Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 175702 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #420 on: March 28, 2013, 11:31:56 PM »
*M:*  Where is your childhood now? And what is your future?

*Q:*   I was born, I have grown, I shall die.

*M:*  You mean your body, of course. And your mind. I am not talking of your physiology and psychology. They are a part of nature and are governed by nature's laws. I am talking of your search for love. Had it a beginning? Will it have an end?

*Q:*   I really cannot say. It is there -- from the earliest to the last moment of my life. This yearning for love -- how constant and how hopeless!

*M:*  In your search for love what exactly are you searching for?

*Q:*   Simply this: to love and to be loved.

*M:*  You mean a woman?

*Q:*   Not necessarily. A friend, a teacher, a guide -- as long as the feeling is bright and clear. Of course, a woman is the usual answer. But it need not be the only one.

*M:*  Of the two what would you prefer, to love or to be loved?

*Q:*   I would rather have both! But I can see that to love is greater, nobler, deeper. To be loved is sweet, but it does not make one grow.

*M:*  Can you love on your own, or must you be made to love?

*Q:*   One must meet somebody lovable, of course. My mother was not only not loving, she was also not lovable.

*M:*  What makes a person lovable? Is it not the being loved? First you love and then you look for reasons.

*Q:*   It can be the other way round. You love what makes you happy.

*M:*  But what makes you happy?

*Q:*   There is no rule about it. The entire subject is highly individual and unpredictable.

*M:*  Right. Whichever way you put it, unless you love there is no happiness. But, does love make you always happy? Is not the association of love with happiness a rather early, infantile stage? When the beloved suffers, don't you suffer too? And do you cease to love, because you suffer? Must love and happiness come and go together? Is love merely the expectation of pleasure?

 *Q:*   Of course not. There can be much suffering in love.

*M:*  Then what is love? Is it not a state of being rather than a state of mind? Must you know that you love in order to love? Did you. not love your mother unknowingly? Your craving for her love, for an opportunity to love her, is it not the movement of love? Is not love as much a part of you, as consciousness of being? You sought the love of your mother, because you loved her.

*Q:*   But she would not let me!

*M:*  She could not stop you.

*Q:*   Then, why was I unhappy all my life?

*M:*  Because you did not go down to the very roots of your being. It is your complete ignorance of yourself, that covered up your love and happiness and made you seek for what you had never lost. Love is will, the will to share your happiness with all. Being happy -- making happy -- this is the rhythm of love.
 

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #421 on: March 29, 2013, 01:25:38 PM »

Nisargadatta Maharaj says:

Beingness has the quality to become whatever you think of. Whatever concept you feed to the consciousness, the consciousness
will provide you with that. Whatever you hold on to intensely, you are bound to be that, that is the quality of your consciousness.
You should never think that you are the body.

Consciousness is not the body.  As a result of the body,  the Beingness is felt. But Beingness is all pervasive.

Consciousness alone feels the expanse of consciousness, but I, the Absolute, am not that.

Whatever is known by consciousness, is in the field of consciousness.  The consciousness and the knowledge will subside
when the food body dies. The Absolute always remains.  The seed of knowledge is planted in you by these talks. Now you
have to follow it up.  You must nurse it, ruminate over it, so that the tree of knowledge will grow.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #422 on: March 29, 2013, 06:26:31 PM »
Questioner: Some Mahatmas (enlightened beings) maintain that the world is neither an accident nor a play of God, but the result and expression of a mighty plan of work aiming at awakening and developing consciousness throughout the universe. From lifelessness to life, from unconsciousness to consciousness, from dullness to bright intelligence, from misapprehension to clarity -- that is the direction in which the world moves ceaselessly and relentlessly. Of course, there are moments of rest and apparent darkness, when the universe seems to be dormant, but the rest comes to an end and the work on consciousness is resumed. From our point of view the world is a dale of tears, a place to escape from, as soon as possible and by every possible means. To enlightened beings the world is good and it serves a good purpose. They do not deny that the world is a mental structure and that ultimately all is one, but they see and say that the structure has meaning and serves a supremely desirable purpose. What we call the will of God is not a capricious whim of a playful deity, but the expression of an absolute necessity to grow in love and wisdom and power, to actualise the infinite potentials of life and consciousness.

Just as a gardener grows flowers from a tiny seed to glorious perfection, so does God in His own garden grow, among other beings, men to supermen, who know and love and work along with Him.

When God takes rest (pralaya), those whose growth was not completed, become unconscious for a time, while the perfect ones, who have gone beyond all forms and contents of consciousness, remain aware of the universal silence. When the time comes for the emergence of a new universe, the sleepers wake up and their work starts. The more advanced wake up first and prepare the ground for the less advanced -- who thus find forms and patterns of behaviour suitable for their further growth.

Thus runs the story. The difference with your teaching is this: you insist that the world is no good and should be shunned. They say that distaste for the world is a passing stage, necessary, yet temporary, and is soon replaced by an all-pervading love, and a steady will to work with God.

Maharaj: All you say is right for the outgoing (pravritti) path. For the path of return (nivritti) naughting oneself is necessary. My stand I take where nothing (paramakash) is; words do not reach there, nor thoughts. To the mind it is all darkness and silence. Then consciousness begins to stir and wakes up the mind (chidakash), which projects the world (mahadakash), built of memory and imagination. Once the world comes into being, all you say may be so. It is in the nature of the mind to imagine goals, to strive towards them, to seek out means and ways, to display vision, energy and courage. These are divine attributes and I do not deny them. But I take my stand where no difference exists, where things are not, nor the minds that create them. There I am at home. Whatever happens, does not affect me -- things act on things, that is all. Free from memory and expectation, I am fresh, innocent and wholehearted. Mind is the great worker (mahakarta) and it needs rest. Needing nothing, I am unafraid. Whom to be afraid of? There is no separation, we are not separate selves. There is only one Self, the Supreme Reality, in which the personal and the impersonal are one.

Q:   All I want is to be able to help the world.

M:  Who says you cannot help? You made up your mind about what help means and needs and got your self into a conflict between what you should and what you can, between necessity and ability.

Q:   But why do we do so?

M:  Your mind projects a structure and you identify yourself with it. It is in the nature of desire to prompt the mind to create a world for its fulfilment. Even a small desire can start a long line of action; what about a strong desire? Desire can produce a universe; its powers are miraculous. Just as a small matchstick can set a huge forest on fire, so does a desire light the fires of manifestation. The very purpose of creation is the fulfilment of desire. The desire may be noble, or ignoble, space (akash) is neutral -- one can fill it with what one likes: You must be very careful as to what you desire. And as to the people you want to help, they are in their respective worlds for the sake of their desires; there is no way of helping them except through their desires. You can only teach them to have right desires so that they may rise above them and be free from the urge to create and re-create worlds of desires, abodes of pain and pleasure.

Q:   A day must come when the show is wound up; a man must die, a universe come to an end.

M:  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?

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

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

M:  They are one.

Q:   There must be some difference.

M:  God is the All-Doer, the jnani is a non-doer. God himself does not say: 'I am doing all.' To Him things happen by their own nature. To the jnani all is done by God. He sees no difference between God and nature. Both God and the jnani know themselves to be the immovable centre of the movable, the eternal witness of the transient. The centre is a point of void and the witness a point of pure awareness; they know themselves to be as nothing, therefore nothing can resist them.

Q:   How does this look and feel in your personal experience?

M:  Being nothing, I am all. Everything is me, everything is mine. Just as my body moves by my mere thinking of the movement, so do things happen as I think of them. Mind you, I do nothing. I just see them happen.

cont...
« Last Edit: March 30, 2013, 11:09:05 PM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #423 on: March 29, 2013, 06:27:35 PM »
Q:   Do things happen as you want them to happen, or do you want them to happen as they happen?

M:  Both. I accept and am accepted. I am all and all is me. Being the world I am not afraid of the world. Being all, what am I to be afraid of? Water is not afraid of water, nor fire of fire. Also I am not afraid because I am nothing that can experience fear, or can be in danger. I have no shape, nor name. It is attachment to a name and shape that breeds fear. I am not attached. I am nothing, and nothing is afraid of no thing. On the contrary, everything is afraid of the Nothing, for when a thing touches Nothing, it becomes nothing. It is like a bottomless well, whatever falls into it, disappears.

Q:   Isn't God a person?

M:  As long as you think yourself to be a person, He too is a person. When you are all, you see Him as all.

Q:   Can I change facts by changing attitude?

M:  The attitude is the fact. Take anger. I may be furious, pacing the room up and down; at the same time I know what I am, a centre of wisdom and love, an atom of pure existence. All subsides and the mind merges into silence.

Q:   Still, you are angry sometimes.

M:  With whom am l to be angry and for what? Anger came and dissolved on my remembering myself. It is all a play of gunas (qualities of cosmic matter). When I identify myself with them, I am their slave. When I stand apart, I am their master.

Q:   Can you influence the world by your attitude? By separating yourself from the world you lose all hope of helping it.

M:  How can it be? All is myself -- can't I help myself? I do not identify myself with anybody in particular, for I am all -- both the particular and the universal.

Q:   Can you then help me, the particular person?

M:  But I do help you always -- from within. My self and your self are one. I know it, but you don't. That is all the difference -- and it cannot last.

Q:   And how do you help the entire world?

M:  Gandhi is dead, yet his mind pervades the earth. The thought of a jnani pervades humanity and works ceaselessly for good. Being anonymous, coming from within, it is the more powerful and compelling. That is how the world improves -- the inner aiding and blessing the outer. When a jnani dies, he is no more, in the same sense in which a river is no more when it merges in the sea, the name, the shape, are no more, but the water remains and becomes one with the ocean. When a jnani joins the universal mind, all his goodness and wisdom become the heritage of humanity and uplift every human being.

Q:   We are attached to our personality. Our individuality, our being unlike others, we value very much. You seem to denounce both as useless. Your unmanifested, of what use is it to us?

M:  Unmanifested, manifested, individuality, personality (nirguna, saguna, vyakta, vyakti); all these are mere words, points of view, mental attitudes. There is no reality in them. The real is experienced in silence. You cling to personality -- but you are conscious of being a person only when you are in trouble -- when you are not in trouble you do not think of yourself.

Q:   You did not tell me the uses of the Unmanifested.

M:  Surely, you must sleep in order to wake up. You must die in order to live, you must melt down to shape anew. You must destroy to build, annihilate before creation. The Supreme is the universal solvent, it corrodes every container, it burns through every obstacle. Without the absolute denial of everything the tyranny of things would be absolute. The Supreme is the great harmoniser, the guarantee of the ultimate and perfect balance -- of life in freedom. It dissolves you and thus re-asserts your true being.

Q:   It is all well on its own level. But how does it work in daily life?

M:  The daily life is a life of action. Whether you like it or not, you must function. Whatever you do for your own sake accumulates and becomes explosive; one day it goes off and plays havoc with you and your world. When you deceive yourself that you work for the good of all, it makes matters worse, for you should not be guided by your own ideas of what is good for others. A man who claims to know what is good for others, is dangerous.

Q:   How is one to work then?

M:  Neither for yourself nor for others, but for the work's own sake. A thing worth doing is its own purpose and meaning, Make nothing a means to something else. Bind not. God does not create one thing to serve another. Each is made for its own sake. Because it is made for itself, it does not interfere. You are using things and people for purposes alien to them and you play havoc with the world and yourself.

Q:   Our real being is all the time with us, you say. How is it that we do not notice it?

M:  Yes, you are always the Supreme. But your attention is fixed on things, physical or mental. When your attention is off a thing and not yet fixed on another, in the interval you are pure being. When through the practice of discrimination and detachment (viveka-vairagya), you lose sight of sensory and mental states, pure being emerges as the natural state.

Q:   How does one bring to an end this sense of separateness?

M:  By focussing the mind on 'I am', on the sense of being, 'I am so-and-so' dissolves; "I am a witness only" remains and that too submerges in 'I am all'. Then the all becomes the One and the One -- yourself, not to be separate from me. Abandon the idea of a separate 'I' and the question of 'whose experience?' will not arise.

Q:   You speak from your own experience. How can I make it mine?

M:  You speak of my experience as different from your experience, because you believe we are separate. But we are not. On a deeper level my experience is your experience. Dive deep within yourself and you will find it easily and simply. Go in the direction of 'I am'.
« Last Edit: March 30, 2013, 11:09:37 PM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #424 on: March 31, 2013, 12:00:57 AM »
The light of consciousness passes through the film of memory and throws pictures on your brain. Because of the deficient and disorded state of your brain, what you perceive is distorted and coloured by feelings of like and dislike. Make your thinking orderly and free from emotional overtones, and you will see people and things as they are, with clarity and charity.

To see reality is as simple as to see one's face in a mirror. Only the mirror must be clear and true. A quiet mind, undistorted by desires and fears, free from ideas and opinions, clear on all the levels, is needed to reflect the reality. Be clear and quiet, alert and detached, all else will happen by iteself.

[Your world] is true in essence but not in appearance. Be free of desires and fears and at once your vision will clear and you shall see all things as they are.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #425 on: March 31, 2013, 02:22:00 PM »


Q:  What are thoughts?

NM: They are the result of previous conditioning which the mind has had.

Q: Are the thoughts of the Jnani and the ignorant one different from one another?

NM:  The difference is that the Jnani has divorced himself from the body/mind, the body/mind thoughts may come and go
but the Jnani is not concerned.  Whereas the ignorant one gets involved in those thoughts and the ignorant one considers
himself as a name and a form.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #426 on: March 31, 2013, 11:50:18 PM »
How do you know that you do not know your self? Your direct insight tells you that yourself you know first, for nothing exists without your being there to experience its existence. You imagine you do not know your self, because you cannot describe your self. You can only say: "I know that I am" and you will refuse as untrue the statement "I am not". But whatever can be described cannot be your self, and what you are cannot be described. You can only know your being by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take 
you to a deeper realization of your self.

To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #427 on: April 01, 2013, 06:29:35 PM »

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 is "I don't 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.

First realize your own being. This is easy because the sense "I am" is always with you. Then meet yourself as the knower, apart from the known. Once you know yourself as pure being, the ecstasy of freedom is your own.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #428 on: April 01, 2013, 07:35:17 PM »
Q:  In my present state, the "I am the body" idea comes spontaneously, while I am the 'Pure Being' idea must be imposed on
the mind as something true but not experienced.

NM:  Yes. Sadhana consists in reminding forcibly oneself of one's pure 'Being-ness.", of not being anything in particular,
nor a sum of particulars, not even the totality of particulars, which make up the universe. All exists in the mind, even the body
is an integration in mind of a vast number of sensory perceptions, each perception is also a mental state. If you say, I am the body,
show it.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #429 on: April 02, 2013, 08:51:41 PM »
You are what you are, timelessly, but of what use is it to you unless you know it and act on it? Your begging bowl may be of pure gold, but as long as you do not know it you are a pauper. You must know your inner worth and trust it and express it in the daily sacrifice of desire and fear.

Believe me, there is no goal, nor a way to reach it. You are the way and the goal, there is nothing else to reach except yourself. All you need is to understand, and understanding is the flowering of the mind. The tree is perennial, but the flowering and the fruit-bearing come in season. The seasons change, but not the tree. You are the tree. You have grown numberless branches and leaves in the past, and you may grow them also in the future - yet you remain. Not what was, or shall be, must you know, but what is. Yours is the desire that creates the universe. Know the world as your own creation and be free.

There is nothing in the world that you cannot know, when you know yourself. Thinking yourself to be the body, you know the world as a collection of material things. When you know yourself as a centre of consciousness, the world appears as the ocean of the mind. When you know yourself as you are in reality, you know the world as yourself.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #430 on: April 02, 2013, 08:57:19 PM »
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.

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.

Most of our karma is collective. We suffer for the sins of others, as others suffer for ours. Humanity is one.

Ignorance is like a fever - it makes you see things which are not there. Karma is the divinely prescribed treatment. Welcome it and follow the instructions faithfully, and you will get well. A patient will leave the hospital after he recovers. To insist on immediate freedom of choice or action will merely postpone recovery. Accept your destiny and fulfil it - this is the shortest way to freedom from destiny. 


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #431 on: April 03, 2013, 05:52:04 PM »

Q: You see there is a difference between a Hindu mind and a European mind.  The Hindu mind is comparatively simple.
The European mind is much more complex being. The Hindu is basically sattvic, He does not understand the European's
restlessness, his tireless pursuit of what he thinks needs to be done. He has greater general knowledge.       

NM: His reasoning capacity is so great that he will reason himself out of all reason !  His self assertiveness is due to his reliance
on logic.  But he is not in his normal state, which cannot be painful, while wrong habit often leads to chronic pain.

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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #432 on: April 03, 2013, 09:25:18 PM »
*Questioner:* There are so many theories about the nature of man and universe. The creation theory, the illusion theory, the dream theory -- any number of them. Which is true?

*Maharaj:* All are true, all are false. You can pick up whichever you like best.

*Q:*   You seem to favour the dream theory.

*M:*  These are all ways of putting words together. Some favour one way, some favour another. Theories are neither right nor wrong. They are attempts at explaining the inexplicable. It is not the theory that matters, but the way it is being tested. It is the testing of the theory that makes it fruitful. Experiment with any theory you like -- if you are truly earnest and honest, the attainment of reality will be yours. As a living being you are caught in an untenable and painful situation and you are seeking a way out. You are being offered several plans of your prison, none quite true. But they all are of some value, only if you are in dead earnest. It is the earnestness that liberates and not the theory.

 *Q:*   Theory may be misleading and earnestness -- blind.

*M:*  Your sincerity will guide you. Devotion to the goal of freedom and perfection will make you abandon all theories and systems and live by wisdom, intelligence and active love. Theories may be good as starting points, but must be abandoned, the sooner -- the better.

*Q:*   There is a "Yogi" who says that for realisation the eightfold "Yoga" is not necessary; that will-power alone will do. It is enough to concentrate on the goal with full confidence in the power of pure will to obtain effortlessly and quickly what others take decades to achieve.

*M:*  Concentration, full confidence, pure will! With such assets no wonder one attains in no time. This "Yoga" of will is all right for the mature seeker, who has shed all desires but one. After all, what is will but steadiness of heart and mind. Given such steadfastness all can be achieved.

*Q:*   I feel the "Yogi" did not mean mere steadiness of purpose, resulting in ceaseless pursuit and application. He meant that with will fixed on the goal no pursuit or application are needed. The mere fact of willing attracts its object.

 *M:*  Whatever name you give it: will, or steady purpose, or one pointedness of the mind, you come back to earnestness, sincerity, honesty. When you are in dead earnest, you bend every incident, every second of your life to your purpose. You do not waste time and energy on other things. You are totally dedicated, call it will, or love, or plain honesty. We are complex beings, at war within and without. We contradict ourselves all the time, undoing today the work of yesterday. No wonder we are stuck. A little of integrity would make a lot of difference.

*Q:*   What is more powerful, desire or destiny?

*M:*  Desire shapes destiny.

*Q:*   And destiny shapes desire. My desires are conditioned by heredity and circumstances, by opportunities and accidents, by what we call destiny.

 *M:*  Yes, you may say so.

*Q:*   At what point am I free to desire what I want to desire?

*M:*  You are free now. What is it that you want to desire? Desire it.

*Q:*   Of course I am free to desire, but I am not free to act on my desire. Other urges will lead me astray. My desire is not strong enough, even if it has my approval. Other desires, which I disapprove of are stronger.

*M:*  Maybe you are deceiving yourself. Maybe you are giving expression to your real desires and the ones you approve of are kept on the surface for the sake of respectability.

*Q:*   It may be as you say, but this is another theory. The fact is that I do not feel free to desire what I think I should, and when I seem to desire rightly, I do not act accordingly.

*M:*  It is all due to weakness of the mind and disintegration of the brain. Collect and strengthen your mind and you will find that your thoughts and feelings, words and actions will align themselves in the direction of your will.

 
 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #433 on: April 04, 2013, 03:01:40 AM »

Q: Is there a remedy against activity?


NM:  Watch it, and it shall cease.  Use every opportunity to remind yourself that you are in bondage, that whatever happens to you,
is due to the fact of your bodily existence. Desire, fear, trouble, joy, they cannot appear unless you are there to appear to. Yet,
whatever happens, points to your existence as perceiving center. Disregard the pointers and be aware of what they are pointing
to. It is quite simple, but it needs to be done. What matters is the persistence with which you keep on returning to your self.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #434 on: April 04, 2013, 09:32:20 PM »
*Q:*   Is it not natural to be active?

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

*Q:*   How do I go about it in practice?

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

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

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

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

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

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

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

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

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

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

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