Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 595465 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #525 on: August 10, 2013, 04:21:54 PM »

Thoroughly investigate the appearance and disappearance of the ‘I am’ – did you desire it, or did it just
happen? 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.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #526 on: August 10, 2013, 04:48:43 PM »
Q: If it is the inner that is ultimately responsible for man's spiritual development, why is the outer so much exhorted and encouraged?

M: The outer can help by keeping quiet and free from desire and fear.
You would have noticed that all advice to the outer is in the form of negations: don't, stop, refrain, forego, give up, sacrifice, surrender, see the false as false.
Even the little description of reality that is given is through denials -- 'not this, not this', (neti, neti).
All positives belong to the inner self, as all absolutes -- to Reality.

Q: How are we to distinguish the inner from the outer in actual experience?

M: The inner is the source of inspiration, the outer is moved by memory.
The source is untraceable, while all memory begins somewhere.
Thus the outer is always determined, while the inner cannot be held in words.
The mistake of students consists in their imagining the inner to be something to get hold of, and forgetting that all perceivables are transient and, therefore, unreal.
Only that which makes perception possible, call it Life or Brahman, or what you like, is real.

Q: Must Life have a body for its self-expression?

M: The body seeks to live.
It is not life that needs the body; it is the body that needs life.

Q: Does life do it deliberately?

M: Does love act deliberately?
Yes and no.
Life is love and love is life.
What keeps the body together but love?
What is desire, but love of the self?
What is fear but the urge to protect?
And what is knowledge but the love of truth?
The means and forms may be wrong, but the motive behind is always love -- love of the me and the mine.
The me and the mine may be small, or may explode and embrace the universe, but love remains.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #527 on: August 11, 2013, 05:22:47 PM »
Q: I am told that the man who wants nothing for himself is all-powerful.
The entire universe is at his disposal.

M: If you believe so, act on it.
Abandon every personal desire and use the power thus saved for changing the world!

Q: All the Buddhas and Rishis have not succeeded in changing the world.

M: The world does not yield to changing.
By its very nature it is painful and transient.
See it as it is and divest yourself of all desire and fear.
When the world does not hold and bind you, it becomes an abode of joy and beauty.
You can be happy in the world only when you are free of it.

Q: What is right and what is wrong?

M: Generally, what causes suffering is wrong and what removes it, is right.
The body and the mind are limited and therefore vulnerable; they need protection which gives rise to fear.
As long as you identify yourself with them you are bound to suffer; realise your independence and remain happy.
I tell you, this is the secret of happiness.
To believe that you depend on things and people for happiness is due to ignorance of your true nature; to know that you need nothing to be happy, except self-knowledge, is wisdom.

Q: What comes first, being or desire?

M: 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.
The world appears to you so overwhelmingly real, because you think of it all the time; cease thinking of it and it will dissolve into thin mist.
You need not forget; when desire and fear end, bondage also ends.
It is the emotional involvement, the pattern of likes and dislikes which we call character and temperament, that create the bondage.

Q: Without desire and fear what motive is there for action?

M: None, unless you consider love of life, of righteousness, of beauty, motive enough.
Do not be afraid of freedom from desire and fear.
It enables you to live a life so different from all you know, so much more intense and interesting, that, truly, by losing all you gain all.

Q: Since you count your spiritual ancestry from Rishi Dattatreya, are we right in believing that you and all your predecessors are reincarnations of the Rishi?

M: You may believe in whatever you like and if you act on your belief, you will get the fruits of it; but to me it has no importance.
I am what I am and this is enough for me-
I have no desire to identify myself with anybody, however illustrious.
Nor do I feel the need to take myths for reality.
I am only interested in ignorance and the freedom from ignorance.
The proper role of a Guru is to dispel ignorance in the hearts and minds of his disciples.
Once the disciple has understood, the confirming action is up to him.
Nobody can act for another.
And if he does not act rightly, it only means that he has not understood and that the Guru's work is not over.

Q: There must be some hopeless cases too?

M: None is hopeless.
Obstacles can be overcome.
What life cannot mend, death will end, but the Guru cannot fail.

Q: What gives you the assurance?

M: The Guru and man's inner reality are really one and work together towards the same goal -- the redemption and salvation of the mind They cannot fail.
Out of the very boulders that obstruct them they build their bridges.
Consciousness is not the whole of being -- there are other levels on which man is much more co-operative.
The Guru is at home on all levels and his energy and patience are inexhaustible.

Q: You keep on telling me that I am dreaming and that it is high time I should wake up.
How does it happen that the Maharaj, who has come to me in my dreams, has not succeeded in waking me up?
He keeps on urging and reminding, but the dream continues.

M: It is because you have not really understood that you are dreaming.
This is the essence of bondage -- the mixing of the real with unreal.
In your present state only the sense 'I am' refers to reality; the 'what' and the 'how I am' are illusions imposed by destiny, or accident.

Q: When did the dream begin?

M: It appears to be beginningless, but in fact it is only now.
From moment to moment you are renewing it.
Once you have seen that you are dreaming, you shall wake up.
But you do not see, because you want the dream to continue.
A day will come when you will long for the ending of the dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and detachment, the loss of interest in the dream itself.

Q: How helpless I am.
As long as the dream of existence lasts, I want it to continue.
As long as I want it to continue, it will last.

M: Wanting it to continue is not inevitable.
See clearly your condition, your very clarity will release you.

Q: As long as I am with you, all you say seems pretty obvious; but as soon as I am away from you I run about restless and anxious.

M: You need not keep away from me, in your mind at least.
But your mind is after the world's welfare!

Q: The world is full of troubles, no wonder my mind too is full of them.

M: Was there ever a world without troubles?

Your being as a person depends on violence to others.
Your very body is a battlefield, full of the dead and dying.
Existence implies violence.

Q: As a body -- yes.
As a human being -- definitely no.
For humanity non-violence is the law of life and violence of death.

M: There is little of non-violence in nature.

Q: God and nature are not human and need not be humane.
I am concerned with man alone.
To be human I must be compassionate absolutely.

M: Do you realise that as long as you have a self to defend, you must be violent?

Q: I do.
To be truly human I must be self-less.
As long as I am selfish, I am sub-human, a humanoid only.

M: So, we are all sub-human and only a few are human.
Few or many, it is again 'clarity and charity' that make us human.
The sub-human -- the 'humanoids' -- are dominated by tamas and rajas and the humans by sattva.
Clarity and charity is sattva as it affects mind and action.
But the real is beyond sattva.
Since I have known you, you seem to be always after helping the world.
How much did you help?

Q: Not a bit.
Neither the world has changed, nor have I.
But the world suffers and I suffer along with it.
To struggle against suffering is a natural reaction.
And what is civilization and culture, philosophy and religion, but a revolt against suffering.
Evil and the ending of evil -- is it not your own main preoccupation?
You may call it ignorance -- it comes to the same.

M: Well, words do not matter, nor does it matter in what shape you are just now.
Names and shapes change incessantly.
Know yourself to be the changeless witness of the changeful mind.
That is enough.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #528 on: August 12, 2013, 05:18:25 PM »
Q: Is there any relationship between pure being and particular being?

M: 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.

Q: Sir, of what use to me is your telling me that reality cannot be found in consciousness?

Where else am I to look for it?

How do you apprehend it?

M: It is quite simple.

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.

Q: All that I understand is that I am in the grip of a beginningless illusion.

And I do not see how it can come to an end.

If it could, it would -- long ago.

I must have had as many opportunities in the past as I shall have in the future.

What could not happen cannot happen.

Or, if it did, it could not last.

Our very deplorable state after all these untold millions of years carries, at best, the promise of ultimate extinction, or, which is worse, the threat of an endless and meaningless repetition.

M: What proof have you that your present state is beginningless and endless?

How were you before you were born?

How will you be after death?

And of your present state -- how much do you know?

You do not know even what was your condition before you woke up this morning?

You only know a little of your present state and from it you draw conclusions for all times and places.

You may be just dreaming and imagining your dream to be eternal.

Q: Calling it a dream does not change the situation.

I repeat my question: what hope is left which the eternity behind me could not fulfil?

Why should my future be different from my past?

M: In your fevered state, you project a past and a future and take them to be real.

In fact, you know only your present moment.

Why not investigate what is now, instead of questioning the imaginary past and future?

Your present state is neither beginningless nor endless.

If is over in a flash.

Watch carefully from where it comes and where it goes.

You will soon discover the timeless reality behind it.

Q: Why have I not done it before?

M: Just as every wave subsides into the ocean, so does every moment return to its source.

realisation consists in discovering the source and abiding there.

Q: Who discovers?

M: The mind discovers.

Q: Does it find the answers?

M: It finds that it is left without questions, that no answers are needed.

Q: Being born is a fact.

Dying is another fact.

How do they appear to the witness?

M: A child was born; a man has died -- just events in the course of time.

Q: Is there any progress in the witness?

Does awareness evolve?

M: What is seen may undergo many changes when the light of awareness is focussed on it, but it is the object that changes, not the light.

Plants grow in sunlight, but the sun does not grow.

By themselves both the body and the witness are motionless, but when brought together in the mind, both appear to move.

Q: Yes, I can see that what moves and changes is the 'I am' only.

Is the 'I am' needed at all?

M: Who needs it?

It is there -- now.

It had a beginning it will have an end.

Q: What remains when the 'I am' goes?

M: What does not come and go -- remains.

It is the ever greedy mind that creates ideas of progress and evolution towards perfection.

It disturbs and talks of order, destroys and seeks security.

Q: Is there progress in destiny, in karma?

M: Karma is only a store of unspent energies, of unfulfilled desires and fears not understood.

The store is being constantly replenished by new desires and fears.

It need not be so for ever.

Understand the root cause of your fears -- estrangement from yourself: and of desires -- the longing for the self, and your karma will dissolve like a dream.

Between earth and heaven life goes on.

Nothing is affected, only bodies grow and decay.

Q: Between the person and the witness, what is the relation?

M: There can be no relation between them because they are one.

Don't separate and don't look for relationship.

Q: If the seer and the seen are one, how did the separation occur?

M: Fascinated by names and forms, which are by their very nature distinct and diverse, you distinguish what is natural and separate what is one.

The world is rich in diversity, but your feeling strange and frightened is due to misapprehension.

It is the body that is in danger, not you.

Q: I can see that the basic biological anxiety, the flight instinct, takes many shapes and distorts my thoughts and feelings.

But how did this anxiety come into being?

M: It is a mental state caused by the 'I-am-the-body' idea.

It can be removed by the contrary idea: 'I- am-not-the-body'.

Both the ideas are false, but one removes the other.

realise that no ideas are your own, they all come to you from outside.

You must think it all out for yourself, become yourself the object of your meditation.

The effort to understand yourself is Yoga.

Be a Yogi, give your life to it, brood, wonder, search, till you come to the root of error and to the truth beyond the error.

Q: In meditation, who meditates, the person or the witness?

M: Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it.

The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind.

In a way it is like having death under control.

One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensations and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held.

The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being.

But you must be energetic when you take to meditation.

It is definitely not a part-time occupation.

Limit your interests and activities to what is needed for you and your dependents' barest needs.

Save all your energies and time for breaking the wall your mind had built around you.

Believe me, you will not regret.

Q: How do I come to know that my experience is universal?

M: At the end of your meditation all is known directly, no proofs whatsoever are required.

Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity.

Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms.

After all, even universality and eternity are mere concepts, the opposites of being place and time- bound.

Reality is not a concept, nor the manifestation of a concept.

It has nothing to do with concepts.

Concern yourself with your mind, remove its distortions and impurities.

Once you had the taste of your own self, you will find it everywhere and at all times.

Therefore, it is so important that you should come to it.

Once you know it, you will never lose it.

But you must give yourself the opportunity through intensive, even arduous meditation.

Q: What exactly do you want me to do?

M: Give your heart and mind to brooding over the 'I am', what is it, how is it, what is its source, its life, its meaning.

It is very much like digging a well.

You reject all that is not water, till you reach the life-giving spring.

Q: How shall I know that I am moving in the right direction?

M: By your progress in intentness, in clarity and devotion to the task.

Q: We, Europeans, find it very difficult to keep quiet.

The world is too much with us.

M: Oh, no, you are dreamers too.

We differ only in the contents of our dreams.

You are after perfection -- in the future.

We are intent on finding it -- in the now.

The limited only is perfectible.

The unlimited is already perfect.

You are perfect, only you don't know it.

Learn to know yourself and you will discover wonders.

All you need is already within you, only you must approach your self with reverence and love.

Self- condemnation and self-distrust are grievous errors.

Your constant flight from pain and search for pleasure is a sign of love you bear for your self, all I plead with you is this: make love of your self perfect.

Deny yourself nothing -- glue your self infinity and eternity and discover that you do not need them; you are beyond.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #529 on: August 13, 2013, 06:57:05 PM »
Q: If just living one's life liberates, why are not all liberated?

M: All are being liberated.

It is not what you live, but how you live that matters.

The idea of enlightenment is of utmost importance.

Just to know that there is such possibility, changes one's entire outlook.

It acts like a burning match in a heap of saw dust.

All the great teachers did nothing else.

A spark of truth can burn up a mountain of lies.

The opposite is also true; The sun of truth remains hidden behind the cloud of self-identification with the body.

Q: This spreading the good news of enlightenment seems very important.

M: The very hearing of it, is a promise of enlightenment.

The very meeting a Guru is the assurance of liberation.

Perfection is life-giving and creative.

Q: Does a realised man ever think: 'I am realised?

' Is he not astonished when people make much of him?

Does he not take himself to be an ordinary human being?

M: Neither ordinary, nor extra-ordinary.

Just being aware and affectionate -- intensely.

He looks at himself without indulging in self-definitions and self-identifications.

He does not know himself as anything apart from the world.

He is the world.

He is completely rid of himself, like a man who is very rich, but continually gives away his riches.

He is not rich, for he has nothing; he is not poor, for he gives abundantly.

He is just propertyless.

Similarly, the realised man is egoless; he has lost the capacity of identifying himself with anything.

He is without location, placeless, beyond space and time, beyond the world.

Beyond words and thoughts is he.

Q: Well, it is deep mystery to me.

I am a simple man.

M: It is you who are deeply complex, mysterious, hard to understand.

I am simplicity itself, compared to you: I am what is -- without any distinction whatsoever into inner and outer, mine and yours, good and bad.

What the world is, I am; what I am the world is.

Q: How does it happen that each man creates his own world?

M: When a number of people are asleep, each dreams his own dream.

Only on awakening the question of many different dreams arises and dissolves when they are all seen as dreams, as something imagined.

Q: Even dreams have a foundation.

M: In memory.

Even then, what is remembered, is but another dream.

The memory of the false cannot but give rise to the false.

There is nothing wrong with memory as such.

What is false is its content.

Remember facts, forget opinions.

Q: What is a fact?

M: What is perceived in pure awareness, unaffected by desire.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #530 on: August 14, 2013, 04:41:17 PM »
Q: Activity is the essence of reality.

There is no virtue in not working.

Along with thinking something must be done.

M: To work in the world is hard, to refrain from all unnecessary work is even harder.

Q: For the person I am all this seems impossible.

M: What do you know about yourself?

You can only be what you are in reality; you can only appear what you are not.

You have never moved away from perfection.

All idea of self-improvement is conventional and verbal.

As the sun knows not darkness, so does the self know not the non-self.

It is the mind, which by knowing the other, becomes the other.

Yet the mind is nothing else but the self.

It is the self that becomes the other, the notself, and yet remains the self.

All else is an assumption.

Just as a cloud obscures the sun without in any way affecting it, so does assumption obscure reality without destroying it.

The very idea of destruction of reality is ridiculous; the destroyer is always more real than the destroyed.

Reality is the ultimate destroyer.

All separation, every kind of estrangement and alienation is false.

All is one -- this is the ultimate solution of every conflict.

Q: How is it that in spite of so much instruction and assistance we make no progress?

M: As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality which is essentially impersonal.

First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realise that immense ocean of pure awareness, which is both mind and matter and beyond both.

Q: Whatever I may be in reality, yet I feel myself to be a small and separate person, one amongst many.

M: Your being a person is due to the illusion of space and time; you imagine yourself to be at a certain point occupying a certain volume; your personality is due to your self-identification with the body.

Your thoughts and feelings exist in succession, they have their span in time and make you imagine yourself, because of memory, as having duration.

In reality time and space exist in you; you do not exist in them.

They are modes of perception, but they are not the only ones.

Time and space are like words written on paper; the paper is real, the words merely a convention.

How old are you?

Q: Forty-eight!

M: What makes you say forty-eight?

What makes you say: I am here?

Verbal habits born from assumptions.

The mind creates time and space and takes its own creations for reality.

All is here and now, but we do not see it.

Truly, all is in me and by me.

There is nothing else.

The very idea of 'else' is a disaster and a calamity.

Q: What is the cause of personification, of self-limitation in time and space?

M: That which does not exist cannot have a cause.

There is no such thing as a separate person.

Even taking the empirical point of view, it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is.

Q: Yet personality must have a cause.

M: How does personality, come into being?

By memory.

By identifying the present with the past and projecting it into the future.

Think of yourself as momentary, without past and future and your personality dissolves.

Q: Does not 'I am' remain?

M: The word 'remain' does not apply.

'I am' is ever afresh.

You do not need to remember in order to be.

As a matter of fact, before you can experience anything, there must be the sense of being.

At present your being is mixed up with experiencing.

All you need is to unravel being from the tangle of experiences.

Once you have known pure being, without being this or that, you will discern it among experiences and you will no longer be misled by names and forms.

Self-limitation is the very essence of personality.

Q: How can I become universal?

M: But you are universal.

You need not and you cannot become what you are already.

Only cease imagining yourself to be the particular.

What comes and goes has no being.

It owes its very appearance to reality.

You know that there is a world, but does the world know you?

All knowledge flows from you, as all being and all joy.

realise that you are the eternal source and accept all as your own.

Such acceptance is true love.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #531 on: August 15, 2013, 06:03:41 PM »

Normally a common spiritual seeker will not understand what I am driving at because he is seeking something which he can enjoy. What is your ambition in being a spiritual seeker? You are looking for advantage in the world, to take care of your daily life - that is the maximum you expect out of spirituality. The so-called sages, who are following a spiritual pursuit, focus their ambition on seeing that their daily life goes on comfortably. Why in hell did I happen to be? Nobody enquires about that.

The nature of the consciousness has to be understood. This consciousness can arise only in the physical body, and the physical body is the essence of the five elements. It is because of the association with the physical body that there is suffering. Most people who come here will not be able to accept this type of knowledge, because it is on a strictly fundamental level. But some persons who apply themeselves and can accept such a point of view, will really understand. They will be totally free from the impact of pain and unhappiness, if they understand that the latter can only result from the consciousness which has identified itself with the physical body and suffers as an individual. In that case, suffering must inevitably result. But, what is the individual?

The ‘I am’ is the sum total of everything you perceive. It appears spontaneously and disappears, it has no dwelling place. It is like a dream world. Do not try to be something, even a spiritual person. You are the manifested. The tree is already there in the seed. Such is the ‘I am’. Just see it as it is.

What remains is the Original, which is unconditioned without attributes, and without identity: that on which this temporary state of the consciousness and the three states and the three gunas have come and gone. It is called Parabrahman, the Absolute. This is my basic teaching. Have you any questions on that?

Originally, I am untainted - uncovered by anything, without stigma - since nobody existed prior to me. Nor do I entertain any concepts about somebody existing before me. Everything is in the form of the manifest world, after the appearance of the knowledge "I am" with the body. Together with the body and the indwelling "I-am-ness," everything is. Prior to the appearance of this body and the knowledge "I am," what was there?


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #532 on: August 16, 2013, 06:09:53 PM »

Before conception, whatever state exists, that is your most natural perfect state, it always prevails.
When this beingness goes, that state will still be there, it ever prevails --
The Nectar of Immortality


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #533 on: August 16, 2013, 06:33:56 PM »

It is the intensity of the faith you have in the guru's words that is most important;
once that is there, the grace flows automatically.
The faith in the guru is based on the consciousness within, faith in one's Self.
 The love for the beingness I am trying to direct to a higher level.
What is lasting is this love for the Self, on which temples have been built.
This Christ-consciousness is existing; is it faith in a man?
As a man, Christ was crucified, but that universal consciousness which was his, lives today --
Prior to Consciousness


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #534 on: August 17, 2013, 04:59:32 PM »

Pose the question from the standpoint that you are only the knowledge ‘I am’. The primary ignorance is about our ‘I amness’; we have taken it as the Ultimate, that is ignorance. We presume that this consciousness is the eternal, the Ultimate, that is the mistake. This ‘I am’ principle is there provided the waking state and deep sleep are there. I am not the waking state, I am not the deep sleep – therefore I, the Absolute, am not that ‘I am’. Leave aside this triad, what are you? Understand clearly, when you keep aside the very instrument of questioning, where is the question? Which you? You have removed the ‘you’.

Can any of your concepts grasp the total, the Ultimate? Have you understood that knowledge itself is ignorance? If it were real it would have been there eternally – it would not have had a beginning and an end. Now the experience ‘I am’ is felt, earlier that experience was not. When it was not, no proof was called for, but once it is, lots of proof is required.

Be one with the knowledge ‘I am’, the source of sentience, the beingness itself. If you are seeking that peace which is priceless, it can only be in establishing yourself in the consciousness with steadfast conviction. By conviction I mean never doubted, firm, unshakable, never wavering – have that kind of conviction in your beingness. Think of nothing else, pray to nothing else, ‘Atma Prem’, because of it everything is.

In that body the ‘I am’ is ticking – that is the Guru. You worship that ‘I am’ principle and surrender to that Guru and that Guru will give all the grace. What you call ‘I am’ and birth, you are not that, it is material. The Ultimate knowledge does not have any knowledge. This knowledge ‘I am’ has appeared spontaneously, as a result of the body. See it as it is, understand it as it is.

This ‘I am’ is a concept also, is it not? And you want to hang on to this concept also. This ‘I amness’ is not going to remain in your association, and when it goes, everything relating to that ‘I amness’ goes. When this is the state of affairs, what is the use of trying to gain or assimilate knowledge? You are standing on a concept ‘I am’ and trying to paint that with another concept.

Prior to Consciousness


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #535 on: August 17, 2013, 05:11:55 PM »

Before the idea ‘I am’ sprouted, you are, but you don’t know you are. Subsequent to that there have been many happenings with which you have started decorating yourself. You try to derive the meaning of yourself out of subsequent words, happenings, and the meaning of words…that is not you…give it up. You are prior to the idea ‘I am’. Camp yourself there, prior to the words ‘I am’.

From deep sleep to the waking state, what is it? It is the ‘I am’ state with no words, later the words start flowing and you get involved with the meaning of the words and carry out your worldly life with the meaning of those words – that is the mind. But before the ‘I am’ and waking state, that borderline, there you have to be.

Prior to Consciousness


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #536 on: August 18, 2013, 05:03:07 PM »

Just see the transient as transient, the unreal as unreal, the false as false, and you will realize your true nature. You have mentioned your grief. Have you ever looked at 'grief' in the face and tried to understand what it really is?

It is this conscious presence that you are, so long as the body is there. Once your body is gone, along with the vital breath, consciousness also will leave. Only that which was prior to the appearance of this body-cum-consciousness, the Absolute, the ever-present is your true identity. That is what we all really are. That is reality. It is here and now. Where is the question of anyone reaching for it?
You are that, which is prior to the arrival of I-am-ness. What has come upon your true nature is like an illness, or an eclipse for a certain duration, at the end of which the physical form will 'die' and will be buried or cremated and will thereafter mingle with the five elements of which it was made. The life-force of breath will disappear and mingle with the air outside the body; consciousness will be freed of the limitation of the body and the three Gunas. In other words, the process will have reached its allotted end. Now, let us come back to your problem: Who is it that needs the Guru's grace in order to attain 'liberation'? And liberation from which 'bondage'?


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #537 on: August 18, 2013, 07:46:45 PM »

In the absence of beingness,what have i been doing? My unborn children,what are they doing? The same that i did prior to appearance of this beingness. World,mind and all are expensive,how did this calamnity occur with the arrival of beingness? So,i must investigate the cause of the trouble,beingness. The body falls down but what happened to me?For that principle for which you get no replay,is perfect,what ever answer you get is wrong.

Hold on to that principe which understands,recognizes thoughts and be quiet. For your sake,what are you? There is no right answer to Who are you. That eternal,unborn principle is now talking,which has been accused of birth.

In a country not visited a robery occurs,The Police arrest you here. If you accept,you suffer,maybe a lifeterm. I dont accept the charge. I have not visited that place! I am not a robber. I plead that,"My only guilt is that i accept that i am born".

Give it up!

"I am Unborn"


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #538 on: August 19, 2013, 06:12:11 PM »

You are worrying because of the intellect, but you have only to
continue in that ‘I am’ with faith, you have nothing else to do. You
are likely to miss that incident if you try to use your intellect. Just
let it happen. Hold on to the feeling ‘I am’; don’t pollute that state
by holding on to the body sense.

You must meditate on that ‘I am’ without holding on to the body
and mind. As you nursed at your mother’s breast when you were a
baby, so must you nurse at this ‘I am’, the knowledge of your
beingness. Remember and meditate on this also ‘I have no fear, I
am beyond fear’. I am telling you that this fear will gradually
lessen and will go completely, because I say so. The medicine for
that fear is my word.

There is the true Awareness, from which comes consciousness,
which is your feeling ‘I am’, be one with your consciousness and
that is all that you can do, the Ultimate must come to you. You can
only watch what happens – there is nothing you can do to get it.

When you feel that you are separate from the feeling ‘I am’ isn’t
there something or someone who knows that there is a difference?
Find out, are you separate unknowingly?


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #539 on: August 19, 2013, 06:27:36 PM »

Not an individual but the knowledge ‘I am’ must go to its source.
Out of the no-being comes the beingness. It comes as quietly as
twilight; just a feel of ‘I am’ and then suddenly the space is there.
In the space, the movement starts with the air, the fire, the water,
and the earth. All these five elements are you only. Out of your
consciousness all this has happened. There is no individual. There
is only you, the total functioning is you, the consciousness is you.

Get to know that ‘I am’ without words, which arises in the
morning. Knowing the Self, abiding in the Self-knowledge, is not a
mere intellectual knowing. You must be that, and you should not
move away from it. Remain firm.

In the body the indwelling principle is the consciousness. Abiding
in the consciousness, it became all manifestation. Now
transcendence of the consciousness has also occurred. With the
appearance of consciousness, the Absolute knows it is, ‘I am’. This
is the experience. There are other experiences now, in this time
factor, but experiences are gradually dropping off, including this
primary experience ‘I am’. It is only the consciousness that is
going to disappear; the Absolute is always there.

In the deep sleep, consciousness was in a dormant condition, there
were no bodies, no concepts, and no encumbrances. Upon the
arrival of this apparently wakeful state, with the arrival of the
concept ‘I am’, the love of ‘I am’ woke up. That itself is ‘Maya’,

The emergence of this beingness itself constitutes time. Everything
is beingness, but I, the Absolute, am not that. In meditation there
was space, when suddenly two forms appeared out of no-form,
‘Prakriti’ and ‘Purusha’ and the quintessence of these forms was
the knowledge ‘I am’.

There are no individuals; there are only food bodies with the
knowledge ‘I am’. There is no difference between and ant, human
being and ‘Iswara’ they are of the same quality. The body of an ant
is small; an elephant’s is large. The strength is different, because of
size, but the life-force is the same. For knowledge the body is

Consciousness and Absolute