Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 598790 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #495 on: June 11, 2013, 07:01:40 PM »
M:  What makes you believe that you are a separate individual?

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

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

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

M:  What was never lost can never be found. Your very search for safety and joy keeps you away from them. Stop searching, cease losing. The disease is simple and the remedy equally simple. It is your mind only that makes you insecure and unhappy. Anticipation makes you insecure, memory -- unhappy. Stop misusing your mind and all will be well with you. You need not set it right -- it will set itself right, as soon as you give up all concern with the past and the future and live entirely in the now.

Q:   But the now has no dimension. I shall become a nobody, a nothing !

M:  Exactly. As nothing and nobody you are safe and happy. You can have the experience for the asking. Just try.

But let us go back to what is accidental and what is spontaneous, or natural. You said nature is orderly while accident is a sign of chaos. I denied the difference and said that we call an event accidental when its causes are untraceable. There is no place for chaos in nature. Only in the mind of man there is chaos. The mind does not grasp the whole -- its focus is very narrow. It sees fragments only and fails to perceive the picture. Just as a man who hears sounds, but does not understand the language, may accuse the speaker of meaningless jabbering, and be altogether wrong. What to one is a chaotic stream of sounds is a beautiful poem to another.

King Janaka once dreamt that he was a beggar. On waking up he asked his Guru -- Vasishta: Am I a king dreaming of being a beggar, or a beggar dreaming of being a king? The Guru answered: You are neither, you are both. You are, and yet you are not what you think yourself to be. You are because you behave accordingly; you are not because it does not last. Can you be a king or a beggar for ever? All must change. You are what does not change. What are you? Janaka said: Yes, I am neither king nor beggar, I am the dispassionate witness. The Guru said. This is your last illusion that you are a jnani, that you are different from, and superior to, the common man. Again you identify yourself with your mind, in this case a well-behaved and in every way an exemplary mind. As long as you see the least difference, you are a stranger to reality. You are on the level of the mind. When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes. When even 'I am' goes, reality alone is and in it every 'I am' is preserved and glorified. Diversity without separateness is the Ultimate that the mind can touch. Beyond that all activity ceases, because in it all goals are reached and all purposes fulfilled.

Q:   Once the Supreme State is reached, can it be shared with others?

M:  The Supreme State is universal, here and now; everybody already shares in it. It is the state of being -- knowing and liking. Who does not like to be, or does not know his own existence? But we take no advantage of this joy of being conscious, we do not go into it and purify it of all that is foreign to it. This work of mental self-purification, the cleansing of the psyche, is essential. Just as a speck in the eye, by causing inflammation, may wipe out the world, so the mistaken idea: 'I am the body-mind' causes the self-concern, which obscures the universe. It is useless to fight the sense of being a limited and separate person unless the roots of it are laid bare. Selfishness is rooted in the mistaken ideas of oneself. Clarification of the mind is Yoga.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #496 on: June 12, 2013, 08:44:35 PM »
Questioner: Does it take time to realise the Self, or time cannot help to realise? Is self-realisation a matter of time only, or does it depend on factors other than time?

Maharaj: All waiting is futile. To depend on time to solve our problems is self-delusion. The future, left to itself merely repeats the past. Change can only happen now, never in the future.

Q:   What brings about a change?

M:  With crystal clarity see the need of change. This is all.

Q:   Does self-realisation happen in matter, or beyond? Is it not an experience depending on the body and the mind for its occurrence?

M:  All experience is illusory, limited and temporal. Expect nothing from experience. realisation by itself is not an experience, though it may lead to a new dimension of experiences. Yet the new experiences, however interesting, are not more real than the old. Definitely realisation is not a new experience. It is the discovery of the timeless factor in every experience. It is awareness, which makes experience possible. Just like in all the colours light is the colourless factor, so in every experience awareness is present, yet it is not an experience.

Q:   If awareness is not an experience, how can it be realised?

M:  Awareness is ever there. It need not be realised. Open the shutter of the mind, and it will be flooded with light.

Q:   What is matter?

M:  What you do not understand is matter.

Q:   Science understands matter.

M:  Science merely pushes back the frontiers of our ignorance.

Q:   And what is nature?

M:  The totality of conscious experiences is nature. As a conscious self you are a part of nature. As awareness, you are beyond. Seeing nature as mere consciousness is awareness.

Q:   Are there levels of awareness?

M:  There are levels in consciousness, but not in awareness. It is of one block, homogeneous. Its reflection in the mind is love and understanding. There are levels of clarity in understanding and intensity in love, but not in their source. The source is simple and single, but its gifts are infinite. Only do not take the gifts for the source. realise yourself as the source and not as the river; that is all.

Q:   I am the river too.

M:  Of course, you are. As an 'I am' you are the river, flowing between the banks of the body. But you are also the source and the ocean and the clouds in the sky. Wherever there is life and consciousness, you are. Smaller than the smallest, bigger than the biggest, you are, while all else appears.

Q:   The sense of being and the sense of living -- are they one and the same, or different?

M:  The identity in space creates one, the continuity in time creates the other.

Q:   You said once that the seer, seeing and the seen are one single thing, not three. To me the three are separate. I do not doubt your words, only I do not understand.

M:  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 seeing, not before. You cannot have an unseen 'this' nor an unseeing 'I am'.

Q:   I can say: 'I do not see'.

M:  The 'I am seeing this' has become 'l am seeing my not seeing', or 'I am seeing darkness'. The seeing remains. In the triplicity: the known, knowing and the knower, only the knowing is a fact. The 'I am' and 'this' are doubtful. Who knows? What is known? There is no certainty, except that there is knowing.

Q:   Why am I sure of knowing, but not of the knower?

M:  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.

Q:   What is the cause of desire and fear?

M:  Obviously, the memory of past pains and pleasures. There is no great mystery about it. Conflict arises only when desire and fear refer to the same object.

Q:   How to put an end to memory?

M:  It is neither necessary, nor possible. realise that all happens in consciousness and you are the root, the source, the foundation of consciousness. The world is but a succession of experiences and you are what makes them conscious, and yet remain beyond all experience. It is like the heat, the flame and the burning wood. The heat maintains the flame, the flame consumes the wood. Without heat there would be neither flame nor fuel. Similarly, without awareness there would be no consciousness, nor life, which transforms matter into a vehicle of consciousness.



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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #497 on: June 12, 2013, 08:46:13 PM »

Q:   You maintain that without me there would be no world, and that the world and my knowledge of the world are identical. Science has come to a quite different conclusion: the world exists as something concrete and continuous, while I am a by-product of biological evolution of the nervous system, which is primarily not so much a seat of consciousness, as a mechanism of survival as individual and species. Yours is altogether a subjective view, while science tries to describe everything in objective terms. Is this contradiction inevitable?

M:  The confusion is apparent and purely verbal. What is, is. It is neither subjective nor objective. Matter and mind are not separate, they are aspects of one energy. Look at the mind as a function of matter and you have science; look at matter as the product of the mind and you have religion.

Q:   But what is true? What comes first, mind or matter?

M:  Neither comes first. for neither appears alone. Matter is the shape, mind is the name. Together they make the world. Pervading and transcending is Reality, pure being -- awareness -- bliss, your very essence.

Q:   All I know is the stream of consciousness, an endless succession of events. The river of time flows, bringing and carrying away relentlessly. Transformation of the future into past is going on all the time.

M:  Are you not the victim of your language? You speak about the flow of time, as if you were stationary. But the events you have witnessed yesterday somebody else may see tomorrow. It is you who are in movement and not time. Stop moving and time will cease.

Q:   What does it mean -- time will cease?

M:  Past and future will merge in the eternal now.

Q:   But what does it mean in actual experience? How do you know that for you time has ceased?

M:  It may mean that past and future do not matter any more. It may also mean that all that happened and will happen becomes an open book to be read at will.

Q:   I can imagine a sort of cosmic memory, accessible with some training. But how can the future be known? The unexpected is inevitable.

M:  What is unexpected on one level may be certain to happen, when seen from a higher level After all, we are within the limits of the mind. In reality nothing happens, there is no past nor future; all appears and nothing is.

Q:   What does it mean, nothing is? Do you turn blank, or go to sleep? Or do you dissolve the world and keep us all in abeyance, until we are brought back to life at the next flicker of your thought?

M:  Oh, no, it is not that bad. 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 qualityless, 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.

Q:   You mean to say an experience can be nameless, formless, undefined?

M:  In the beginning all experience is such. It is only desire and fear, born of memory, that give it name and form and separate it from other experiences. It is not a conscious experience, for it is not in opposition to other experiences, yet it is an experience all the same.

Q:   If it is not conscious, why talk about it?

M:  Most of your experiences are unconscious. The conscious ones are very few. You are unaware of the fact because to you only the conscious ones count. Become aware of the unconscious .

Q:   Can one be aware of the unconscious? How is it done?

M:  Desire and fear are the obscuring and distorting factors. When mind is free of them the unconscious becomes accessible.

Q:   Does it mean that the unconscious becomes conscious?

M:  It is rather the other way round. The conscious becomes one with the unconscious. The distinction ceases, whichever way you look at it.

Q:   I am puzzled. How can one be aware and yet unconscious?

M:  Awareness is not limited to consciousness. It is of all that is. Consciousness is of duality. There is no duality in awareness. It is one single block of pure cognition. In the same way one can talk of the pure being and pure creation -- nameless, formless, silent and yet absolutely real, powerful, effective. Their being indescribable does not affect them in the least. While they are unconscious, they are essential. The conscious cannot change fundamentally, it can only modify. Any thing, to change, must pass through death, through obscuration and dissolution. Gold jewellery must be melted down before it is cast into another shape. What refuses to die cannot be reborn.

Q:   Barring the death of the body, how does one die?

M:  Withdrawal, aloofness, letting go is death. To live fully, death is essential; every ending makes a new beginning. On the other hand, do understand, that only the dead can die, not the living. That which is alive in you, is immortal.

Q:   From where does desire draw its energy?

M:  Its name and shape it draws from memory. The energy flows from the source.

Q:   Some desires are altogether wrong. How can wrong desires flow from a sublime source?

M:  The source is neither right nor wrong. Nor is desire by itself right or wrong. It is nothing but striving for happiness. Having identified yourself with a speck of a body you feel lost and search desperately for the sense of fullness and completeness you call happiness.

Q:   When did I lose it? I never had it.

M:  You had it before you woke up this morning. Go beyond your consciousness and you will find it.

Q:   How am I to go beyond?

M:  You know it already; do it.

Q:   That's what you say. I know nothing about it.

M:  Yet I repeat -- you know it. Do it. Go beyond, back to your normal, natural, supreme state.

Q:   I'm puzzled.

M:  A speck in the eye makes you think you are blind. Wash it out and look.

Q:   I do look! I see only darkness.

M:  Remove the speck and your eyes will be flooded with light. The light is there -- waiting. The eyes are there -- ready. The darkness you see is but the shadow of the tiny speck. Get rid of it and come back to your natural state.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #498 on: June 14, 2013, 12:40:49 AM »
Questioner: Before one can realise one's true nature need not one be a person? Does not the ego have its value?

Maharaj: The person is of little use. It is deeply involved in its own affairs and is completely ignorant of its true being. Unless the witnessing consciousness begins to play on the person and it becomes the object of observation rather than the subject, realisation is not feasible. It is the witness that makes realisation desirable and attainable.

Q:   There comes a point in a person's life when it becomes the witness.

M:  Oh, no. The person by itself will not become the witness. It is like expecting a cold candle to start burning in the course of time. The person can stay in the darkness of ignorance forever, unless the flame of awareness touches it.

Q:   Who lights the candle?

M:  The Guru. His words, his presence. In India it is very often the mantra. Once the candle is lighted, the flame will consume the candle.

Q:   Why is the mantra so effective?

M:  Constant repetition of the mantra is something the person does not do for one's own sake. The beneficiary is not the person. Just like the candle which does not increase by burning.

Q:   Can the person become aware of itself by itself?

M:  Yes, it happens sometimes as a result of much suffering The Guru wants to save you the endless pain. Such is his grace. Even when there is no discoverable outer Guru, there is always the sadguru, the inner Guru, who directs and helps from within. The words 'outer' and 'inner' are relative to the body only; in reality all is one, the outer being merely a projection of the inner. Awareness comes as if from a higher dimension.

Q:   Before the spark is lit and after, what is the difference?

M:  Before the spark is lit there is no witness to perceive the difference. The person may be conscious, but is not aware of being conscious. It is completely identified with what it thinks and feels and experiences. The darkness that is in it is of its own creation. When the darkness is questioned, it dissolves. The desire to question is planted by the Guru. In other words, the difference between the person and the witness is as between not knowing and knowing oneself. The world seen in consciousness is to be of the nature of consciousness, when there is harmony (sattva); but when activity and passivity (rajas and tamas) appear, they obscure and distort and you see the false as real.

Q:   What can the person do to prepare itself for the coming of the Guru.

M:  The very desire to be ready means that the Guru had come and the flame is lighted. It may be a stray word, or a page in a book; the Guru's grace works mysteriously.

Q:   Is there no such thing as self-preparation? We hear so much about yoga sadhana?

M:  It is not the person that is doing sadhana. The person is in unrest and resistance to the very end. It is the witness that works on the person, on the totality of its illusions, past, present and future.

Q:   How can we know that what you say is true? While it is self contained and free from inner contradictions, how can we know that it is not a product of fertile imagination, nurtured and enriched by constant repetition?

M:  The proof of the truth lies in its effect on the listener.

Q:   Words can have a most powerful effect. By hearing, or repeating words, one can experience various kinds of trances. The listener's experiences may be induced and cannot be considered as a proof.

M:  The effect need not necessarily be an experience. It can be a change in character, in motivation, in relationship to people and one's self. Trances and visions induced by words, or drugs, or any other sensory or mental means are temporary and inconclusive. The truth of what is said here is immovable and everlasting. And the proof of it is in the listener, in the deep and permanent changes in his entire being. It is not something he can doubt, unless he doubts his own existence, which is unthinkable. When my experience becomes your own experience also, what better proof do you want?


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #499 on: June 15, 2013, 02:38:01 AM »
*Q:*   How can ignorance be known? To know ignorance presupposes knowledge.

*M:*  Quite right. The very admission: 'I am ignorant' is the dawn of knowledge. An ignorant man is ignorant of his ignorance. You can say that ignorance does not exist, for the moment it is seen it is no more. Therefore, you may call it unconsciousness or blindness. All you see around and within you is what you do not know and do not understand, without even knowing that you do not know and do not understand. To know that you do not know and do not understand is true knowledge, the knowledge of an humble heart.

*Q:*   Yes, Christ said: Blessed are the poor in spirit...

*M:*  Put it as you like; the fact is that knowledge is of ignorance only. You know that you do not know.

*Q:*   Will ignorance ever end?

*M:*  What is wrong with not knowing? You need not know all. Enough to know what you need to know. The rest can look after itself, without your knowing how it does it. What is important is that your unconscious does not work against the conscious, that there is integration on all levels. To know is not so very important.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #500 on: June 16, 2013, 06:13:57 AM »
[The centre of consciousness] cannot be given name and form, 
for it is without quality and beyond consciousness. 
You may say it is a point in consciousness, 
which is beyond consciousness. 
Like a hole in the paper is both *in* the paper 
and yet not *of* paper, 
so is the supreme state 
in the very centre of consciousness, 
and yet beyond consciousness. 
It is as an opening in the mind 
*through which the mind is flooded with light. 
*The opening is not even the light. 
It is just an opening. 
From the mind's point of view, 
it is but an opening *for the light of awareness 
to enter the mental space*. 
By itself the light can only be compared to a solid, dense, rocklike, 
homogeneous and changeless mass of pure awareness, 
free from the mental patterns of name and shape. 
*The supreme gives existence to the mind. 
The mind gives existence to the body*. 
In the Supreme *the witness appears*. 
The witness *creates the person* 
and thinks itself as separate from it. 
The witness sees that the person appears in consciousness, 
which again *appears* in the witness. 
This *realization of the basic unity* is the working of the Supreme. 
It is the power behind the witness, 
*the source from which all flows.* 
It cannot be contacted, unless there is unity and love 
and mutual help between the person and the witness, 
unless doing is in harmony with the being and the knowing. 
The Supreme is both the source and the fruit of such harmony.
As I talk to you, I am in the state of 
detached but affectionate awareness (turiya) . 
*When this awareness turns upon itself, 
you may call it the Supreme State (turiyatita). 
But the fundamental reality is beyond awareness, 
beyond the three states of becoming, being and not-being. 
*The body appears in your mind*, 
your mind is the content of your consciousness; 
you are the *motionless witness of the river of consciousness 
*which changes eternally without changing you in any way. 
Your own changelessness is so obvious that you do not notice it. 
*The universe is in you* and cannot be without you. 

 Nobody can say "I am the witness". 
The "*I am*" is always witnessed. 
The state of detached awareness 
is the witness-consciousness, the "mirror-mind". 
It rises and sets with its object and thus it is not the real. 
Whatever its object, it remains the same, hence it is also real. 
It partakes of both the real and the unreal, 
and is therefore a bridge between the two.
*Consciousness arising, the world arises*. 
When you consider the wisdom and the beauty of the world, 
you call it God. 
Know the *source* of it all, 
which is in yourself, 
and you will find all your questions answered.
*The absolute precedes time. 
Awareness comes first. 
*A bundle of memories and mental habits attracts attention, 
awareness gets focalized and a person suddenly*appears*. 
Remove the light of awareness, 
go to sleep o swoon away, 
and the person *disappears*. 
It cannot be perceived, 
but can be experienced as ever witnessing the witness, 
perceiving the perceiver, 
the origin and the end of all manifestation, 
the root of time and space, 
the prime cause in every chain of causation.
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 #501 on: June 17, 2013, 12:31:50 AM »
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.
To know that the known cannot be me nor mine, 
is liberation. Freedom from *self-identification* 
with a set of memories and habits, 
the state of wonder at the infinite reaches of the being, 
its inexhaustible creativity and total transcendence, 
*the absolute fearlessness 
born from the realization of the illusoriness and transiency 
of every mode of consciousness* - 
flow from a deep and inexhaustible source. 
To know the source as source 
and appearance as appearance, 
and oneself as the source only 
is self-realization.
There can be progress 
in the preparation (sadhana). 
*Realization is sudden*. 
The fruit ripens slowly, 
but falls suddenly and without return.
The preparation is gradual, 
the change itself is sudden and complete. 
Gradual change does not take you 
to a new level of conscious being. 
*You need courage to let go*. 
[If you lack courage,] it is because you are not fully convinced. 
Complete conviction generates both desire and courage. 
And *meditation is the art of achieving faith through understanding*. 
In meditation you consider the teaching received, 
in all its aspects and repeatedly, 
until out of clarity confidence is born and, 
with confidence, action. 
Conviction and action are inseparable. 
There are no *steps* to self-realization. 
There is nothing gradual about it. 
It happens suddenly and is irrevocably. 
*You rotate into a new demension*, 
seen from which the previous ones are mere abstractions. 
*Just like on sunrise you see things as they are, 
so on self-realization you see everything as it is. 
The world of illusion is left behind. 
With some, realization comes imperceptibly, 
but somehow they need convincing. 
They have changed, but they do not notice it. 
Such non-spectacular cases are often the most reliable. 
The experience [of self-realization] is unique and unmistakable. 
*It will dawn on you suddenly*, 
when the obstacles are removed to some extent. 
It is like a frayed rope snapping. 
Yours is the work at the strands. 
The break is bound to happen. 
It can be delayed, but not prevented. 
All will come through, 
not a single soul (jiva) shall be lost. 
For some time, *the mental habits may linger 
in spite of the new vision*, 
the habit of longing for the unknown past 
and fearing the unknown future. 
When you know these are of the mind only, 
you can go beyond them. 
[When the mind goes] emptiness remains, 
awareness remains, 
pure light of the conscious being remains. 
It is like asking what remains of a room 
when all the furniture is removed. 
A most serviceable room remains. 
And when even the walls are pulled down, space remains. 
Beyond space and time 
is *the here and now of reality*.
*You will recognize that you have returned to your natural state 
by a complete absence of all desire and fear.* 
After all, at the root of all desire and fear 
is the feeling of not being what you are. 
Just as a dislocated joint pains only as long as it is out of shape, 
and is forgotten as soon as it is set right, 
so is all self-concern a symptom of mental distortion 
which disappears as soon as one is in the normal state. 
[On realization] *That which cannot change, remains*. 
*The great peace, the deep silence, 
the hidden beauty of reality remain*. 
While it cannot be conveyed through words, 
it is waiting for you to experience for yourself. 
Then, even in the body, you are not born. 
To be embodied or bodyless is the same to you. 
You reach a point when nothing can happen to you. 
Without *body*, you cannot be killed; 
without *possessions*, you cannot be robbed; 
without *mind*, you cannot be deceived. 
There is no point where a desire of fear can hook on. 
As long as no change can happen to you, 
what else matters?
On realization, you feel complete, fulfilled, 
free from the pleasure-pain complex, 
and yet not always able to explain what happened, why and how. 
You can put it only in negative terms: 
*"Nothing is wrong with me any longer"*. 
It is only by comparison with the past 
that you know that you are out of it. 
Otherwise, you are just yourself. 
Don't try to convey it to others. 
If you can, it is not the real thing. 
Be silent and watch it expressing itself in action.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #502 on: June 24, 2013, 09:38:23 PM »
In reality you were never born and never shall die. 
But now you imagine that you are, or have, a body 
and you ask what has brought about this state. 
Within the limits of illusion the answer is: 
Desire born from memory attracts you to a body 
and makes you think as one with it.
But this is true only from the relative point of view. 
In fact, there is no body, nor a world to contain it; 
there is only a mental condition, 
a dream-like state, 
easy to dispel by questioning its reality. 


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #503 on: June 25, 2013, 09:27:42 PM »
*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.
It [the witness] is both [real and unreal]. 
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*. 
The witness is merely *a point in awareness*. 
It has no name and form. 
It is like the *reflection* of the sun in a drop of dew. 
The drop of dew has name and form, 
but the little point of light is caused by the sun.
Watch yourself closely and you will see 
that *whatever be the content of consciousness, 
the witnessing of it does not depend on the content. 
*Awareness *is* itself 
and does not change with the event. 
The event may be pleasant or unpleasant, 
minor or important, 
*awareness is the same*. 
Take note of the peculiar nature of pure awareness, 
its natural self-identity, 
without the least trace of self-consciousness, 
and *go to the root of it* 
and you will soon realize that *awareness is your true nature*, 
and nothing you may be aware of, you can call your own. 
When the content is viewed without likes and dislikes, 
the consciousness of it is awareness. 
*But still there is a difference between awareness 
as reflected in consciousness 
and pure awareness beyond consciousness.* 
Reflected awareness, 
the sense "*I am aware*" 
is the witness, 
while *pure awareness 
is the essence of reality*. 
Reflection of the sun in a drop of water 
is a reflection of the sun, no doubt, 
but not the sun itself. 
Between awareness reflected in consciousness 
as the witness 
and *pure* awareness there is a gap, 
which the mind cannot cross. 
*Consciousness does not shine by itself. 
It shines by a light beyond it in which it appears, 
which gives it being. 
*Don't be all the time immersed in your experience. 
Remember that you are beyond the experiencer, 
ever unborn and deathless. 
In remembering it, 
the quality of pure knowledge will emerge, 
*the light of unconditional awareness*.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #504 on: June 27, 2013, 08:32:57 PM »
By its very nature, *the mind is outward turned*; 
it always tends to seek for the source of things 
among the things themselves; 
to be told to look for the source within, is, in a way,
the beginning of a new life. 
Awareness takes the place of consciousness; 
in *consciousness* there is the *"I"*, who is conscious, 
while *awareness* is undivided; 
awareness is aware of itself. 
The "*I am*" is a thought, 
while awareness is not a thought; 
there is no "*I am aware*" in awareness. 
Consciousness is an *attribute* while awareness is not; 
*one can be aware of being conscious, 
but not conscious of awareness*. 
*God is the totality of consciousness, 
but awareness is beyond all - being as well as not-being.* 
The totality of conscious experience is nature. 
*As a conscious self your are a part of nature. 
As awareness, you are beyond*. 
Seeing nature as mere consciousness is awareness.
*There are levels in consciousness, but not in awareness. 
It is of one block, homogeneous. 
Its reflection in the mind is love and understanding. 
*There are levels of clarity in understanding and intensity in love, 
but not in their source. 
*The source is simple and single, 
but its gifts are infinite. 
*Only do not take the gifts for the source. 
Realize yourself as the *source* and not as the*river*, that is all. 
Of course, you are [the river too]. 
As an "*I am*" you are the river, 
flowing between the banks of the body. 
But *you are also the source* 
and the ocean and the clouds in the sky. 
Wherever there is life and consciousness, you are. 
Smaller than the smallest, bigger than the biggest, you are, 
while all else appears. 
*Awareness is primordial; it is the original state,
*beginningless, endless, uncaused, 
unsupported, without parts, without change. 
*Consciousness is on contact, 
a reflection against a surface, a state of duality. 
*There can be no consciousness without awareness,
but there *can* be awareness without consciousness, as in deep sleep. 
Awareness is absolute, consciousness is relative to its content; 
consciousness is always *of *something. 
Consciousness is partial and changeful, 
awareness is total, changeless, calm and silent. 
And i*t is the common matrix* of every experience.
Since it is awareness that makes consciousness possible, 
there is awareness in every state of consciousness.
Therefore, the very consciousness of being conscious 
is already a movement *in awareness*. 
*Interest* in your stream of consciousness takes you to awareness. 
It is not a *new* state. 
It is *at once recognized* as the original, basic experience, 
which is life itself, and also love and joy.
*Awareness with an object we call witnessing. 
*When there is also self-identification with the object, 
caused by desire or fear, 
such a state is called a *person*. 
In reality there is only one state; 
when distorted by *self-identification* it is called a*person*, 
when *coloured* with the sense of being, it is the*witness*; 
when *colourless and limitless*, it is called the*Supreme*. 
One word may convey several and even contradictory meanings. 
The "*I am*" that pursues the pleasant and shuns the unpleasant is false; 
the "*I am*" that sees pleasure and pain as inseparable sees rightly. 
The witness that is *enmeshed* in what he perceives is the *person*; 
the witness who *stands aloof*, unmoved and untouched 
is the *watch-tower of the real*, 
the point at which awareness, 
inherent in the unmanifested, 
contacts the manifested.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #505 on: June 30, 2013, 10:36:03 PM »

What have you to wait for when it is already here and now?  You have only  to look and see.  Look at your self, at your own being.  You know that you are and you like it.  Abandon all imagining, that is all.  Do not rely on time.  Time is death.  Who waits--dies.  Life is now only.  Do not talk to me about past and future--they exist only in your mind.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #506 on: July 01, 2013, 11:24:08 PM »
If you seek reality you must set yourself free of all backgrounds, of all cultures, of all patterns of thinking and feeling.  Even the idea of being man or woman, or even human should be discarded.  The ocean of life contains all, not only humans.  So, first of all abandon all self-identification, stop thinking of yourself as such-and-such or so-and-so, this or that.  Abandon all self-concern, worry not about your welfare, material or spiritual, abandon every desire, gross or subtle, stop thinking of achievement of any kind.  You are complete here and now, you need absolutely nothing.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #507 on: July 02, 2013, 10:50:18 PM »
The "*I am*" in movement creates the world. 
The "*I am*" at peace becomes the Absolute. 
Of course you can [change the world you project]. 
But you must *cease identifying yourself with it and go beyond*. 
Then you have the power to destroy and re-create.
As long as you are ignorant of yourself as the creator, 
your world is limited and repetitive. 
Once you go *beyond your self-identification with your past*, 
you are free to create a new world of harmony and beauty. 
Or you just remain, beyond being and non-being. 
*The world has only as much power over you as you give it.* 
Rebel. Go beyond duality. 
The person merges into the witness, 
the witness into awareness, 
awareness into pure being, 
yet identity is not lost, 
only its limitations are lost. 
It is transfigured and becomes the real Self, 
the *sadguru*, the eternal friend and guide. 
When I look through the mind, I see numberless people. 
When I look beyond the mind, I see the witness. 
Beyond the witness there is 
*the infinite intensity of emptiness and silence*. 
Without the one [the witness] the other [the "I am"] cannot be. 
Yet they are not one. 
It is like the flower and its colour. 
Without flower, no colours; without colour, the flower remains unseen. 
Beyond is the light which on contact with the flower creates the colour. 
Realize that your true nature is that of *pure light*only, 
and both the perceived and the perceiver come and go *together*. 
That which makes both possible, and yet is neither,
is *your real being, 
which means not being a "this" or "that", 
but pure awareness of being and not-being. 
*When awareness is turned on itself, 
the feeling is of not knowing. 
When it is turned outward, 
the knowables come into being. 
To say "I know myself" is a contradiction in terms 
for what is "known" cannot *be* "myself". 
There must be love in the relation between 
the person who says "*I am*" and the observer of that "*I am*". 
As long as the observer, the inner self, the higher self, 
considers himself *apart *from the observed, 
the lower self, despises it and condemns it, 
the situation is hopeless. 
It is only when the observer (vyakta) accepts the person (vyakti) 
as a projection or manifestation of himself and, 
so to say, takes the self into the Self, 
the duality of "I" and "this" goes, 
and in the identity of the outer and the inner 
the Supreme Reality manifests itself. 
This union of the seer and the seen 
happens when the seer becomes conscious of himself as the seer; 
he is not merely interested in the seen, 
which he is anyhow, 
but also interested in being interested, 
giving attention to attention, 
aware of being aware. 
*Affectionate awareness* is the *crucial factor* 
that brings *Reality* into focus.
When the vyakti realizes its non-existence 
in separation from the vyakta, 
and the *vyakta* sees the *vyakti* as his own expression, 
then the peace and silence of the *avyakta* state come into being. 
In reality the three are one: 
the vyakta and the avyakta are inseparable, 
while the vyakti is the sensing-feeling-thinking process. 
[Between vyakta and avyakta] there is no difference. 
It is like light and daylight. 
The universe is full of light which you do not see; 
but the same light you see as daylight. 
And what the daylight reveals is the vyakti. 
The* state of identity* is inherent in reality and never fades. 
But identity is neither the transient personality (vyakti), 
nor the karma-bound individuality (vyakta). 
*It is what remains when all self-identification is given up as false - 
pure consciousness, the sense of being all there is, or could be. 
*Consciousness is pure in the beginning and pure in the end; 
in between *it gets contaminated by imagination* 
which is at the root of creation. 
At all times consciousness remains the same. 
To know it as it is, *is realization* and timeless peace.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #508 on: July 04, 2013, 04:26:01 AM »
Beyond the self (vyakta), lies the unmanifested (avyakta), 
the causeless cause of everything. 
*All happens in consciousness and you are the root, 
the source, the foundation of consciousness. 
*The world is but a succession of experiences 
and *you* are what makes them conscious, 
and yet remain beyond all experience. 
It is like the heat, the flame and the burning wood. 
The heat maintains the flame, 
the flame consumes the wood. 
Without heat there would be neither flame nor fuel. 
Similarly, *without awareness 
there would be no consciousness, nor life*, 
which transforms matter into a vehicle of consciousness. 
What relationship can there be 
between what *is* and what merely *appears to be*?
Is there any relationship between the ocean and its waves? 
The *real *enables the *unreal* to appear and causes it to disappear. 
*The succession of transient moments creates the illusion of time*, 
but the timeless reality of pure being is not in movement, 
for *all movement requires a motionless background*. 
It is* itself* the background. 
Once you have found it in yourself, 
you know that you *had never lost* that independent being, 
independent of all divisions and separations. 
But don't look for it in consciousness, you will not find it there. 
Don't look for it anywhere, for *nothing contains it*. 
On the contrary, *it contains everything and manifests everything*. 
It is like the daylight that makes everything visible
while itself remaining invisible. 
The *seeker *is he who is *in search of himself*. 
Soon he discovers that his own body he cannot be. 
*Once the conviction "I am not the body" 
becomes so well grounded that he can no longer feel, 
think and act for and behalf of the body, 
he will easily discover that he is the universal being, 
*knowing, acting; 
that in him and through him *the entire universe 
is real, conscious and alive. 
*This is the heart of the problem. 
Either you are body-conscious and a slave of circumstances, 
or *you are the universal consciousness itself* - 
and in full control of every event. 
Yet *consciousness*, individual or universal, is *not my true abode*; 
I am not in it, it is not mine, there is no"me" in it. 
*I am beyond, though it is not easy to explain 
how one can be neither conscious nor unconscious, but just beyond.* 
I cannot say that I am in God or I am God; 
God is the universal light and love, 
the universal witness: 
I am beyond the universal even.
*Ultimately you will come to see that 
you are neither the particular nor the universal, 
you are beyond both. 
*As the tiny point of a pencil 
can draw innumerable pictures, 
so does the dimensionless point of awareness 
draw the contents of the vast universe. 
Find that point and be free. 
The enlightened (gnani) is neither [conscious or unconscious]. 
But in his enlightenment (gnana) all is contained. 
Awareness contains every experience. 
But he who is aware is beyond every experience. 
He is beyond awareness itself. 
There can be no experience beyond consciousness. 
Yet there *is* the experience of *just being*. 
There is a state beyond consciousness, 
which is not unsconscious. 
*Some call it super-consciousness, 
or pure consciousness, 
or supreme consciousness. 
*It is pure awareness free from the subject-object nexus. 
Consciousness is intermitent, full of gaps. 
Yet there is the continuity of identity. 
What is this sense of identity due to, 
if not to something beyond consciousness? 


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #509 on: July 05, 2013, 12:01:58 AM »

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 *Nothing*, 
for when a thing touches Nothing, 
it becomes nothing. 
*Reality* is neither subjective nor objective, 
neither mind nor matter, neither time nor space. 
These divisions need somebody to whom to happen, 
a conscious separate centre. 
But *reality* is all and nothing, 
the totality *and* the exclusion, 
the fullness *and* the emptiness, 
fully consistent, *absolutely paradoxical*. 
You cannot speak about it, *you can only lose your self in it*. 
When you deny reality to anything, 
you come to a residue which cannot be denied.
No relation [between Reality and its expressions]. 
In *Reality*, all is real and identical. 
As we put it, saguna and nirguna are one inParabrahman. 
There is only the Supreme. 
In movement, it is saguna. 
Motionless, it is nirguna. 
But it is only the mind that moves or does not move. 
The *real* is beyond, 
*you* are beyond. 
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*. 
In reality the three are one: the vyakta and the avyakta are inseparable, 
while the vyakti is the sensing-feeling-thinking process. 
How can there be relation when they are one? 
All talk of separation and relation is due to 
the *distorting and corrupting influence of "I-am-the-body" idea*. 
The outer self (vyakti) is merely a projection on the body-mind 
of the inner self (vyakta), 
which again is only an expression of 
the Supreme Self (avyakta) , 
which is all and none. 
All attributes are personal. 
The real is beyond all attributes. 
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. 
If I ask you what is the taste of your mouth, 
all you can do is to say: 
it is neither sweet nor bitter, nor sour nor astringent; 
it is what remains when all these tastes are not. 
Similarly, when all distinctions and reactions are no more, 
what remains is reality, simple and solid.
When all names and forms have been given up, 
the real is with you. 
You need not seek it. 
*Plurality and diversity are the play of the mind only. 
Reality is one*. 
In reality *there is only the source*, 
dark in itself, making everything shine. 
Unperceived, it causes perception. 
Unfelt, it causes feeling. 
Unthinkable, it causes thought. 
Non-being, it gives birth to being. 
It is the immovable background of motion. 
*Once you are there, you are at home everywhere.*