Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 175707 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #450 on: April 18, 2013, 11:25:52 PM »
cont..

 *Question:* Whom are you asking to break the shell? Who is to break the shell?

*Nisargadatta:* Break the bonds of memory and self-identification and the shell will break by itself. There is a centre that imparts reality to whatever it perceives. All you need is to understand that you are the source of reality, that you give reality instead of getting it, that you need no support and no confirmation. Things are as they are, because you accept them as they are. Stop accepting them and they will dissolve. Whatever you think about with desire or fear appears before you as real. Look at it without desire or fear and it does lose substance. Pleasure and pain are momentary. It is simpler and easier to disregard them than to act on them.

*Question:* If all things come to an end, why did they appear at all?

*Nisargadatta:* Creation is in the very nature of consciousness. Consciousness causes appearances. Reality is beyond consciousness.

*Question:* While we are conscious of appearances, how is it that we are not conscious that these are mere appearances?

*Nisargadatta:* The mind covers up Reality, without knowing it. To know the nature of the mind, you need intelligence, the capacity to look at the mind in silent and dispassionate awareness.

*Question:* If I am of the nature of all-pervading consciousness, how could ignorance and illusion happen to me?

*Nisargadatta:* Neither ignorance nor illusion ever happened to you. Find the Self to which you ascribe ignorance and illusion and your question will be answered. You talk as if you know the Self and see it to be under the sway of ignorance and illusion. But, in fact, you do not know the Self, nor are you aware of ignorance. By all means become aware – this will bring you to the Self and you will realise that there is neither ignorance nor delusion in it. It is like saying: if there is sun, how can darkness be? As under a stone there will be darkness, however strong the sunlight, so in the shadow of the "I am the body" consciousness there must be ignorance and illusion.

*Question:* But why did the body consciousness come into being?

*Nisargadatta:* Don't ask 'why', ask 'how'. It is in the nature of creative imagination to identify itself with its creations. You can stop it any moment by switching off attention. Or through investigation.

*Question:* Does creation come before investigation?

*Nisargadatta:* First you create a world, then the "I am" becomes a person, who is not happy for various reasons. He goes out in search of happiness, meets a Guru who tells him: "You are not a person, find who you are". He does it and goes beyond.

*Question:* Why did he not do it at the very start?

*Nisargadatta:* It did not occur to him. He needed somebody to tell him.

*Question:* Was that enough?

*Nisargadatta:* It was enough.

*Question:* Why does it not work in my case?

*Nisargadatta:* You do not trust me.

*Question:* Why is my faith weak?

*Nisargadatta:* Desires and fears have dulled your mind. It needs some scrubbing.

*Question:* How can I clear my mind?

*Nisargadatta:* By watching it relentlessly. Inattention obscures, attention clarifies.

*Question:* Why do the Indian teachers advocate inactivity?

*Nisargadatta:* Most of people's activities are valueless, if not outright destructive. Dominated by desire and fear, they can do nothing good. Ceasing to do evil precedes beginning to do good. Hence the need for stopping all activities for a time, to investigate one's urges and their motives, see all that is false in one's life, purge the mind of all evil and then only restart work, beginning with one's obvious duties. Of course, if you have a chance to help somebody, by all means do it and promptly too, don't keep him waiting till you are perfect. But do not become a professional do-gooder.

*Question:* I do not feel there are too many do-gooders among disciples. Most of those I met are too absorbed in their own petty conflicts. They have no heart for others.

*Nisargadatta:* Such self-centeredness is temporary. Be patient with such people. For so many years they gave attention to everything but themselves. Let them turn to themselves for a change.

*Question:* What are the fruits of self-awareness?

*Nisargadatta:* You grow more intelligent. In awareness you learn. In self-awareness you learn about yourself. Of course, you can only learn what you are not. To know what you are, you must go beyond the mind.

*Question:* Is not awareness beyond the mind?

*Nisargadatta:* Awareness is the point at which the mind reaches out beyond itself into Reality. In awareness you seek not what pleases, but what is true.

*Question:* I find that awareness brings about a state of inner silence, a state of psychic void.

*Nisargadatta:* It is all right as it goes, but it is not enough. Have you felt the all-embracing emptiness in which the universe swims like a cloud in the blue sky?

*Question:* Sir, let me first come to know well my own inner space.

*Nisargadatta:* Destroy the wall that separates, the "I am the body" idea and the inner and the outer will become one.

*Question:* Am I to die?

*Nisargadatta:* Physical destruction is meaningless. It is the clinging to sensate life that binds you. If you could experience the inner void fully, the explosion into the totality would be near.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #451 on: April 19, 2013, 08:02:02 PM »
Just puzzling over my words and trying to grasp their full meaning is a sadhana quite efficient for breaking down the wall.

All your going and coming, seeking pleasure, loving and hating - all this shows that you struggle against limitations, self-imposed or accepted. In your ingnorance, you make mistakes and cause pain to yourself and others, but the urge is there and shall not be denied. The same urge that seeks birth, happiness and death, shall seek understanding and liberation. It is like a spark of fire in a cargo of cotton. You may no know about it, but sooner or later the ship will burst in flames. Liberation is a natural process and, in the long run, inevitable. But it is within your power to bring it into the now.

Without it [self-realization], you will be consumed by desires and fears, repeating themselves meaninglessly in endless suffering. Most of the people do not know that there can be an end to pain. But once they have heard the good news, obviously going beyond all strife and struggle is the most urgent task that can be. You know that you can be free and now it is up to you. Either you remain forever hungry and thirsty, longing, searching, grabbing, holding, ever losing and and sorrowing, or go out wholeheartedly in search of the state of timeless perfection to which nothing can be added, from which nothing taken away. In it all desires and fears are absent, not because they were given up, but because they have lost their meaning.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #452 on: April 21, 2013, 07:14:27 PM »
*  SEE what you too could see, here and now, but for the wrong focus of your attention you give no attention to the Self. Your mind is all with things, people and ideas, never with your Self. Bring your Self into focus, become aware of your own existence.

How little does man know of his Self [the one, immortal, formless substratum of all that exists], how he takes the most absurd statements about himself for holy Truth. He is told that he is the body, was born, will die, has parents, duties; learns to like what others like and fear what others fear. Totally a creature of heredity and society, he lives by memory and acts by habits. Ignorant of his Self and his true nature, he pursues false aims and is always frustrated. His life and death are meaningless and painful, and there seems to be no way out.

Without Self-knowledge all is trouble. If you want to live sanely, creatively, and happily, and have infinite riches to share, search for what you are. Without it you will be consumed by desires and fears, repeating themselves meaninglessly in endless suffering. Most of the people do not know that there can be an end to pain. But once they have heard the good news, obviously going beyond all strife and struggle is the most urgent task that can be. You know that you can be free and now it is up to you.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #453 on: April 22, 2013, 09:32:04 PM »
* What is your happiness worth when you have to strive and labour for it? True happiness is spontaneous and effortless.

* "I am" itself is God. The seeking itself is God. In seeking you discover that you are neither the body nor the mind, and the love of the Self in you is for the Self in all. The two are one. The consciousness in you and the consciousness in me, apparently two, really one, seek unity and that is love.

*Your personal universe does not exist by itself. It is merely a limited and distorted view of the Real. It is not the universe that needs improving, but your way of looking.

* All desire has its source in the Self. It is all a matter of choosing the right desire.

*All questions arise from your believing yourself to be a person. Go beyond the personal and see.

*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.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #454 on: April 23, 2013, 08:25:01 PM »
The body identity cannot get this knowledge, the knowledge ‘I am’ must get this knowledge; when knowledge
abides in knowledge there is transcendence of knowledge. If you sit in meditation thinking ‘I am so-and-so meditating’, there is no chance that you can
become one with the ‘I am’. All external links have to be totally severed and only the ‘I am’ should remain, devoid of the body idea. It should be the ‘I
am’ in its utmost purity, it was in its utmost purity when it arose, that is the reason for the necessity to go back and recapture that nascent ‘I am’.
Do this repeatedly till you stabilize in that ‘I am’ that is without words, you have been through that phase, so it is only a question of application and
endurance. When the knowledge ‘I am’ without words abides in itself there is a chance of transcending it.
This ‘I am’ enjoyed beyond the body is your destiny. Dwell in it and it itself will tell you its own story.
When you dwell in the ‘I am’ without words and if you recollect it correctly, you will feel the freedom and joy that you felt during that nascent phase of
the ‘I am’. At that time you did not know anything at all but the ‘I am’ and you danced around in joy with it, completely carefree and oblivious of
everything. Then came the conditioning and the development of the verbal ‘I am’ and your calamities had begun. Your actual destiny is the ‘I
am’ beyond the body, when you dwell in it, it itself will reveal its story.
When you dwell in destiny as ‘I am’, you realize that it is not your death, but the disappearance of ‘I amness’.
The Guru is revealing a secret that is of such tremendous importance that only an advanced seeker, who has spent a considerable amount of
time pondering over his teachings, can grasp its true value. He is saying: your destiny is not death but the disappearance of ‘I am’!
This realization can only come to someone who has transcended the ‘I am’ and realized his true identity as the Absolute or the ‘Parabrahman’.
The ‘I am’ that had appeared on him (which we mistakenly believe as birth) has now disappeared (which we mistakenly believe as death), that’s all.
He has nothing to do with it as he never was the ‘I am’. He comes to the conclusion that he is unborn, he was unborn and shall remain unborn!
« Last Edit: April 23, 2013, 08:37:23 PM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #455 on: April 24, 2013, 08:06:53 PM »
No state of mind can be more real than the mind itself. Is the mind real? It is but a collection of states, each of them transitory. How can a succession of transitory states be considered real? The illusion of being the body-mind is there only because it is not investigated. Non-investigation is the thread on which all the states of mind are strung. It is like darkness in a closed room. It is there - apparently. But when the room is opened, where does it go? It goes nowhere, because it was not there. All states of mind, all names and forms of existence are rooted in non-enquiry, non-investigation, in imagining and credulity. It is right to say "I am", but to say "I am this", "I am that" is a sign of not enquiring, not examining, of mental weakness or lethargy. Sadhana (practice) consists in reminding oneself forcibly of one's pure being-ness, of not being anything in particular, nor a sum of particulars, not even the totality of all particulars, which make up a universe. All exists in the mind, even the body is an integration in the mind of a vast number of sensory perceptions, each perception also a mental state. Think of yourself. Only don't bring the idea of a body into the picture. There is only a stream of sensations, perceptions, memories and ideations. The body is an abstraction, created by our tendency to seek unity in diversity.

Consciousness and unconsciousness, while in the body, depend on the condition of the brain. But the self is beyond both, beyond the brain, beyond the mind. The fault of the instrument is no reflection of its user.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #456 on: April 26, 2013, 04:48:29 AM »
After the Guru makes you understand the
importance of the knowledge ‘I am’ without words,
you have to investigate it thoroughly on your own.
For this you have to ponder over what he has said
constantly. As understanding, meditation and
conviction grow together, the important question
about the appearance and disappearance of the ‘I
am’ arises. The question is: Did it occur through
your wanting or desiring? Was it a volitional
process? If you have correctly understood the ‘I
am’ your answer would be that it came and will go
spontaneously, on its own. This will strike a blow
at the belief you hold that you are ‘doer’- and may
even end it.
The hallmark of the Guru’s teaching is its
simplicity. He states very clearly that the
knowledge ‘I am’ is all that you have to bank on,
it’s the only capital you have. This legacy of the ‘I
am’ has come spontaneously, on its own, without
any effort on your part. Try to understand its
importance and use it the best you can. Just dwell
in the ‘I am’, nothing else is required. Why so? It is
because the rest will follow on its own. On firmly
dwelling in the ‘I am’, a time comes when it gets
pleased with you and releases its stranglehold.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #457 on: April 26, 2013, 04:56:25 AM »
M:  I claim nothing as my own. When the 'I' is not, where is the 'mine'?. Two people look at a tree. One sees the fruit hidden among the leaves and the other does not. Otherwise there is no difference between the two. The one that sees knows that with a little attention the other will also see, but the question of sharing does not arise. Believe me, I am not close-fisted, holding back your share of reality. On the contrary, I am all yours, eat me and drink me. But while you repeat verbally: 'give, give', you do nothing to take what is offered. I am showing you a short and easy way to being able to see what I see, but you cling to your old habits of thought, feeling and action and put all the blame on me. I have nothing which you do not have. Self-knowledge is not a piece of property to be offered and accepted. It is a new dimension altogether, where there is nothing to give or take.

Q:   Give us at least some insight into the content of your mind while you live your daily life. To eat, to drink, to talk, to sleep -- how does it feel at your end?

M:  The common things of life: I experience them just as you do. The difference lies in what I do not experience. I do not experience fear or greed, hate or anger. I ask nothing, refuse nothing, keep nothing. In these matters I do not compromise. Maybe this is the outstanding difference between us. I will not compromise, I am true to myself, while you are afraid of reality.

Q:   From the Westerner's point of view there is something disturbing in your ways. To sit in a corner all by oneself and keep on repeating: 'I am God, God I am', appears to be plain madness. How to convince a Westerner that such practices lead to supreme sanity?

M:  The man who claims to be God and the man who doubts it -- both are deluded. They talk in their dream.

Q:   If all is dreaming, what is waking?

M:  How to describe the waking state in dreamland language? Words do not describe, they are only symbols.

Q:   Again the same excuse that words cannot convey reality.

M:  If you want words, I shall give you some of the ancient words of power. Repeat any of them ceaselessly; they can work wonders.

Q:   Are you serious? Would you tell a Westerner to repeat 'Om' or 'Ram' or 'Hare Krishna' ceaselessly, though he lacks completely the faith and conviction born of the right cultural and religious background. Without confidence and fervour, repeating mechanically the same sounds, will he ever achieve anything?

M:  Why not? It is the urge, the hidden motive that matters, not the shape it takes. Whatever he does, if he does it for the sake of finding his own real self, will surely bring him to himself.

Q:   No need of faith in the efficacy of the means?

M:  No need of faith which is but expectation of results. Here the action only counts. Whatever you do for the sake of truth, will take you to truth. Only be earnest and honest. The shape it takes hardly matters.

Q:   Then where is the need of giving expression to one's longing?

M:  No need. Doing nothing is as good. Mere longing, undiluted by thought and action, pure, concentrated longing, will take you speedily to your goal. It is the true motive that matters, not the manner.

Q:   Unbelievable! How can dull repetition in boredom verging on despair, be effective?

M:  The very facts of repetition, of struggling on and on and of endurance and perseverance, in spite of boredom and despair and complete lack of conviction are really crucial. They are not important by themselves, but the sincerity behind them is all-important. There must be a push from within and pull from without.

Q:   My questions are typical of the West. There people think in terms of cause and effect, means and goals. They do not see what causal connection can there be between a particular word and the Absolute Reality.

M:  None whatsoever. But there is a connection between the word and its meaning, between the action and its motive. Spiritual practice is will asserted and re-asserted. Who has not the daring will not accept the real even when offered. Unwillingness born out of fear is the only obstacle.

Q:   What is there to be afraid of?

M:  The unknown. The not-being, not-knowing, not-doing. The beyond.

Q:   You mean to say that while you can share the manner of your achievement, you cannot share the fruits?

M:  Of course I can share the fruits and I am doing so all the time. But mine is a silent language. Learn to listen and understand.

Q:   I do not see how one can begin without conviction.

M:  Stay with me for some time, or give your mind to what I say and do and conviction will dawn.

Q:   Not everybody has the chance of meeting you.

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

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #458 on: April 27, 2013, 01:28:52 AM »
Q:   I was told that the liberating action of satsang is automatic. Just like a river carries one to the estuary, so the subtle and silent influence of good people will take me to reality.

M:  It will take you to the river, but the crossing is your own. Freedom cannot be gained nor kept without will-to-freedom. You must strive for liberation; the least you can do is uncover and remove the obstacles diligently. If you want peace you must strive for it. You will not get peace just by keeping quiet.

Q:   A child just grows. He does not make plans for growth, nor has he a pattern; nor does he grow by fragments, a hand here a leg there; he grows integrally and unconsciously.

M:  Because he is free of imagination. You can also grow like this, but you must not indulge in forecasts and plans, born of memory and anticipation. It is one of the peculiarities of a jnani that he is not concerned with the future. Your concern with future is due to fear of pain and desire for pleasure, to the jnani all is bliss: he is happy with whatever comes.

Q:   Surely, there are many things that would make even a jnani miserable

M:  A jnani may meet with difficulties, but they do not make him suffer. Bringing up a child from birth to maturity may seem a hard task, but to a mother the memories of hardships are a joy. There is nothing wrong with the world. What is wrong is in the way you look at it. It is your own imagination that misleads you. Without imagination there is no world. Your conviction that you are conscious of a world is the world. The world you perceive is made of consciousness; what you call matter is consciousness Itself. You are the space (akash) in which it moves, the time in which it lasts, the love that gives it life. Cut off imagination and attachment and what remains?

Q:   The world remains. I remain.

M:  Yes. But how different it is when you can see it as it is, not through the screen of desire and fear.

Q:   What for are all these distinctions -- reality and illusion, wisdom and ignorance, saint and sinner? Everyone is in search of happiness, everyone strives desperately; everyone is a Yogi and his life a school of wisdom. Each learns his own way the lessons he needs. Society approves of some, disapproves of others; there are no rules that apply everywhere and for all time.

M:  In my world love is the only law. I do not ask for love, I give it. Such is my nature.

Q:   I see you living your life according to a pattern. You run a meditation class in the morning, lecture and have discussions regularly; twice daily there is worship (puja) and religious singing (bhajan) in the evening. You seem to adhere to the routine scrupulously.

M:  The worship and the singing are as I found them and I saw no reason to interfere. The general routine is according to the wishes of the people with whom I happen to live or who come to listen. They are working people, with many obligations and the timings are for their convenience. Some repetitive routine is inevitable. Even animals and plants have their time-tables.

Q:   Yes, we see a regular sequence in all life. Who maintains the order? Is there an inner ruler, who lays down laws and enforces order?

M:  Everything moves according to its nature. Where is the need of a policeman? Every action creates a reaction, which balances and neutralises the action. Everything happens, but there is a continuous cancelling out, and in the end it is as if nothing happened.

Q:   Do not console me with final harmonies. The accounts tally, but the loss is mine.

M:  Wait and see. You may end up with a profit good enough to justify the outlays.

Q:   There is a long life behind me and I often wonder whether its many events took place by accident, or there was a plan. Was there a pattern laid down before I was born by which I had to live my life? If yes, who made the plans and who enforced them? Could there be deviations and mistakes? Some say destiny is immutable and every second of life is predetermined; others say that pure accident decides everything.

M:  You can have it as you like. You can distinguish in your life a pattern or see merely a chain of accidents. Explanations are meant to please the mind. They need not be true. Reality is indefinable and indescribable.

Q:   Sir, you are escaping my question! I want to know how you look at it. Wherever we look we find structure of unbelievable intelligence and beauty. How can I believe that the universe is formless and chaotic? Your world, the world in which you live, may be formless, but it need not be chaotic.

M:  The objective universe has structure, is orderly and beautiful. Nobody can deny it. But structure and pattern, imply constraint and compulsion. My world is absolutely free; everything in it is self-determined. Therefore I keep on saying that all happens by itself. There is order in my world too, but it is not Imposed from outside. It comes spontaneously and immediately, because of its timelessness. Perfection is not in the future. It is now.

Q:   Does your world affect mine?

M:  At one point only -- at the point of the now. It gives it momentary being, a fleeting sense of reality. In full awareness the contact is established. It needs effortless, un-self-conscious attention.

Q:   Is not attention an attitude of mind?

M:  Yes, when the mind is eager for reality, it gives attention. There is nothing wrong with your world, it is your thinking yourself to be separate from it that creates disorder. Selfishness is the source of all evil.

Q:   I am coming back to my question. Before I was born, did my inner self decide the details of my life, or was it entirely accidental and at the mercy of heredity and circumstances?

M:  Those who claim to have selected their father and mother and decided how they are going to live their next life may know for themselves. I know for myself. I was never born.

Q:   I see you sitting in front of me and replying my questions.

M:  You see the body only which, of course, was born and will die.

Q:   It is the life-story of thus body-mind that I am interested in. Was it laid down by you or somebody else, or did it happen accidentally?

M:  There is a catch in your very question. I make no distinction between the body and the universe. Each is the cause of the other; each is the other, in truth. But I am out of it all. When I am telling you that I was never born, why go on asking me what were my preparations for the next birth? The moment you allow your imagination to spin, it at once spins out a universe. It is not at all as you imagine and I am not bound by your imaginings.

Q:   It requires intelligence and energy to build and maintain a living body. Where do they come from?

M:  There is only imagination. The intelligence and power are all used up in your imagination. It has absorbed you so completely that you just cannot grasp how far from reality you have wandered. No doubt imagination is richly creative. Universe within universe are built on it. Yet they are all in space and time, past and future, which just do not exist.

M:  Yes, that is the nature of a Guru. He will never give up. But, to succeed, he must not be met with too much resistance. Doubt and disobedience necessarily delay. Given confidence and pliability, he can bring about a radical change in the disciple speedily. Deep insight in the Guru and earnestness in the disciple, both are needed. Whatever was her condition, the girl in your story suffered for lack of earnestness in people. The most difficult are the intellectuals. They talk a lot, but are not serious.

What you call realisation is a natural thing. When you are ready, your Guru will be waiting. Sadhana is effortless. When the relationship with your teacher is right you grow. Above all, trust him. He cannot mislead you.
« Last Edit: April 27, 2013, 01:36:58 AM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #459 on: April 29, 2013, 12:58:39 AM »
[My condition is] absolutely steady. Whatever I may do, it stays like a rock - motionless. Once you have awakened into reality, you stay in it. It is self-evident and yet beyond description.

All the three states [waking, sleeping, dreaming] are sleep to me. My waking state is beyond them. As I look at you, you all seem asleep, dreaming up worlds of your own. I am aware, for I imagine nothing. It is not samadhi , which is but a kind of sleep. It is just a state unaffected by the mind, free from the past and future. In your case it is distorted by desire and fear, by memories and hopes; in mine it is as it is - normal. To be a person is to be asleep.

The world of mind and matter, of names and shapes, continues, but it does not matter to me at all. It is like having a shadow. It is there, following me wherever I go, but not hindering me in any way. It remains a world of experiences, but not of names and forms related to me by desires and fears. The experiences are qualitiless, pure experiences, if I may say so. I call them experiences for the lack of a better word. They are like the waves on the surface of the ocean, the ever-present, but not affecting its peaceful power.

I can see with the utmost clarity that you have never been, nor are, nor wil be estranged from reality, that you are the fulness of perfection here and now and that nothing can deprive you of your heritage, of what you are. You are in no way different from me, only you do not know it.

Be fully aware of your own being, and you will be in bliss consciously. Because you take your mind off yourself and make it dwell on what you are not, you lose your sense of well-being, of being well.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #460 on: April 29, 2013, 09:56:47 PM »
To find reality you must be real in the smallest daily action; there can be no deceit in the search for truth.

Try. One step at a time is easy. Energy flows from earnestness.

Your first task is to see the sorrow in you and around you; your next, to long intensely for liberation. The very intensity of longing will guide you; you need no other guide.

It is the absolute in you that takes you to the absolute beyond you - absolute truth, love, selflessness are the decissive factors in self-realization. With earnestness these can be reached.

The remedy lies in clarity and integrity of thinking. Try to understand that you live in a world of illusions, examine them and uncover their roots. The very attempt to do so will make you earnest, for there is bliss in right endeavour.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #461 on: April 30, 2013, 09:06:05 PM »
There can be no universe without the witness, there can be no witness without the universe.

Look closely and you will see that the seer and the seen appear only when there is seeing. They are attributes of seeing. When you say "I am seeing this", "I am" and "this" come with the seeing, nor before. You cannot have an unseen "this" nor an unseeing "I am". Knowing is a reflection of your true nature along with being and loving. The knower and the known are added by the mind. It is in the nature of the mind to create a subject-object duality, where there is none.

All thinking is in duality. In identity, no thought survives.

The painter is in the picture. You separate the painter from the picture and look for him. Don't separate and don't put false questions.

In reality there is only perception. The perceiver and the perceived are conceptual, the fact of perceiving is actual. The Absolute is the birthplace of perceiving. It makes perception possible.

Even the experiencer is secondary. Primary is the infinite expanse of consciousness, the eternal possibility, the immeasurable potential of all that was, is and will be.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #462 on: May 01, 2013, 06:13:23 PM »

Take the idea "I was born". You may take it to be true. It is not. You were not born, nor will you ever die. It is the idea that was born and shall die, not you. By identifying yourself with it you became mortal.

Your mistake lies in your belief that you were born. You were never born nor will you ever die.

Between the remembered and the actual there is a basic difference which can be observed from moment to moment. At no point of time is the actual the remembered. Between the two there is a difference in kind, not merely in intensity. The actual is unmistakably so. By no effort of will or imagination can you interchange the two. Now, what is it that gives this unique quality to the actual? A moment back, the remembered was actual, in a moment the actual will be the remembered. What makes the actual unique? 

Obviously, it is the sense of being present. In memory and anticipation, there is a clear feeling that it is a mental state under observation, while in the actual the feeling is primarily of being present and aware. Wherever you go, the sense of here and now you carry with you all the time. It means that you are independent of space and time, that space and time are in you, not you in them. It is your self-identification with the body, which, of course, is limited in space and time, that gives you the feeling of finiteness. In reality you are infinite and eternal.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #463 on: May 02, 2013, 06:48:33 PM »

Just like in a cinema all is light, so does consciousness become the vast world. Look closely and you will see that all names and forms are but transitory waves on the ocean of consciousness, that only consciousness can be said to be, not its transformations. In the immensity of consciousness a light appears, a tiny point that moves rapidly and traces shapes, thoughts and feelings, concepts and ideas, like the pen writing on paper. And the ink that leaves a trace is memory. You are that tiny point, and by your movement the world is ever re-created. Stop moving and there will be no world. Look within and you will find that the point of light is the reflection of the immensity of light in the body, as the sense "I am". There is only light, all else appears. To the mind, it [that light] appears as darkness. It can be known only through its reflections. All is seen in daylight - except daylight. To be the point of light tracing the world is turiya. To be the light itself is turiyatita. But of what use are names when reality is so near?

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #464 on: May 04, 2013, 10:10:07 PM »

There is the body and there is the Self. Between them is the mind, in which the Self is reflected as "I am". Because of the imperfections of the mind, its crudity and restlessness, lack of discernment and insight, it takes itself to be the body, not the Self. All that is needed is to purify the mind so that it can realize its identity with the Self. When the mind merges in the Self, the body presents no problems. It remains what it is, an instrument of cognition and action, the tool and the expression of the creative fire within. The ultimate value of the body is that it serves to discover the cosmic body, which is the universe in its entirety. As you realize yourself in manifestation, you keep on discovering that you are ever more than what you have imagined.

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

The mind produces thoughts ceaselessly, even when you do not look at them. When you know what is going on in your mind, you call it consciousness. This is your waking state - your consciousness shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession. Then comes awareness, the direct insight into the whole of consciousness, the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body; you identify yourself for a moment with some particular ripple and call it "my thought". All you are conscious of is your mind; awareness is the cognizance of consciousness as a whole.

Consciousness comes and goes, awareness shines immutably. When there is a person, there is also consciousness. "I am", mind, consciousness denote the same state. If you say "I am aware", it only means "I am conscious of thinking about being aware". There is no "I am" in awareness. Witnessing is of the mind. The witness goes with the witnessed. In the state of non-duality, all separation ceases.