Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 176159 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #435 on: April 05, 2013, 07:54:18 PM »
Catch hold of the ‘I am’ and all obstacles will evaporate, you will be beyond the realm of body-mind. The Guru speaks from his own experience, he has gone to great lengths to make you understand the ‘I am’. The first thing that the Guru does to every seeker that comes to him, is to make him understand the ‘I am’. On the clarity of this understanding is based the entire foundation of the practice and progress.Unless
you understand the true importance of the ‘I am’ you will not pay heed to it or make attempts to catch hold of it. The ‘I am’ is impersonal and without name and form, the moment you catch hold of it and become one with it, you too achieve the same status. On becoming one with the ‘I am’ you go beyond the realm of
body-mind.

Understand the ‘I am’, transcend it and conclude that ‘beingness’, the world and Brahman are unreal. The Guru again urges the seeker to understand the
‘I am’ first, for without understanding they are merely two words. When you consider them as merely two words, you are still at the verbal level and you may even misunderstand and believe that the Guru is asking you to reaffirm your ego. The ‘I am’ that the Guru is talking of is the wordless one, the very primordial one that arose when you just came to know that ‘you are’. This ‘I am’ is impersonal and without any attributes, that is where you have to go back to and reside. Only on transcending the ‘I am’ will you realize that this ‘beingness’, the world and Brahman are unreal.

 The ‘So Hum’ japa (recitation) is incessantly going on in your pulse indicating ‘I am’; get in tune with it by recitation. The breath, which as a result of the pulse, is
observable as two subtle sounds during inhalation and exhalation, which we hear as ‘So Hum’. This ‘So Hum’ sound is regarded as a ‘Mantra’ for ‘Japa’ (recitation) and means ‘I am That’. The ‘So Hum’ sound that is naturally available to you is actually wordless and indicates the primordial ‘I am’. Some seekers may find this method conducive for their practice, so the Guru recommends recitation of the ‘So Hum’ and getting in tune with it

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #436 on: April 06, 2013, 09:12:56 PM »

*Questioner:* What is your state at the present moment?

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

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

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

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

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

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #437 on: April 07, 2013, 02:29:17 PM »

Q: How can a point contain a universe?

N.M:  There is enough space in a point for an infinity of universes.  There is no lack of capacity. Self limitation is the only
problem. But you cannot run away from yourself. However, far you go, you come back to yourself and to the need of understanding
this point, which is nothing and yet the source of everything.

****

Arunachala Siva.   
 


Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #438 on: April 08, 2013, 02:58:39 AM »

Experience, however sublime, is not the real thing. By its very nature it comes and goes. Self-realization 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.

Be interested in yourself beyond all experience, be with yourself, love yourself; the ultimate security is found only in self-knowledge. The main thing is eartnestness. Be honest with yourself and nothing will betray you.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #439 on: April 08, 2013, 09:42:20 PM »

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

It is the instinct of exploration, the love of the unknown, that brings me into existence. It is in the nature of being to seek adventure in becoming, as it is in the nature of becoming to seek peace in being. This alternation of being and becoming is inevitable; but my home is beyond.

With being arising in consciousness, the ideas of what you are arise in your mind as well as what you should be. This brings forth desire and action and the process of becoming begins. Becoming has, apparently, no beginning and no end, for it restarts every moment. With the cessation of imagination and desire, becoming ceases and the being this or that merges into pure being, which is not describable, only experienceable.

All that lives, works for protecting, perpetuating and expanding consciousness. This is the world's sole meaning and purpose. It is the very essence of Yoga - ever raising the level of consciousness, discovery of new dimensions, with their properties, qualities and powers. In that sense, the entire universe becomes a school of Yoga.

Once you realize that the road is the goal and that you are always on the road, not to reach a goal, but to enjoy its beauty and its wisdom, life ceases to be a task and becomes natural and simple, in itself an ecstasy. 

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #440 on: April 09, 2013, 02:39:56 PM »
NM:  In your search for love what exactly are you searching for?

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

NM: 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.

NM: 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 and deeper. To be loved is sweet, but it does not
make one grow.

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

Q: One must see somebody loveable of course.  My mother was not only not loving, she was also not loveable.

NM: What makes a person loveable?  Is not the being loved? First you love and then look for the reasons.

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

NM: But what makes you happy?

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

NM: Right, Whichever way you put it, unless you love there is no happiness.  But does loved always make you 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 expectaton
of pleasure?

*****

Arunachala Siva.       

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #441 on: April 10, 2013, 07:51:01 AM »
The known is but a shape and knowledge is but a name. The knower is but a state of mind. The real is beyond. All knowledge is in memory; it is only recognition, while reality is beyond the duality of the knower and the known. How misleading is your language! You assume, unconsciously, that reality also is approachable through knowledge. And then you bring in a knower of reality beyond reality! Do understand that to be, reality need not be known. Ignorance and knowledge are in the mind, not in the real.

To become free, your attention must be drawn to the "I am", the witness. Of course, the knower and the known are one, not two, but to break the spell of the known the knower must be brought to the forefront. Neither is primary, both are reflections in memory of the ineffable experience, ever new and ever now, unstranslatable, quicker than the mind.

They [the person and the witness] appear to be two, but on investigation they are found to be one. Duality lasts as long as it is not questioned. The trinity: mind, self, spirit (vyakti, vyakta, avyanta) , when looked into, becomes unity. These are only modes of experiencing: of attachment, of detachment, of transcendence.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #442 on: April 11, 2013, 10:15:42 PM »
M: To the Spirit there is no second.

I do not ask you to stop being -- that you cannot. I ask you only to stop imagining that you were born, have parents, are a body, will die and so on. Just try, make a beginning -- it is not as hard as you think.

Outside the Self there is nothing. All is one and all is contained in 'I am'. In the waking and dream states it is the person. In deep sleep and turiya it is the Self. Beyond the alert intentness of turiya lies the great, silent peace of the Supreme. But in fact all is one in essence and related in appearance. In ignorance the seer becomes the seen and in wisdom he is the seeing.

M: Silence knows itself. It is the silence of the silent mind, when passions and desires are silenced.

M: The Supreme is the easiest to reach for it is your very being. It is enough to stop thinking and desiring anything, but the Supreme.
Seeking out causes is a pastime of the mind. There is no duality of cause and effect. Everything is its own cause.

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

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

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

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #443 on: April 12, 2013, 07:26:54 PM »
M:  Where was the child before it was born? Was it not with the mother? Because it was already with the mother it could be born.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Q:   Only necessary, or also sufficient?

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

Q:   Can the unconditioned be experienced?

M:  To know the conditioned as conditioned is all that can be said about the unconditioned. Positive terms are mere hints and misleading.

Q:   Can we talk of witnessing the real?

M:  How can we? We can talk only of the unreal, the illusory, the transient, the conditioned. To go beyond, we must pass through total negation of everything as having independent existence. All things depend.

Q:   On what do they depend?

M:  On consciousness. And consciousness depends on the witness.

Q:   And the witness depends on the real?

M:  The witness is the reflection of the real in all its purity. It depends on the condition of the mind. Where clarity and detachment predominate, the witness-consciousness comes into being. It is just like saying that where the water is clear and quiet, the image of the moon appears. Or like daylight that appears as sparkle in the diamond.

Q:   Can there be consciousness without the witness?

M:  Without the witness it becomes unconsciousness, just living. The witness is latent in every state of consciousness, just like light in every colour. There can be no knowledge without the knower and no knower without his witness. Not only you know, but you know that you know.

Q:   If the unconditioned cannot be experienced, for all experience is conditioned, then why talk of it at all?

M:  How can there be knowledge of the conditioned without the unconditioned? There must be a source from which all this flows, a foundation on which all stands. Self-realisation is primarily the knowledge of one's conditioning and the awareness that the infinite variety of conditions depends on our infinite ability to be conditioned and to give rise to variety. To the conditioned mind the unconditioned appears as the totality as well as the absence of everything. Neither can be directly experienced, but this does not make it not-existent.

Q:   Is it not a feeling?

M:  A feeling too is a state of mind. Just like a healthy body does not call for attention, so is the unconditioned free from experience. Take the experience of death. The ordinary man is afraid to die, because he is afraid of change. The jnani is not afraid because his mind is dead already. He does not think: 'I live'. He knows: 'There is life'. There is no change in it and no death. Death appears to be a change in time and space. Where there is neither time nor space, how can there be death? The jnani is already dead to name and shape. How can their loss affect him? The man in the train travels from place to place, but the man off the train goes nowhere, for he is not bound for a destination. He has nowhere to go, nothing to do, nothing to become. Those who make plans will be born to carry them out. Those who make no plans need not be born.

Q:   What is the purpose of pain and pleasure?

M:  Do they exist by themselves, or only in the mind?

Q:   Still, they exist. Never mind the mind.

M:  Pain and pleasure are merely symptoms, the results of wrong knowledge and wrong feeling. A result cannot have a purpose of its own.

Q:   In God's economy everything must have a purpose.

M:  Do you know God that you talk of him so freely? What is God to you? A sound, a word on paper, an idea in the mind?

Q:   By his power I am born and kept alive.

M:  And suffer, and die. Are you glad?

Q:   It may be my own fault that I suffer and die. I was created unto life eternal.

M:  Why eternal in the future and not in the past. What has a beginning must have an end. Only the beginningless is endless.

Q:   God may be a mere concept, a working theory. A very useful concept all the same!

M:  For this it must be free of inner contradictions, which is not the case. Why not work on the theory that you are your own creation and creator. At least there will be no external God to battle with.

Q:   This world is so rich and complex -- how could I create it?

M:  Do you know yourself enough to know what you can do and what you cannot? You do not know your own powers. You never investigated. Begin with yourself now.

Q:   Everybody believes in God.

M:  To me you are your own God. But if you think otherwise, think to the end. If there be God, then all is God's and all is for the best. Welcome all that comes with a glad and thankful heart. And love all creatures. This too will take you to your Self.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #444 on: April 14, 2013, 03:44:39 AM »
As I *can't be what I perceive*, 
I am not this body-mind 
or any thing that I am conscious of.
 
As *body*, you are in *space*. 
As *mind*, you are in *time*. 
But are you a mere body with a mind in it? 
Have you ever investigated?
 
Why not investigate the very idea of body? 
*Does the mind appear in the body 
or the body in the mind? 
*
Surely there must *be a mind* 
to conceive the *"I-am-the-body" idea*. 
A body without a mind cannot be '*my* body'. 
'*My body*' is invariably absent 
when the *mind is in abeyance*. 
It is *also* absent when the mind 
is deeply engaged in thoughts and feelings. 
 
You observe the heart feeling, 
the mind thinking, 
the body acting; 
*the very act of perceiving* shows 
that *you are not what you perceive*. 
 
The perceived cannot *be* the perceiver. 
Whatever you see, hear or think of, remember - 
*you are not what happens*, 
you are *he to whom* it happens.
 
Desire, fear, trouble, joy, 
they cannot appear unless 
*you are there to appear to*. 
Yet, whatever happens points to your existence 
as a perceiving centre. Disregard the pointers 
and be aware of what they are pointing to. 
 
Realize that *every mode of perception* is subjective, 
that what is seen or heard, touched or smelt, 
felt or thought, expected or imagined, 
*is in the mind and not in reality*, 
and you will experience peace and freedom from fear. 
 
When you realize that *the distinction* 
between inner and outer *is in the mind only*, 
you are no longer afraid. 
 
You *are* neither the body nor *in the body*. 
*There is no such thing as body*. 
You have grievously misunderstood yourself. 
To understand rightly, *investigate*.
 
You are not *in* the body, *the body is in you!* 
*The mind is in you*. 
They *happen* to you. 
They are there because you find them interesting.
 
 
You only know that you react. 
*Who* reacts and to what, 
you do not know. 
You *know on contact* that you exist: "*I am*". 
The "I am *this*", "I am *that*" are *imaginary*. 
 
To myself, 
I am neither perceivable nor conceivable; 
there *is nothing I can point out to *and say: "*this*I am". 
You identify yourself with everything so easily; 
I find it impossible. 
 
The feeling "I am not *this* or *that*, nor is anything*mine*" 
is so strong in me 
that as soon as a thing or a thought appears, 
there comes at once the sense "*this* I am *not*".
 
Whatever you may hear, see or think of, 
I am not that. 
I am free from being 
a percept or a concept.
 
As you cannot see your face, 
but only its *reflection* in the mirror, 
so you can know only *your image reflected* 
in the *stainless mirror of pure awareness*. 
 
See the stains and remove them. 
The nature of the perfect mirror is such 
that you cannot see it. 
Whatever you *can see* is bound to be a stain. 
Turn away from it, give it up, 
know it as unwanted. 
*All perceivables are stains*. 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #445 on: April 14, 2013, 07:04:21 PM »

I am only the *Self , which is universal* and
imagines itself to be the outer self, 
a person.
 
Somebody, anybody, 
will tell you that you are pure consciousness, 
*not a body-mind*. 
Accept it as a possibility and investigate earnestly. 
You may discover that it is not so, 
that you are *not a person bound in space and time*. 
Think of the difference it would make! 
 
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. 
 
How can there be two selves in one body? 
The "*I am*" is one. 
There is no "higher I-am" and "lower I-am". 
 
All kinds of states of consciousness are presented to awareness 
and there is *self-identification* with them. 
The objects of observation are *not *what they appear to be, 
and the attitudes they are met with 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #446 on: April 16, 2013, 02:52:17 AM »

When I met my Guru, he told me: "You are not what you take yourself to be. Find out what you are. Watch the sense 'I am', find your real Self." I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon!
My teacher told me to hold on to the sense 'I am' tenaciously and not to swerve from it even for a moment. I did my best to follow his advice and in a comparatively short time I realized within myself the truth of his teaching. All I did was to remember his teaching, his face, his words constantly. This brought an end to the mind; in the stillness of the mind I saw myself as I am -- unbound.
I simply followed (my teacher's) instruction which was to focus the mind on pure being 'I am', and stay in it. I used to sit for hours together, with nothing but the 'I am' in my mind and soon peace and joy and a deep all-embracing love became my normal state. In it all disappeared -- myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence.
My Guru ordered me to attend to the sense 'I am' and to give attention to nothing else. I just obeyed. I did not follow any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn away my attention from it and remain with the sense 'I am', it may look too simple, even crude. My only reason for doing it was that my Guru told me so. Yet it worked! Obedience is a powerful solvent of all desires and fears.
There is no sense of purpose in my doing anything. Things happen as they happen -- not because I make them happen, but it is because "I am "that they happen. In reality nothing ever happens. When the mind is restless, it makes Shiva dance, like the restless waters of the lake make the moon dance. It is all appearance, due to wrong ideas.
...in whatever role I may appear and whatever function I may perform -- I remain what I am: the 'I am' immovable, unshakable, independent.
When I say 'I am', I do not mean a separate entity with a body as its nucleus. I mean the totality of being, the ocean of consciousness, the entire universe of all that is and knows. I have nothing to desire for I am complete forever.
Words betray their hollowness. The real cannot be described, it must be experienced. I cannot find better words for what I know. What I say may sound ridiculous. But what the words try to convey is the highest truth. All is one, however much we quibble. And all is done to please the one source and goal of every desire, whom we all know as the 'I am'.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #447 on: April 16, 2013, 08:17:17 PM »
Q:   And seeing the real as real?

M:  There is no such state as seeing the real. Who is to see what? You can only be the real -- which you are, anyhow. The problem is only mental. Abandon false ideas, that is all. There is no need of true ideas. There aren't any.

Q:   Why then are we encouraged to seek the real?

M:  The mind must have a purpose. To encourage it to free itself from the unreal it is promised something in return. In reality, there is no need of purpose. Being free from the false is good in itself, it wants no reward. It is just like being clean -- which is its own reward.

Q:   Is not self-knowledge the reward?

M:  The reward of self-knowledge is freedom from the personal self. You cannot know the knower, for you are the knower. The fact of knowing proves the knower. You need no other proof. The knower of the known is not knowable. Just like the light is known in colours only, so is the knower known in knowledge.

Q:   Is the knower an inference only?

M:  You know your body, mind and feelings. Are you an inference only?

Q:   I am an inference to others. but not to myself.

M:  So am I. An inference to you, but not to myself. I know myself by being myself. As you know yourself to be a man by being one. You do not keep on reminding yourself that you are a man. It is only when your humanity is questioned that you assert it. Similarly, I know that I am all. I do not need to keep on repeating: 'I am all, I am all'. Only when you take me to be a particular, a person, I protest. As you are a man all the time, so I am what I am -- all the time. Whatever you are changelessly, that you are beyond all doubt.

Q:   When I ask how do you know that you are a jnani, you answer: 'I find no desire in me. Is this not a proof?'

M:  Were I full of desires, I would have still been what I am.

Q:   Myself, full of desires and you, full of desires; what difference would there be?

M:  You identify yourself with your desires and become their slave. To me desires are things among other things, mere clouds in the mental sky, and I do not feel compelled to act on them.

Q:   The knower and his knowledge, are they one or two?

M:  They are both. The knower is the unmanifested, the known is the manifested. The known is always on the move, it changes, it has no shape of its own, no dwelling place. The knower is the immutable support of all knowledge; Each needs the other, but reality lies beyond. The jnani cannot be known, because there is nobody to be known. When there is a person, you can tell something about it, but when there is no self-identification with the particular, what can be said? You may tell a jnani anything; his question will always be: 'about whom are you talking? There is no such person'. Just as you cannot say anything about the universe because it includes everything, so nothing can be said about a jnani, for he is all and yet nothing in particular. You need a hook to hang your picture on; when there is no hook, on what will the picture hang? To locate a thing you need space, to place an event you need time; but the timeless and spaceless defies all handling. It makes everything perceivable, yet itself it is beyond perception. The mind cannot know what is beyond the mind, but the mind is known by what is beyond it. The jnani knows neither birth nor death; existence and non-existence are the same to him.

Q:   When your body dies, you remain.

M:  Nothing dies. The body is just imagined. There is no such thing.

Q:   Before another century will pass, you will be dead to all around you. Your body will be covered with flowers, then burnt and the ashes scattered. That will be our experience. What will be yours?

M:  Time will come to an end. This is called the Great Death (mahamrityu), the death of time.

Q:   Does it mean that the universe and its contents will come to an end?

M:  The universe is your personal experience. How can it be affected? You might have been delivering a lecture for two hours; where has it gone when it is over? It has merged into silence in which the beginning, middle and end of the lecture are all together. Time has come to a stop, it was, but is no more. The silence after a life of talking and the silence after a life of silence is the same silence. Immortality is freedom from the feeling: 'I am'. Yet it is not extinction. On the contrary, it is a state infinitely more real, aware and happy than you can possibly think of. Only self-consciousness is no more.

Q:   Why does the Great Death of the mind coincide with the 'small death' of the body?

M:  It does not! You may die a hundred deaths without a break in the mental turmoil. Or, you may keep your body and die only in the mind. The death of the mind is the birth of wisdom.

Q:   The person goes and only the witness remains.

M:  Who remains to say: 'I am the witness'. When there is no 'I am', where is the witness? In the timeless state there is no self to take refuge in.

The man who carries a parcel is anxious not to lose it -- he is parcel-conscious. The man who cherishes the feeling 'I am' is self-conscious. The jnani holds on to nothing and cannot be said to be conscious. And yet he is not unconscious. He is the very heart of awareness. We call him digambara clothed in space, the Naked One, beyond all appearance. There is no name and shape under which he may be said to exist, yet he is the only one that truly is.

Q:   I cannot grasp it.

M:  Who can? The mind has its limits. It is enough to bring you to the very frontiers of knowledge and make you face the immensity of the unknown. To dive in it is up to you.

Q:   What about the witness? Is it real or unreal?

M:  It is both. The last remnant of illusion, the first touch of the real. To say: I am only the witness is both false and true: false because of the 'I am', true because of the witness. It is better to say: 'there is witnessing'. The moment you say: 'I am', the entire universe comes into being along with its creator.
« Last Edit: April 16, 2013, 08:27:48 PM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #448 on: April 17, 2013, 05:37:10 PM »
*Question: *All you say is clear to me. But when some physical or mental trouble comes, my mind goes dull and grey, or seeks frantically for relief.

*Nisargadatta:* What does it matter? It is the mind that is dull or restless, not you. Look, all kinds of things happen in this room. Do I cause them to happen? They just happen. So it is with you – the roll of destiny unfolds itself and actualises the inevitable. You cannot change the course of events, but you can change your attitude and what really matters is the attitude and not the bare event. The world is the abode of desires and fears. You cannot find peace in it. For peace you must go beyond the world. The rootcause of the world is self-love. Because of it we seek pleasure and avoid pain. Replace self-love by love of the Self and the picture changes. Brahma the Creator is the sum total of all desires. The world is the instrument for their fulfilment. Souls take whatever pleasure they desire and pay for them in tears. Time squares all accounts. The law of balance reigns supreme.

*Question:* To be a superman one must be a man first. Manhood is the fruit of innumerable experiences: Desire drives to experience. Hence at its own time and level desire is right.

*Nisargadatta:* All this is true in a way. But a day comes when you have amassed enough and must begin to build. Then sorting out and discarding are absolutely necessary. Everything must be scrutinised and the unnecessary ruthlessly destroyed. Believe me, there cannot be too much destruction. For in reality nothing is of value. Be passionately dispassionate – that is all.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #449 on: April 18, 2013, 11:21:35 PM »
*Question:* Is there no such thing as the Guru's grace?

*Nisargadatta:* His grace is constant and universal. It is not given to one and denied to another.

*Question:* How does it affect me personally?

*Nisargadatta:* It is by the Guru's grace that your mind is engaged in search for Truth and it is by his grace that you will find it. It works unwaringly towards your ultimate good. And it is for all.

*Question:* You were told by your Guru that you are the Supreme and you trusted him and acted on it. What gave you this trust?

*Nisargadatta:* Say, I was just reasonable. It would have been foolish to distrust him. What interest could he possibly have in misleading me?

*Question: *How does one find the faith in a Guru?

*Nisargadatta:* To find the Guru and also the trust in him is rare luck. It does not happen often.

*Question:* Is it destiny that ordains?

*Nisargadatta:* Calling it destiny explains little. When it happens you cannot say why it happens and you merely cover up your ignorance by calling it karma or grace, or God's will.

*Question:* Why do we need a Guru?

*Nisargadatta:* Somebody must tell you about the supreme Reality and the way that leads to it. Most of the so-called disciples do not trust their Gurus; they disobey them and finally abandon them. For such disciples it would have been infinitely better if they had no Guru at all and just looked within for guidance. To find a living Guru is a rare opportunity and a great responsibility. One should not treat these matters lightly. You people are out to buy yourself the heaven and you imagine that the Guru will supply it for a price. You seek to strike a bargain by offering little but asking much. You cheat nobody except yourselves.

*Question:* You say that we are the same, that we are equals. I cannot believe it. Since I do not believe it, of what use is your statement to me?

*Nisargadatta:* Your disbelief does not matter. My words are true and they will do their work. This is the beauty of noble company [satsang].

*Question:* Some disciples are ready, mature, and some are not. Must not the Guru exercise choice and make decisions?

*Nisargadatta:* The Guru knows the Ultimate and relentlessly propels the disciple towards It. The disciple is full of obstacles, which he himself must overcome. The Guru is not very much concerned with the superficialities of the disciple's life. It is like gravitation The fruit must fall – when no longer held back.

*Question:* If the disciple does not know the goal, how can he make out the obstacles?

*Nisargadatta:* The goal is shown by the Guru, obstacles are discovered by the disciple. The Guru has no preferences, but those who have obstacles to overcome seem to be lagging behind.

In reality the disciple is not different from the Guru. He is the same dimensionless centre of perception and love in action. It is only his imagination and self-identification with the imagined, that encloses him and converts him into a person. The Guru is concerned little with the person. His attention is on the inner watcher. It is the task of the watcher to understand and thereby eliminate the person. While there is grace on one side, there must be dedication to the task on the other.

*Question:* But the person does not want to be eliminated.

*Nisargadatta:* The person is merely the result of a misunderstanding. In reality, there is no such thing. Feelings, thoughts and actions race before the watcher in endless succession, leaving traces in the brain and creating an illusion of continuity. A reflection of the watcher in the mind creates the sense of 'I' and the person acquires an apparently independent existence. In reality there is no person, only the watcher identifying himself with the 'I' and the 'mine'. The teacher tells the watcher: you are not this, there is nothing of yours in this, except the little point of "I am", which is the bridge between the watcher and his dream. "I am this, I am that" is dream, while pure "I am" has the stamp of Reality on it. You have tasted so many things – all came to naught. Only the sense "I am" persisted – unchanged. Stay with the changeless among the changeful, until you are able to go beyond.

*Question:* When will it happen?

*Nisargadatta:* It will happen as soon as you remove the obstacles.

*Question:* Which obstacles?

*Nisargadatta:* Desire for the false and fear of the true. You, as the person, imagine that the Guru is interested in you as a person. Not at all. To him you are a nuisance and a hindrance to be done away with. He actually aims at your elimination as a factor in consciousness.

*Question:* If I am eliminated, what will remain?

*Nisargadatta:* Nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body. Being awareness, love will shine in full splendour. Liberation is never of the person, it is always from the person.

*Question:* And no trace remains of the person?

*Nisargadatta:* A vague memory remains, like the memory of a dream, or early childhood. After all, what is there to remember? A flow of events, mostly accidental and meaningless. A sequence of desires and fears and inane blunders. Is there anything worth remembering? The person is but a shell imprisoning you. Break the shell.