considered superior and the painful are discounted. What we call progress is merely a change over from the unpleasant to the pleasant. But changes by themselves cannot bring us to the changeless, for whatever has a beginning must have an end. The real does not begin; it only reveals itself as beginningless and endless, all-pervading, all-powerful, immovable prime mover, timelessly changeless.

*Q:*   So what has one to do?

*M:*  Through "Yoga" you have accumulated knowledge and experience. This cannot be denied. But of what use is it all to you? "Yoga" means union, joining. What have you re-united, re-joined?

*Q:*   I am trying to rejoin the personality back to the real self.

 *M:*  The personality ("vyakti") is but a product of imagination. The self ("vyakta") is the victim of this imagination. It is the taking yourself to be what you are not that binds you. The person cannot be said to exist on its own rights; it is the self that believes there is a person and is conscious of being it. Beyond the self ("vyakta") lies the unmanifested ("avyakta"), the causeless cause of everything. Even to talk of re-uniting the person with the self is not right, because there is no person, only a mental picture given a false reality by conviction. Nothing was divided and there is nothing to unite.
 

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #412 on: March 24, 2013, 12:52:23 PM »

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 fulfill? Why should my future be different from the past?

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

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #413 on: March 24, 2013, 10:28:46 PM »
*Maharaj:* Which world are you enquiring about?

*Q:*   The world of my perceptions, of course.

*M:*  The world you can perceive is a very small world indeed. And it is entirely private. Take it to be a dream and be done with it.

*Q:*   How can I take it to be a dream? A dream does not last.

*M:*  How long will your own world last?

*Q:*   After all, my little world is but a part of the total.

*M:*  Is not the idea of a total world a part of your personal world? The universe does not come to tell you that you are a part of it. It is you who have invented a totality to contain you as a part. In fact all you know is your own private world, however well you have furnished it with your imaginations and expectations.

 *Q:*   Surely, perception is not imagination!

*M:*  What else? Perception is recognition, is it not? Something entirely unfamiliar can be sensed, but cannot be perceived. Perception involves memory.

*Q:*   Granted, but memory does not make it illusion.

*M:*  Perception, imagination, expectation, anticipation, illusion -- all are based on memory. There are hardly any border lines between them. They just merge into each other. All are responses of memory.

*Q:*   Still, memory is there to prove the reality of my world.

 *M:*  How much do you remember? Try to write down from memory what you were thinking, saying and doing on the 30th of the last month.

*Q:*   Yes, there is a blank.

*M:*  It is not so bad. You do remember a lot -- unconscious memory makes the world in which you live so familiar.

*Q:*   Admitted that the world in which I live is subjective and partial. What about you? In what kind of world do "you" live?

*M:*  My world is just like yours. I see, I hear, I feel, I think, I speak and act in a world I perceive, just like you. But with you it is all, with me it is nothing. Knowing the world to be a part of myself, I pay it no more attention than you pay to the food you have eaten. While being prepared and eaten, the food is separate from you and your mind is on it; once swallowed, you become totally unconscious of it. I have eaten up the world and I need not think of it any more.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #414 on: March 25, 2013, 12:44:41 PM »

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

NM:  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.

Q: What creates destiny?

NM:  Ignorance is the cause of inevitablitiy.

Q: Ignorance of what?

NM: Ignorance of yourself primarily.  Also, ignorance of the true nature of things, of their causes, and effects. You look around
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.  You very being is a help, action or no action.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #415 on: March 25, 2013, 09:14:00 PM »

As long as you are interested in your present way of living, you will not abandon it. Discovery cannot come as long as you cling to the familiar. It is only when you realize fully the immense sorrow of your life and revolt against it that a way out can be found.

Whatever may be the situation, if it is acceptable, it is pleasant. If it it not acceptable, it is painful. What makes it acceptable is not important; the cause may be physical, or psychological, or untraceable; acceptance is the decisive factor. Obversely, suffering is due to non-acceptance. Why [shouldn't pain be acceptable]? Did you ever try? Do try and you will find in pain a joy which pleasure cannot yield, for the simple reason that acceptance of pain takes you much deeper than pleasure does. The more we are conscious, the deeper the joy. Acceptance of pain, non-resistance, courage and endurance - these open deep and perennial sources of real happiness, true bliss. 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #416 on: March 26, 2013, 02:08:49 PM »

Q: Has one to be afraid of his own self?

NM: Not afraid, for the self means well.  But it must be taken seriously.  It calls for attention and obedience; when it is not
listened, it turns from persuasion to compulsion, for while  it can wait, it shall no be denied.  The difficulty lies not with the
Guru, inner or outer.  The Guru is always available. It is the ripe disciple that is lacking.  When a person is not ready, what can
be done?

Q:  Ready or willing?

NM: Both. It comes to the same. In India, we call it adhikari.  It means  both capable and entitled.

Q: Can the outer Guru grant inititation?

NM: He can give all kinds of initiations, but the initiation into Reality should come from within.

Q: Who gives the ultimate initiation?

NM: It is self-given.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #417 on: March 26, 2013, 09:40:24 PM »
*Maharaj:* What do you consider to be wrong with your mind?

*Q:*   It is restless, greedy of the pleasant and afraid of the unpleasant.

*M:*  What is wrong with its seeking the pleasant and shirking the unpleasant? Between the banks of pain and pleasure the river of life flows. It is only when the mind refuses to flow with life, and gets stuck at the banks, that it becomes a problem. By flowing with life I mean acceptance -- letting come what comes and go what goes. Desire not, fear not, observe the actual, as and when it happens, for you are not what happens, you are to whom it happens. Ultimately even the observer you are not. You are the ultimate potentiality of which the all-embracing consciousness is the manifestation and expression.

 *Q:*   Yet, between the body and the self there lies a cloud of thoughts and feelings, which neither server the body nor the self. These thoughts and feelings are flimsy, transient and meaningless, mere mental dust that blinds and chokes, yet they are there, obscuring and destroying.

*M:*  Surely, the memory of an event cannot pass for the event itself. Nor can the anticipation. There is something exceptional, unique, about the present event, which the previous, or the coming do not have. There is a livingness about it, an actuality; it stands out as if illuminated. There is the ‘stamp of reality’ on the actual, which the past and the future do not have.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #418 on: March 27, 2013, 07:25:59 PM »
Hammer it into yourself that the ‘I am’ or ‘beingness’ is the parent of the entire manifestation, then the ‘I am’
itself will help you stabilize in the ‘I am’. A process of reversion has to be undertaken in order to understand and believe that the ‘I am’ or
‘beingness’ is the root of the entire manifestation. Reversion means to go back to that moment when you first came to know that ‘you are’; before this
did you know anything about the manifested world that you see? It was non-existent for you. Quite similarly, in deep sleep when the ‘I am’ is held in
abeyance the world is non-existent for you. As the ‘I am’ comes, so does this entire manifestation; as the ‘I am’ goes, it’s all gone! As you understand
and become familiar with all this, the ‘I am’ befriends you and then it helps you get stabilized in itself.

The ‘I am’ is observed by the Absolute, it has no senses or eyes, witnessing just happens. When you get stabilized in the ‘I am’ a moment
comes when you stand apart from it. The ‘I am’ is observed or witnessed by the Absolute and this occurs without the senses or the eyes. This
witnessing just happens, the ‘I am’ quite spontaneously appears on the Absolute. As the ‘I am’ departs, the Absolute remains.

Carry the conviction in yourself that the knowledge ‘I am’ within you is God. Many, many seekers come to the Guru’s doorstep.
He gives one look and knows who is what, so depending on the capabilities of the seeker, he expounds the teaching to him accordingly.
There are those who have been around for some while and have understood a bit. Now, as they depart, they ask for some last parting words that may stand
them in good stead when they go. He tells them to carry the conviction that the knowledge ‘I am’ within is God and live by it, that’s all.

Don’t bother about anything, just continue abiding in the ‘I am’, a moment will come when it will be pleased and reveal all the secrets.
There will be periods of frustration; there will be periods of doubt. Your worldly involvements would hamper your ‘Sadhana’ (practice) and an
atmosphere of defeat would prevail. But, come what may, just throw everything aside, don’t bother about anything
and continue your abidance in the ‘I am’ with all earnestness. The ‘I am’ would test your endurance, but a moment would come when it
will be pleased with you, become your friend and release its stranglehold on you.



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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #419 on: March 28, 2013, 10:35:12 AM »


Q: Will ignorance ever end?

NM: What is wrong with not knowing?  You need not know at 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.

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Arunachala Siva.