Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 177994 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #570 on: September 30, 2013, 06:04:04 AM »

Use your mind. Remember. Observe.

You are not different from others. Most of their experiences are valid for you too.

Think clearly and deeply, go into the structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions.

Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.

Be alert. Question, observe, investigate, learn all you can about confusion, how it operates, what it does to you and others. By being clear about confusion you become clear of confusion.

By elminating the intervals of inadvertance during the waking hours you will gradually eliminate the long interval of absent-mindedness, which you call sleep. You will be aware that you are asleep.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #571 on: September 30, 2013, 06:10:58 AM »

I can tell you about myself. I was a simple man, but I trusted my Guru. What he told me to do, I did. He told me to concentrate on 'I am' - I did. He told me that I am beyond all perceivables and conceivables - I believed.

I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realized my self (swarupa) within three years.

Questioner: The inner teacher is not easily reached.

Nisargadatta: Since he is in you and with you, the difficulty cannot be serious. Look within and you will find him.

Questioner: When I look within, I find sensations and perceptions, thoughts and feelings, desires and fears, memories and expectations. I am immersed in this cloud and see nothing else.

Nisargadatta: That which sees all this, and the nothing too, is the inner teacher. He alone is, all else only appears to be. He is your own self (swarupa), your hope and assurance of freedom; find him and cling to him and you will be saved and safe.


Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #572 on: October 01, 2013, 07:58:20 PM »
Maharaj: In deep sleep, nothing is. Try to catch that in the waking state. My thinking now is towards
five elements. Whichever way I think, I conclude all forms are creations of five elements. Forms, with
three gunas act in different ways. The basic guna is Sattva. Prakriti and Purusha are starting points- the
creator of five elements. There is awareness in the Brahma aperture which is talking. The shuddha
(pure) Sattva – like a drop of ghee (clarified butter) – is the Brahma aperture. That small drop contains
the picture of the whole universe.

Each one’s intellect is different, so the power of intellect differs, understanding differs. The primary
nature of consciousness is not to remain constant. Objects keep on changing, when the mind stops,
there is no-mind. The very nature of consciousness is to change, but you think one thing, then the very
next second, something different, if consciousness becomes steady it will be awareness.

The words, including nama-roopa (name and form) cannot have, by their very nature, any steadiness.
Even ideas about yourselves are bound to change. Give me an idea of what you consider as yourself,
you cannot, it changes. Mind does not speak to personality, it is its creation, mind speaks to mind, boy
friend, girl friend and so on, all are movements in consciousness. At that point of consciousness where
one’s mind realizes the ‘I Am’ (I amness), the word, breath and mind is one.

I go to some place, sit and think and form opinions, all is mind, its movements. The Brahma aperture is
Sattva, harmony, and the mind is its result. Sattva created the world. The mind is also its product, when
the Sattva movement stops, mind disappears and the people say ‘he is dead’.But the knower says, I am
not consciousness, mind or Sattva, I am apart from the elements and their products. All that is seen is of
five elements, however high an entity may be he is the end product of five elements. Where are the
individuals or Avatars after death? The mind, the word, name and form have no independent existence
apart from the five elements.
For me there is no death and birth, for the mixture of five elements, their essence, their products – the
forms – the starting point is Purusha and Prakriti. Purusha and Prakriti have no forms so how can they
be destroyed? In fact it is ‘moolmaya’, the root cause of the illusion. When Consciousness begins to stir
the forms and the Universe arise and these are my own body. From a tiny drop of Sattva, arises the
entire Universe. Is my own body and world in that Sattva? I refuse to accept, how can it be? It’s a lie.
There is the body so I suffer, you say: there is the world, how can it all be an illusion? But the mind is a
concept all worlds are movements in consciousness, hence, false. When you see the false as false, the
mind settles down and disappears.

There are different human races and creeds each praises and denigrates the others. All these are
movements in Consciousness, emanating from nonbeingness. My beingness sees false as false
therefore, I do not comment on them. Anything that you acquire, even knowledge, is false, zero, try to
transcend the knowledge. Only sometimes, a rare one at the time of death, will realize that he is not the
body, the body disintegrates in the fire and mingles with the five elements.

Brahman is a concept because it is not going to be in my association for long. Just for a short period as
6long as there is the beingness there is the world. For the one who realizes the departure of beingness
there is bliss. The ignorant get involved with beingness, hence there is traumatic suffering for them. All
is suffering – the waking, deep sleep and dream states, the five elements and three gunas, realize this
and get rid of suffering. The ignorant one dies while the one who understands is liberated. The mind
must sing the ‘I am’ without words. Be liberated, if you think you have acquired knowledge and that is
your achievement, then you are still far from Self-knowledge.

From "I am unborn"

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #573 on: October 01, 2013, 08:51:22 PM »
Maharaj: As a seeker, you are told that you are not the body-mind, though you are in the body but you
are knowledge. So we see this all-pervasive knowledge in everything. Body – man or woman – has
form but consciousness has no form. One who considers himself to be a man or woman is not a seeker;
seeker is the one who seeks knowledge.

Prior to the appearance of form in the womb, food stuffs take the form ‘I am’ and that appears in nine
months. With birth the bodily functions begin, the child does not know that it is. As the child begins to
identify, the sense of ‘I amness’ takes shape, only then the mother can teach the misleading headings
like body name and so forth.
Prior to the waking or sleep state is the Parabrahman. The state which gives you knowledge is
Brahman.

Visitor: The need for self-knowledge differs from man to man; intellectuals have no time for all this

M: People who got knowledge were simple people.

V: Is it decided at birth?

M: Knowledge being ignorance is also (ultimately) not required. Your womb being not clean, you
entertain fear, when in the womb for nine months, only the knowledge that ‘you are’ is there – nothing
beyond it. In the womb knowledge is there but it is dormant. In this lighter (Maharaj holds up the
lighter), the flame is dormant, does the lighter know the flame? What do you consider yourself to be? If
you take yourself to be the body you are involved. If you take yourself to be knowledge there is no
involvement. Somebody provoked the Guru in you, it is that Guru that receives knowledge and is the
one that speaks.

V: Isn’t it possible to pretend that one is the Absolute?

M: More important is to get rid of the body-mind sense instead of trying to be the Absolute, the rest
will happen. After the realization of Self, everything happens. Then there is no question of getting
involved or not.

V: But can one experience qualitative changes before and after?

M: Whatever you presume to be will be buried, whatever I am talking too will abandon the body and
disappear. To start with you are that principle which abandons the body and runs away. Second step,
identify with that principle which quits the body. Third step, Jnana, recognizes this Godly state and
transcend. I Repeat, the principle abandoning the body is Godly, full of knowledge, highest is the one
who recognizes this Godly principle and transcends it. This principle, which quits the body, because of
involvement with the body presumes that it is going to die. Actually, the body also has no death; it has
life in association with beingness without beingness it is a dead rat. You are that principle which
10abandons the body, thereafter who are you? The body or that principle? So where is the question of
nursing that principle?

Is the manifest world real? You make a mountain of a molehill, is it real? Here is the world and you are
told to behave accordingly and time passes by. Get to know your true identity and everything will be
clear. All the scriptures are addressed to the mind, while I am talking of finding out what you truly are.
The root of the world is absolute ignorance, only ignorance. Nevertheless, you follow codes to happily
pass your time, miseries come with attachment, become entire, total, and then there is no misery.
Inquiring about the illusion is to go in search of a child born of a barren woman. So your whole life will
not be enough to find it. People go to the moon; they search for the end of the cosmos. Life of Brahman
too is an illusion; there is the end of the cosmos. This illusion (Maya) sends you to find the cosmic
boundary, see its mischief; it does not send you to the centre!

In deep sleep, you awaken and cry out, who creates the illusion? Its consciousness, ‘I woke up’ you are
the basic illusion, you are married to beingness. Whatever the outcome, you will know that beingness
itself is an illusion. Honestly, the knowledge ‘you are’ is the most dishonest principle, you are married
to Brahman. I plant you in the beingness that ‘you are’, then you may go. Understand yourself and all
the riddles will be solved. I am giving you a capital, invest it, investigate and find the truth, investigate
the Self.

Is the dreamworld real or unreal? The incident ‘I awoke’ is itself unreal. Similarly, is your beingness
real or unreal? Even when you think ‘you are’, is that too not a concept?

From "I am unborn"

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #574 on: October 02, 2013, 05:16:51 PM »
Questioner: Why is it that we naturally seem to think of ourselves as separate individuals?

Maharaj: Your thoughts about individuality are really not your own thoughts; they are all
collective thoughts. You think that you are the one who has the thoughts; in fact thoughts arise in
consciousness.
As our spiritual knowledge grows, our identification with an individual body-mind diminishes,
and our consciousness expands into universal consciousness. The life force continues to act, but its
thoughts and actions are no longer limited to an individual. They become the total manifestation. It
is like the action of the wind - the wind doesn't blow for any particular individual, but for the total
manifestation.

Q: As an individual can we go back to the source?

M: Not as an individual; the knowledge "I Am" must go back to its own source.
Now, consciousness has identified with a form. Later, it understands that it is not that form and
goes further. In a few cases it may reach the space, and very often, there it stops. In a very few
cases, it reaches its real source, beyond all conditioning.
It is difficult to give up that inclination of identifying the body as the self. I am not talking to
an individual, I am talking to the consciousness. It is consciousness which must seek its source. Out
of that no-being state comes the beingness. It comes as quietly as twilight, with just a feel of "I Am"
and then suddenly the space is there. In the space, 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.
You are the consciousness, all the titles of the Gods are your names, but by clinging to the
body you hand yourself over to time and death—you are imposing it on yourself.
I am the total universe. When I am the total universe I am in need of nothing because I am
everything. But I cramped myself into a small thing, a body; I made myself a fragment and became
needful. I need so many things as a body.
In the absence of a body, do you, and did you, exist? Are you, and were you, there or not?
Attain that state which is and was prior to the body. Your true nature is open and free, but you cover
it up, you give it various designs.

Maharaj: The "I Amness", the manifest Brahman, and Isvara are all only one; ponder over this and
realize it. This is a rare opportunity, one where all has been explained in great detail, so take full
advantage of it.
You are the manifest Brahman. I have told you many times what your true state is, but, through
force of habit, you again descend into body identification. A stage has now arrived at which you
must give up this bodily identification. The bodily activities will continue until the body drops off,
but you should not identify with them.

Questioner: How are we to do this?

M: You can watch the body, so you are not the body. You can watch the breath, so you are not the
vital breath. In the same way, you are not the consciousness; but you have to become one with the
consciousness. As you stabilize in the consciousness, dispassion for the body and for the
expressions through the body occurs spontaneously. It is a natural renunciation, not a deliberate
one.
It does not mean that you should neglect your worldly duties; carry these out with full zest.

Q: Shouldn't we rediscover the freedom of the little baby from the body?

M: Understand the source of child. The child is a product of the sperm of the father and the ovum
of the mother. Consciousness is there in the child as it is in the parents; it is always the same
consciousness whether in the child or the adult. There is only one consciousness. You must become
one with and stabilize in that consciousness, then you transcend it. That consciousness is your only
capital. Understand it.
To what extent do you know yourself?

Q: I have held the feet of Sat-guru, beyond that I don't know anything.

M: You must do that, but you should understand the meaning of "feet of Sat-guru." Understand
that, as movement begins with the feet, so movement begins from no-knowingness to knowingness.
When the knowingness occurs, that is Sat-guru movement. Go to the source for that movement
where the "I Amness" begins. The effort of the one who has arrested that movement will not go to
waste. Holding the feet of the Sat-guru is the boderline between knowingness and no-knowingness.

Questioner: Don't we have to discard all knowledge?

Maharaj: You must have a thorough knowledge of this consciousness, and having known
everything about the consciousness you come to the conclusion that it is all unreal, and then it
should drop off. Having listened to these talks, sit and meditate, "That which I have heard, is it true
or not?" Then you will understand that this is also to be discarded.
The principle which can pass judgment on whether the world is or is not, that principle
antedates the world. That by which everything is known, whether it is or is not - who knows this?
When I say Parabrahman, then you say that you understand. Names are merely an instrument
for communicating. Do you understand what I am driving at?

Q: The jnani knows that this is all an illusion, that there is no path; but if from within the illusion,
one is convinced that there is a path, and there's somewhere to go, does it make sense to use
techniques to get to that further illusion?

M: Illusion - is it a word or not?

Q: It's a word that relates to a concept.

M: That is also a name only, is it not?

Q: Yes.

M: So what illusory word do you want that will satisfy you?

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #575 on: October 02, 2013, 05:38:30 PM »
Questioner: If there is no difference between what is prior to birth and what is after death there is
no difference, is there any reason for attempting to learn who we are now? Isn't it all the same?

Maharaj: The light coming from the sun and the sun itself -is there any difference?

Q: The only difference is what happens in the middle?

M: Whatever happens between birth and death is also an expression of the consciousness only.
Even in the realm of consciousness you pass the time entertaining various concepts; what else are
you doing?

Q: Is Maharaj playing with various concepts?

M: No. It is the consciousness, it plays by itself.

Q: Does Maharaj's consciousness play, even though he is detached from it?

M: Consciousness is not private property, it is universal.

Q: Though we understand this, sometimes it seems confined to a body.

M: You are trying to understand with the intellect; just be. When I tell you that you are that
dynamic, manifest knowledge, you are everything. What else do you want?

Q: I am aware that I came here because Maharaj gives me the mirror, but this time he is showing
me that I am my own mirror.

M: That is why you should not stay for long.

Q: After we leave here, what are we to do?

M: It is up to you. If you abide in consciousness everything will be happening spontaneously. If
you are still at body-mind level, you will think that you are doing something. If you really abide in
what I say, you become one with your Self. Then people will be serving you, they will fall at your
feet. Whatever is necessary for you will happen. Activities are bound to happen. Consciousness can
never remain inactive, it will always be busy -that is its nature. When you come here, you have
certain expectations, certain aspirations, but after listening to my talks you lose all that.

Q: Even when I have an intuitive understanding of this, what is this reluctance to give up all that I
am not?

M: You have not stabilized firmly in that understanding. Your conviction should be such that no
question at all should arise in future about that. For example, a person is dead and has been
cremated, it is all over, is there any question about that? Like that, it will be all over.

Q: What effort do I need to make toward that?

M: Effortlessly, just be.
When the consciousness fully understands the consciousness, will it embrace the body as
itself? It is in totality; it is not going to pick out a fragment of the manifestation and say," I am this."
The consciousness expresses itself as does a light. This five elemental play is the manifestation
of consciousness, the effulgence of consciousness only. The play of the five elements will finally
merge into the consciousness, because it is an outcome of the consciousness.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #576 on: October 04, 2013, 02:21:49 AM »
Maharaj: Ultimately, you are responsible for your form, because of your beingness you are the sufferer.
In ignorance you are told, worship God and so on. In the knowledgeable state, you know yourself, so
there is no need. You don’t like my talks; you take yourself to be a man and this or that, so you feel
justified. So long there is ‘I am the body’ concept there can be no realization. Transcend, become a
seeker, but those who follow spiritual ideas and still take their body to be real, they are reborn. In the
first stage get convinced that you are not the body. Because of Sattva, sleep, waking and beingness
appear, but when you come to know that you are not there, then what?
If you don’t take into consideration your parents, will you be able to find yourself? Our parents are the
capital from which we find ourselves. You have to realize that the states sleep, waking and beingness
start with parents. You must realize that your falseness begins with your parents. For the appearance of
your form, what did your parents donate or contribute? This is not to be said, just known. Your parents
contributed something for your form to appear. They contributed a part of the body, so the form
appeared. All people are a picture of the bliss their parents enjoyed.
We serve our knowledge; we do everything for that only. All activities are done by the knowledge ‘I
am’. The Ganges flows from Lord Shankara’s head, ‘Ganges’ is knowledge through the five sense
organs. Brahma is depicted with four heads; these represent the four types of speech, Para (source
word), Pashyanti (intangible word), Madhyama (tangible word or thought) and Vaikhari (Spoken
word). For instance, you compose poems from within Para and Pashyanti, they rise to the mind
(Madhyama), and then you recite (Vaikhari) them. I can’t give you knowledge to make a living, but it
can help you rise up in the world. People whose mind is still, without any words for them selfknowledge will be easier. If after listening to my talks your mind is still active, then self-knowledge is
far-off. You may sit quietly, but if your mind goes on wandering here and there, that would indicate
that you are not fit enough to have self knowledge. The mind must be absolutely still or quiet, no
thoughts at all.

Maharaj: Think only about that which is going to give you company for long time.

Visitor: What was my face before conception?

M: From all your experiences will any experience be eternally with you?

V: At present, all experiences are in consciousness. I am trying to go beyond experience, beyond
consciousness.

M: This body will go. Vital breath gone, mind gone, so how will I look?

V: The way as I was before birth.

M: The worldly experiences, what will happen to them?

V: They will go with the body.

M: Ultimately, body and experiences gone, then what will you be like?

V: It is a thing in itself.

M: When the body is not experienced and day and night is not there.

V: No

M: When there is no experience of day and night and no beingness either, what have you attained?
 
V: Nothing

M: What is the result of achievements, experiences?

V: Dissolved like money.

M: Whatever appears eventually disappears. Who is its parent? On what is depends?

V: On body and body depends on beingness and beingness….

M: Depends on beingness. So there is no consciousness, no words to describe?
 
V: Yes

M: So who is established in this knowledge? How will he act?

42V: Different persons will act in different ways according to nature. Maharaj is Nisarga, more
developed, more natural. What is the difference between beingness and mind?
 
M: One who is asking is mind or beingness? Who are you?

V: My mind is asking.

M: Who says so?

V: Mind

M: Without beingness who will say ‘mind’?

V: What is the difference between mind and Consciousness?

M: You are the knower of the mind and Consciousness; That is you. You are not the mind. In deep
sleep and Samadhi, mind is not there, You are still there.

V: Yes

M: That entity, which is throughout there, is YOU. Without taking male or female into consideration,
can you describe?

V: No

M: If ‘you are That’, then do you need anything?

V: I have everything.

M: Then?

V: I am ‘IT’, not I have ‘IT’

M: If you are the Absolute and there is no Consciousness, then what do you need?
 
V: Nothing.
 
M: Existence of ‘I’ Consciousness will be absent. Do you know that?

V: I know it theoretically.

M: Whatever worldly experience you have, is it eternal?
 
V: No

M: Waking and sleep states will they be eternal?

V: No. They have nothing to do with the Absolute.

M: What is the ultimate gain of spiritual experiences? Consciousness will disappear and you will not
know that ‘you are’

V: No profit. No question
.
M: Beingness and whatever you see because of it, is an illusion, isn’t it?

V: I won’t remain. Anything created will be gone, destroyed.

M: Once you know that beingness and the experience of the world are an illusion, an untruth, how will
you act? Although the world appears to be true, is it true?

V: I know this by the mind but no physical experience.

M: The mind, will it be eternally with you?

V: No

M: Don’t answer. But how to act is for you to decide. One who is established in beingness, loses
interest in the world, has no desires and cravings.

V: How does it happen?

M: As to how this happens, you have already answered. So long as you consider yourself a human
being with a body, there will be desires, but if you take yourself to be the Knower of everything…

V: Behind me are so many experiences, I must first get rid of them.

M: Who has accumulated them?

V: That entity which thinks itself to be an independent package of energy in the past.

M: Do you have any experience of this birth?

V: No

M: Then from knowledge?

V: Yes

M: Beingness acts considering itself as a body, but beingness is not the body, it too is temporary. When
the entity was not there, were there any requirements? When I am not well, I take medicines. Do ‘I’
depend on medicine for existence? That thing (beingness) which depends on medicine and food, what
is its use? My beingness depends on medicine and medicine (taken) becomes the soul. Every person
44depends for existence on life. In the absence of need for life, what is going to happen to the man who
depends for his very existence on food-medicine? What can God do for him? Medicine and food
become the body.

V: What need has he for the body?

M: In the absence of beingness, nothing is of any use.

cont...



Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #577 on: October 04, 2013, 02:25:07 AM »
cont..

Another Visitor: After (acquiring) this knowledge, will you be going ahead with your activities?

V: Yes

M: These activities, as a result of what do they happen and whose are they?

V: The Jnani lives out of all encounters. He eats, when hungry; sleeps when sleepy and so on.

M: What is the ultimate? Just as in a dream, no conscious effort is made; similarly, the Jnani acts as if
this world is a dream. You can see with a telescope. But the Seer and the telescope are different. One
who sees is different. The Jnani witnesses the beingness, what is the telescope for the Jnani? You have
the Jnani, the world and the telescope.

V: The telescope (for the Jnani) is the beingness.

M: That beingness is the product of food essence.

V: What about pain? I should have had pain, yet my experience was not of pain, but bliss. I have an
ankle problem, but I had no pain. I felt like a cloud around that ankle. Pain in the world is like pain in
the dream, says Sri Ramana Maharshi

M: How the ‘I’ consciousness appeared? Find out. Sri Ramana Maharshi’s answer is that the world is a
dream. The whole world is in a drop of food essence, Sattva. Beingness depends on food and food is an
illusion. You have knowledge, and the experience of the world, why you have it, you now know.

V: Yes.

M: This world appears old. What is the reason of this miraculous appearance?

V: What appears in a dream?

M: Wake Up! This knowledge – that Sattva, the quintessence of food – is responsible for the world.

V: Yes

M: This food essence may be new, but the world in it appears to be old. Is it not miraculous?

V: Food essence is new, but the world appears old. The Jnani gives no importance to pain even though
he experiences it?

M: Yes. You may live for five years, but in five years the world in you is a world of four ages, is it not
miraculous? Crores of years of the world you experience in a short life span? Now who is false, you or
the world?

V: Both.

M: When you act in the world, don’t forget this.

V: Yes

M: From your experience what is the value of the world and you?
 
V: Nothing

M: So, when you know, and then act, people will say you are Brahma, Krishna or Mohammed.

V: That doesn’t change anything.

M: You have no entity to change.

V: The Jnani has experiences, but attaches no importance to them, whereas, we have responsibilities.
How to draw a line between responsibilities and non-responsibilities?

M: Don’t have firm rules regulating as to what is to be done or not done, that is bondage.

V: In relation to duties, we will have no problems?

M: Who is doing the duties? You talk about activities, say a snake of rubber bit somebody. He got
poisoned; he did all the activities to get rid of the poison. But what is the use of such activities? Despite
of medicines, the poison did not reduce. Whatever you do, your conviction about this knowledge
should not dissolve. Those who come here, they have no more birth, this is your last birth, agreed Paul?

V: I agree. I like that.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #578 on: October 05, 2013, 03:01:50 AM »
Maharaj: Just give attention to yourself and everything else will be alright.

Visitor: We work hard to basically remember this and with a great intensity, rather than using the
Japamala (counting of rosary beads), it also sounds easy, but I’d appreciate more from you, in your
words.

M: The ‘I am’ is all, the God, just know that the ‘I am’ is God, this is the first step, the knowledge ‘I
am’ is yourself. All other activities will follow, you just get established in the knowledge. ‘I am’, it is
the sun, and all other activities are rays.

V: Everything is spun out of ‘I am’?

M: The knowledge ‘I am’, without memories and concepts, is everything. The idea ‘I am the body and
mind’ is not that knowledge. No effort is required, the main thing is that ‘you are’ (or ‘I am’) when you
listen to me and stay there, you’ll understand that the knowledge ‘I am’ is independent of body-mind.
Frydman has described Self-knowledge as factually as possible. Do I depend on you about what I
know? Remember this, that there thousands of experiences, but what is prior to all experiences? You
are that.

V: If we are just aware of ‘I am’, is that enough?

M: When you were a child did know that you were there? What did you do?

V: Nothing

M: Have you understood that the experiences of the world and yourself are without doing anything?

V: Yes

M: Go to the source and be established there, then, there is no change. You might have read the Gita,
who is there to judge its soundness? The knowledge ‘I am’ has to approve whatever is said there.
Establish yourself in the Self, whatever you are prior to the ‘I am’, get established there. When this
abidance in the Self is achieved, all talks will sound gibberish. I lost my shyness to talk; all that I spoke
was profound. The knowledge, in common parlance, is professed in ignorance, like the child out of
ignorance. So I know that worldly knowledge is a product of ignorance and all true knowledge is prior
to Jnana – The Absolute. Surrender to the Guru and meditate on the Self. The reminder that you had
parents is the reminder that ‘you are’. The reminder that parents were is the basic material, the primary
source material. The primary ingredients of the consciousness are the same. Get rid of the pride that
you are a Jnani. Although you try to catch that state, the border of beingness and the Absolute, it is
ephemeral.

Normally even sages have no knowledge of the actual state of affairs. How did the union of the
56beingness and the five elements come by from the Absolute? Your parents explain themselves to you
but do you really have the knowledge that they were your parents? What you have to drive at is, ‘Am I
such a puny principle that is just a product of parents?'

Which pose, stance or word is truthful? Even the four Vedas exclaimed ‘Neti, Neti’ (not this, not this),
but based on which on-going activities of the world did the Vedas say this about the reality? It is
beyond us. Therefore, with me also no honesty is left, whatever the experiences, even the Gods are
limited up to words only. There is no story of Gods beyond words. If Krishna were to listen to me, he
would say ‘I am blessed by his (Maharaj’s) words’.Truth has no form and no name, while religions go
by rules and rituals. Words cannot be true, nevertheless, you must find out with what words you’d like
to identify? With what identity would you like annihilation?

In search of the Self, Prophet Mohammed and other sages could not come to any conclusion in regard
to their identity and say: ‘I am Parabrahman’ or anything else and how could they? Have Christ,
Prophet Mohammed and other Sages said anything about the truth? Where is the proof for
Parabrahman or the truth? In all worldly activities, you are compelled to suffer and enjoy, can you
provide a proof of the Parabrahman? Who will accept the proof furnished and by which authority?
Form and name have been forcibly imposed on me, the primary concept is beingness, I have no name
and form; only emotional understanding. Annihilate yourself by your own identity. Don’t dabble in
what others say, which is your most honest identity? No consciousness, no world. Investigate about
your identity, the one who has realized his identity will not consider anything else more honest than it,
because this identify of beingness is a fraud.

V: Should we not investigate spiritual experiences? We have experiences, but no truth.

M: Have experiences, but inquire about the experienced, are they honest? In the first rainy season there
was birth, in the second there was death, who was born? Was it the rainy season or the person? Only
the realized one can tell as he is nothing, a void. Whatever is, is gone, whatever is not, is not, both are
disposed off, only the truth prevails. After the departure of both, beingness and no-beingness, whatever
remains is the truth. Prior to this accident of the occurrence of body-formation, everyone knows it (the
truth). Only he, who knows that there is nothing, can say that there is the infinite and plenty. All our
thoughts are about others but don’t bother about what others say. It is only because of this accident of
birth that I suffer, but as a matter of fact I have no birth.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #579 on: October 06, 2013, 12:52:45 AM »
My everlasting property is my Guru, the Sadguru, all else is perishable in the realm of the five
elements. So many dissolutions of universes and chaos have occurred, but my Guru is not affected.
Whatever the disciple understands the Guru to be, he becomes that; the difference vanishes, they
become one. In the first meeting the Guru says, ‘you are not the body or name’, as long as you are
without these, you are the reality.
My existence is of no use to me, I have become useless from my point of view, and I am beyond
concepts now. People receive the concepts they like and accordingly they would benefit.

(Note: He doesn’t like to talk; if there is a question, he will answer. Earlier he used to create problems
and solve them. Now he has no interest, he will talk from the point as view of what he understands the
questions to be. Any question still based on ‘I am the body’ idea will not be answered. The
identification with the body is death, identify with the knowledge (‘I am’) and there will be no death.
But people still cling to the body).

V: Does he consider ‘I amness’ to
be similar to realization?

M: The ‘I am’ consciousness is the advertisement of The Absolute. The Absolute is unknown, what
you call Ishwara, Brahma and so forth are hoardings of The Absolute.

V: The one who is free of ‘I amness’ is a Jnani?

M: It is not necessary to be free from the ‘I am’ touch for the Jnani. The Self-realized state is subtler
than space, the Jnani has transcended consciousness. One who has no waking, sleeping and beingness
is a Jnani. Just as Paul Brunton gave publicity to Ramana Maharshi, similarly Ishwara or Brahma is the
publicity department of The Absolute.

V: Two men are walking on the street; one free of ‘I amness’, another self-realized…
 
M: Self-realized means a firm conviction of the ultimate knowledge of the Self, then there is no
deviation from The Absolute.

V: What is the process of Self- realization?

M: The first one is a seeker, once the conviction (about the Self) is there, you are on the other side. Do
you commit suicide with a concept or spontaneously?

V: Suicide is self-inflicted, do you commit suicide spontaneously?

M: In the true eternal state no proof is called for unreality. In unreality you seek a proof, that’s the
chaos of unreality.

V: Realization can be had only in the body, the one who is disembodied and floating in heaven cannot
have realization.

M: Absolutely correct, in realization, there is no color, no design, no from, this conviction must
stabilize.

V: What happens when one dies with concepts?
 
M: According to the concept, it will take concrete shape, that particular concept will take a tangible
shape.

V: When the food body dissolves, conceptualization goes with it?

M: Whose concept dissolves?

V: Body’s

M: When the Jnani drops his body, he has transcended beingness.
 
V: If a person is involved in the concept of beingness, then the touch of ‘I amness’ is not dissolved?
 
M: The eternal message ‘I am’, whatever it maybe, that is being cooked up in the moment. The
message ‘I am’ – chemical – identifies with body and says ‘I am’. A child born has no name, you give
it title.

V: John Smith has idea at death that he is going to be neutron, the ‘I am’ dissolves, now where has the
concept hung?

M: It will be hanging about in the realm of the five elements. This is your concept that John Smith will
enter a womb; it is all the five elemental play.

V: But you said…

M: This is a play of words.

V: But I am presenting Nisargadatta to the world, the concept of John Smith is in the five elements.

M: The one who has the itch of a concept will enjoy or suffer the image of it. What about you? The one
who has no itch will not suffer, you don’t move away from the Self, don’t go into all that, Inquire about
yourself, you have the replies, you already abide in the ultimate, yet you ask questions? Give replies to
your readers from your true stand point; otherwise keep your month shut. I have told you, you are not
the chemical and its qualities, so why bother? But you are dancing to the tune of questions; you are the
truth, this ‘I amness’ has only appeared temporarily. I know that this manifest Brahman or Cosmos is
unreal, time-bound and unstable. The message ‘I am’ has spontaneously come and is the root of the
manifested world. The message ‘I am’, caught hold of the body as its identity and suffering started. The
‘I am’ happened and the world was cooked up. Even this information, you got later, when the ‘I am’
came into friction, recognized the body, mother and so on, prior to that you did not have the message ‘I
am’, you existed, but you did not know. In that non-subjective state, the subject started. In the infinite
state, the ‘I am’ state is temporary; don’t give up your true standpoint otherwise you will be fooled. To
whatever extent you would conduct your search, it would still be in the realm of ‘I amness’. Don’t
retain it (‘I am’) in memory, then you will be happy. I know how the confluence came about between
my true state and the ‘I amness’, so now, in what way am I concerned with Krishna and Arjuna? Once I
came to know about the message ‘I am’, the drama was over.
Shiva worshipped Rama even when he had not incarnated, he said that Rama was ‘Parabrahma’. Rama
did not know this when he was born, his Guru told him. In the Parabrahman state there is no
knowingness, did Rama, the Parabrahma, know that Shiva was worshipping him?

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #580 on: October 08, 2013, 03:05:56 AM »
Q: How do I know who is wise and who is merely clever?

M: If your motives are pure, if you seek truth and nothing else, you will find the right people. Finding
them is easy, what is difficult is to trust them and take full advantage of their advice and guidance.

Q: Is the waking state more important for spiritual practice than sleep?

M: On the whole we attach too much importance, to the waking state. Without sleep the waking
state would be impossible; without sleep one goes mad or dies; why attach so much importance to
waking consciousness, which is obviously dependent on the unconscious? Not only the conscious
but the unconscious as well should be taken care of in our spiritual practice.

Q: How does one attend to the unconscious?

M: Keep the ‘I am’ in the focus of awareness, remember that you are, watch yourself ceaselessly
and the unconscious will flow into the conscious without any special effort on your part. Wrong
desires and fears, false ideas, social inhibitions are blocking and preventing its free interplay with
the conscious. Once free to mingle, the two become one and the one becomes all. 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. You cannot approach it in worship. No external activity can reach the inner
self; worship and prayers remain on the surface only; to go deeper meditation is essential, the
striving to go beyond the states of sleep, dream and waking. In the beginning the attempts are
irregular, then they recur more often, become regular, then continuous and intense, until all
obstacles are conquered.

Q: Obstacles to what?

M: To self-forgetting.

Q: If worship and prayers are ineffectual why do you worship daily, with songs and music, the
image of your Guru!

M: Those who want it, do it. I see no purpose in interfering.

Q: But you take part in it.

M: Yes, it appears so. But why be so concerned with me? Give all your attention to the question:
‘What is it that makes me conscious?’, until your mind becomes the question itself and cannot think
of anything else.

Q: All and sundry are urging me to meditate. I find no zest in meditation, but I am interested in
many other things; some I want very much and my mind goes to them; my attempts at meditation
are so half-hearted. What am I to do?

M: Ask yourself: ‘To whom it all happens?’ Use everything as an opportunity to go within. Light your
way by burning up obstacles in the intensity of awareness. When you happen to desire or fear, it is
not the desire or fear that are wrong and must go, but the person who desires and fears.
There is no point in fighting desires and fears which may be perfectly natural and justified; It is the person,
who is swayed by them, that is the cause of mistakes, past and future. The person should be
carefully examined and its falseness seen; then its power over you will end. After all, it subsides
each time you go to sleep. In deep sleep you are not a self-conscious person, yet you are alive.
When you are alive and conscious, but no longer self-conscious, you are not a person anymore.
During the waking hours you are, as if, on the stage, playing a role, but what are you when the play
is over? You are what you are; what you were before the play began you remain when it is over.
Look at yourself as performing on the stage of life. The performance may be splendid or clumsy, but
you are not in it, you merely watch it; with interest and sympathy, of course, but keeping in mind all
the time that you are only watching while the play -- life -- is going on.

Q: You are always stressing the cognition aspect of reality. You hardly ever mention affection, and
will -- never?

M: Will, affection, bliss, striving and enjoying are so deeply tainted with the personal, that they
cannot be trusted. The clarification and purification needed at the very start of the journey, only
awareness can give. Love and will shall have their turn, but the ground must be prepared. The sun
of awareness must rise first -- all else will follow.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #581 on: October 09, 2013, 04:50:35 AM »
M: You do not realise that your present waking state is one of ignorance. Your question about the
proof of truth is born from ignorance of reality. You are contacting your sensory and mental states in
consciousness, at the point of 'I am', while reality is not mediated, not contacted, not experienced.
You are taking duality so much for granted, that you do not even notice it, while to me variety and
diversity do not create separation. You imagine reality to stand apart from names and forms, while
to me names and forms are the ever changing expressions of reality and not apart from it. You ask
for the proof of truth while to me all existence is the proof. You separate existence from being and
being from reality, while to me it is all one. However much you are convinced of the truth of your
waking state, you do not claim it to be permanent and changeless, as I do when I talk of mine. Yet I
see no difference between us, except that you are imagining things, while I do not.

Q: First you disqualify me from asking about truth, then you accuse me of imagination! What is
imagination to you is reality to me.

M: Until you investigate. I am not accusing you of anything. I am only asking you to question
wisely. Instead of searching for the proof of truth, which you do not know, go through the proofs you
have of what you believe to know. You will find you know nothing for sure -- you trust on hearsay.
To know the truth, you must pass through your own experience.

Q: I am mortally afraid of samadhis and other trances, whatever their cause. A drink, a smoke, a
fever, a drug, breathing, singing, shaking, dancing, whirling, praying, sex or fasting, mantras or
some vertiginous abstraction can dislodge me from my waking state and give me some experience,
extraordinary because unfamiliar. But when the cause ceases, the effect dissolves and only a
memory remains, haunting but fading.
Let us give up all means and their results, for the results are bound by the means; let us put the
question anew; can truth be found?

M: Where is the dwelling place of truth where you could go in search of it? And how will you know
that you have found it? What touchstone do you bring with you to test it? You are back at your initial
question: What is the proof of truth? There must be something wrong with the question itself, for you
tend to repeat it again and again. Why do you ask what are the proofs of truth? Is it not because
you do not know truth first hand and you are afraid that you may be deceived? You imagine that
truth is a thing which carries the name 'truth' and that it is advantageous to have it, provided it is genuine.
 Hence your fear of being cheated. You are shopping for truth, but you do not trust the
merchants. You are afraid of forgeries and imitations.

Q: I am not afraid of being cheated. I am afraid of cheating myself.

M: But you are cheating yourself in your ignorance of your true motives. You are asking for truth,
but in fact you merely seek comfort, which you want to last for ever. Now, nothing, no state of mind,
can last for ever. In time and space there is always a limit, because time and space themselves are
limited. And in the timeless the words 'for ever' have no meaning. The same with the 'proof of truth'.
In the realm of non-duality everything is complete, its own proof, meaning and purpose. Where all is
one, no supports are needed. You imagine that permanence is the proof of truth, that what lasts
longer is somehow more true. Time becomes the measure of truth. And since time is in the mind,
the mind becomes the arbiter and searches within itself for the proof of truth -- a task altogether
impossible and hopeless!

Q: Sir, were you to say: Nothing is true, all is relative, I would agree with you. But you maintain
there is truth, reality, perfect knowledge, therefore I ask: What is it and how do you know? And what
will make me say: Yes, Maharaj was right?

M: You are holding on to the need for a proof, a testimony, an authority. You still imagine that truth
needs pointing at and telling you: 'Look, here is truth'. It is not so. Truth is not the result of an effort,
the end of a road. It is here and now, in the very longing and the search for it. It is nearer than the
mind and the body, nearer than the sense 'I am'. You do not see it because you look too far away
from yourself, outside your innermost being. You have objectified truth and insist on your standard
proofs and tests, which apply only to things and thoughts.

Q: All I can make out from what you say is that truth is beyond me and I am not qualified to talk
about it.

M: You are not only qualified, but you are truth itself. Only you mistake the false for the true.

Q: You seem to say: Don't ask for proofs of truth. Concern yourself with untruth only.

M: The discovery of truth is in the discernment of the false. You can know what is not. What is --
you can only be. Knowledge is relative to the known. In a way it is the counterpart of ignorance.
Where ignorance is not, where is the need of knowledge? By themselves neither ignorance nor
knowledge have being. They are only states of mind, which again is but an appearance of
movement in consciousness which is in its essence immutable.

Q: Is truth within the realm of the mind or beyond?

M: It is neither, it is both. It cannot be put into words.

Q: This is what I hear all the time -- inexpressible (anirvachaniya). It does not make me wiser.

M: It is true that it often covers sheer ignorance. The mind can operate with terms of its own
making, it just cannot go beyond itself. That which is neither sensory nor mental,
and yet without which neither sensory nor the mental can exist, cannot be contained in them.
Do understand that the mind has its limits; to go beyond, you must consent to silence.

Q: Can we say that action is the proof of truth? It may not be verbalised, but it may be
demonstrated.

M: Neither action nor inaction. It is beyond both.

Q: Can a man ever say: 'Yes, this is true'? Or is he limited to the denial of the false? In other
words, is truth pure negation? Or, does a moment come when it becomes assertion?

M: Truth cannot be described, but it can be experienced.

Q: Experience is subjective, it cannot be shared. Your experiences leaves me where I am.

M: Truth can be experienced, but it is not mere experience. I know it and I can convey it, but only if
you are open to it. To be open means to want nothing else.

Q: I am full of desires and fears. Does it mean that I am not eligible for truth?

M: Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be
brought about. It is the primary, the unborn, the ancient source of all that is. You are eligible
because you are. You need not merit truth. It is your own. Just stop running away by running after.
Stand still, be quiet.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #582 on: October 10, 2013, 02:55:17 AM »
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 #583 on: October 11, 2013, 03:39:55 AM »

Questioner:
 If someone understands the truth, does this have any effect on the world at large?

Maharaj:
The first thing that happens is that the individuality is lost, and whatever happens then is seen as total functioning; the understanding of the total functioning cannot be divided. There is no question of "I" or "you" understanding something. It IS understanding.This knowledge is not found in books. It is not intellectual knowledge. Although this consciousness functions through millions of forms, it is one and the same consciousness.We have this conviction that I am, I exist, I'm alive. That conviction is because of the consciousness, and consciousness is not aware of itself unless the body is there,so what is the relationship? Consciousness is the taste of this physical form. If the form is not there, the taste is not there. The body is the essence of food and the consciousness is the essence of the physical form. If this is properly understood, is there any individuality? This individuality is a process of manifestation

Q:
Why does the consciousness want to preserve itself in a particular form ?

M:
When the consciousness identifies itself with a form, it is the nature of this identity to want to continue as long as possible. Consciousness loves that identification so much that it wants to continue.

Q:
 If this individuality is lost, will consciousness still want to continue?

M:
Once consciousness has lost its individuality and has become one with the universe, it will have no need to continue?

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #584 on: October 11, 2013, 11:33:30 PM »

Nothing you do will change you,
                      for you need no change!

Sri Nisargadatta Maharaj