Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 606913 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #600 on: October 29, 2013, 01:19:41 AM »

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? --
--  Ah! Now we shall come to the truth. Please understand as truth, that you are not an individual, a 'person'. The person, that one thinks one is, is only a product of imagination and the self is the victim of this illusion. 'Person' cannot exist in its own right. It is the self, consciousness, that mistakenly believes that there is a person and is conscious of being it. Change your viewpoint --
-- When you were in deep sleep, did the phenomenal world exist for you? Can you not intuitively and naturally visualize your pristine state - your original being - before this body-consciousness condition intruded upon you unasked, unaided? In that state, were you conscious of your 'existence'? Certainly not --
--  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'? --
--  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?


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #601 on: November 04, 2013, 09:06:11 PM »

From consciousness alone we are directed to act.
Consciousness appears on Awareness and acts.
Awareness does not act, it is the pure witness.
The consciousness of you, or Pure consciousness I
 is the ‘Ishwara’ or God or ‘I am’ state i.e., Universal consciousness.
This is not personal consciousness.
The whole world is created by the consciousness.
When this consciousness is limited to an individual,
 it becomes the ego, intellect, mind or ‘Jiva’.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #602 on: November 05, 2013, 09:27:16 PM »
Maharaj: Everyone’s perspective is different you can’t see, what I see.
Visitor: So the best is to give attention to the beingness or ‘I am’
M: Although you look at beingness you are not in it, you are outside it.
Through it you can describe the world, but the Seer, the one who sees, is
beyond. Words are within consciousness, they cannot describe the Knower.
Your beingness too is temporary, it too is a concept. With this telescope
(beingness) you can see, the One who sees is different from the telescope you
can’t see the Seer with it. All words are within beingness, I am the knower
of beingness, I blame no one in the world, people are poor but the poorest
are the rich, they want more and more. So long as you consider yourself
within beingness, you’ll have needs; the knower of beingness will not need
V: How to attain the first glimpse of the establishment by knowledge?
M: That knowledge which depends on intellect is not knowledge at all;
knowledge which I give is eternal. The knowledge of the world is to till the
world. When we say one is thirty, we count time from the moment beingness
has appeared. It is not your time, so life is the duration of beingness. Prior
to the appearance of beingness you were there, with beingness come birth
and death, but you are eternally there. You experience day and night
because of beingness, prior to it you were complete, not needing both. When
a palmist predicts your lifespan, he predicts the age of beingness, not yours,
you were there prior to beingness. You are that eternal principle which
witnesses everything, but because you consider yourself a person, you suffer
V: The leg broken so there is pain.
M: Yes, because of the body. Beingness is the result of the body, so there is
pain. But there is nothing wrong, this is body is at the bequest of the food
essence, in that essence is beingness and you are neither, you are the
witness of it. The one, who considers oneself to be born as a body, will not
like this knowledge, but the one who says ‘I am not the body’ will like it.
Prior to beingness there was no night and day, life means the experience of
days, varying from 100 years to hours. Once you are established in
knowledge, what is there to do? 

V: Whatever you do, you’ll be better off. There would be no fear.
M: Fear from whom? When we say birth, it means the birth of time, not
your birth, time means days. People identify themselves with days, hence
the fear of death, otherwise they are just days. A day is over, so over. Even
if doer-ship remains, it doesn’t matter, you be a witness. You are not in
beingness, things happen, you don’t do anything. Because of beingness
there is suffering, but you are the witness of whatever happens. Your
questions are from the ignorance due to the body concept while my replies
are from the standpoint of whatever you really are, so the questions and
answers normally don’t tally.
With the experience of day and night began the experience of pleasure and
pain. With beingness began this needy nature, prior to beingness it was not
there. People who have no self-knowledge, what do they usually say? Just
as you keep a grain on your palm and see it clearly, knowledge must be that
You experience the waking and sleep states because of the Brahma aperture
(Brahma-Randhra) in the head. What is it that you see? Sense organs are
in different parts of the body, but the experiences are in the aperture. These
are so many descriptions of it, but ultimately it is very tiny. I am from That
Village where there is no day or night. Thousands of suns look very, very
You consider birth as your birth, but it is just an appearance and
experience of beingness and nothing more. Your concepts have become your
bondage. I do not blame anyone, because beingness is not in one’s control.
Coming here, then, is not in your control, you are automatically drawn.
One is already liberated; the bondage lies in ‘me’ and ‘mine’, these are
obstacles that don’t allow you to get to the truth. People, who have many
relatives, are far more worried about them (relatives) than about
themselves, such are their obstacles. Even after they get this knowledge,
they are engrossed in family life and sex; there is no time for anything else.
The liberation is already there, but our concepts are our bondage. This life
is predetermined for a certain number of days and then it is over.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #603 on: November 07, 2013, 04:47:40 AM »
Sri Nisargadatta Maharaj and   Bhainath Maharaj

Do understand that you are destined for enlightenment. Co-operate with your destiny, dont go against it, dont thwart it. Allow it to fulfil itself. All you have to do is to give attention to the obstacles created by the foolish mind.

There are no conditions to fulfil. There is nothing to be done, nothing to be given up. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field. It is your idea that you have to do things that entangle you in results of your efforts-the motive, the desire, the failure to achieve, the sense of frustration-all this holds you back. Simply look at whatever happens and know that you are beyond it.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #604 on: November 09, 2013, 01:41:18 AM »
Questioner: When an ordinary man dies, what happens to him?

Maharaj: According to his belief it happens, As life before death is but imagination, so is life after.
The dream continues.

Q: And what about the jnani?

M: The jnani does not die because he was never born.

Q: He appears so to others.

M: But not to himself. In himself he is free of things -- physical and mental.

Q: Still you must know the state of the man who died. At least from your own past lives.

M: Until I met my Guru I knew so many things. Now I know nothing, for all knowledge is in dream
only and not valid. I know myself and I find no life nor death in me, only pure being -- not being this
or that, but just being. But the moment the mind, drawing on its stock of memories, begins to
imagine, it fills the space with objects and time with events. As I do not know even this birth, how
can I know past births? It is the mind that, itself in movement, sees everything moving, and having
created time, worries about the past and future. All the universe is cradled in consciousness (maha
tattva), which arises where there is perfect order and harmony (maha sattva). As all waves are in
the ocean, so are all things physical and mental in awareness. Hence awareness itself is all
important, not the content of it. Deepen and broaden your awareness of yourself and all the
blessings will flow. You need not seek anything, all will come to you most naturally and effortlessly.
The five senses and the four functions of the mind -- memory, thought, understanding and selfhood;
the five elements -- earth, water, fire, air and ether; the two aspects of creation -- matter and spirit,
all are contained in awareness.

Q: Yet, you must believe in having lived before.

M: The scriptures say so, but I know nothing about it. I know myself as I am; as I appeared or will
appear is not within my experience. It is not that I do not remember. In fact there is nothing to
remember. Reincarnation implies a reincarnating self. There is no such thing. The bundle of
memories and hopes, called the 'I', imagines itself existing everlastingly and creates time to
accommodate its false eternity: To be, I need no past or future. All experience is born of
imagination; I do not imagine, so no birth or death happens to me. Only those who think themselves
born can think themselves re-born. You are accusing me of having been born -- I plead not guilty!
All exists in awareness and awareness neither dies nor is re-born. It is the changeless reality itself.
All the universe of experience is born with the body and dies with the body; it has its beginning and
end in awareness, but awareness knows no beginning, nor end. If you think it out carefully and
brood over it for a long time, you will come to see the light of awareness in all its clarity and the
world will fade out of your vision. It is like looking at a burning incense stick, you see the stick and
the smoke first; when you notice the fiery point, you realise that it has the power to consume
 mountains of sticks and fill the universe with smoke. Timelessly the self actualises itself, without
exhausting its infinite possibilities. In the incense stick simile the stick is the body and the smoke is
the mind. As long as the mind is busy with its contortions, it does not perceive its own source. The
Guru comes and turns your attention to the spark within. By its very nature the mind is outward
turned; it always tends to seek for the source of things among the things themselves; to be told to
look for the source within, is, in a way, the beginning of a new life. Awareness takes the place of
consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided;
awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I
am aware' in awareness. Consciousness is an attribute while awareness is not; one can be aware
of being conscious, but not conscious of awareness. God is the totality of consciousness, but
awareness is beyond all -- being as well as not-being.

Q: I had started with the question about the condition of a man after death. When his body is
destroyed, what happens to his consciousness? Does he carry his senses of seeing, hearing etc.
along with him or does he leave them behind? And, if he loses his senses, what becomes to his

M: Senses are mere modes of perception. As the grosser modes disappear, finer states of
consciousness emerge.

Q: Is there no transition to awareness after death?

M: There can be no transition from consciousness to awareness, for awareness is not a form of
consciousness. Consciousness can only become more subtle and refined and that is what happens
after death. As the various vehicles of man die off, the modes of consciousness induced by them
also fade away.

Q: Until only unconsciousness remains?

M: Look at yourself talking of unconsciousness as something that comes and goes! Who is there to
be conscious of unconsciousness? As long as the window is open, there is sunlight in the room.
With the windows shut, the sun remains, but does it see the darkness in the room? Is there anything
like darkness to the sun? There is no such thing as unconsciousness, for unconsciousness is not
experienceable. We infer unconsciousness when there is a lapse in memory or communication. If I
stop reacting, you will say that I am unconscious. In reality I may be most acutely conscious, only
unable to communicate or remember.

Q: I am asking a simple question: there are about four billion people in the world and they are all
bound to die. What will be their condition after death -- not physically, but psychologically? Will their
consciousness continue? And if it does, in what form? Do not tell me that I am not asking the right
question, or that you do not know the answer, or that in your world my question is meaningless; the
moment you start talking about your world and my world as different and incompatible, you build a
wall between us. Either we live in one world or your experience is of no use to us.

M: Of course we live in one world. Only I see it as it is, while you don't. You see yourself in the
world, while I see the world in myself. To you, you get born and die, while to me, the world appears
and disappears. Our world is real, but your view of it is not. There is no wall between us, except the
one built by you. There is nothing wrong with the senses, it is your imagination that misleads you.
 It covers up the world as it is, with what you imagine it to be -- something existing independently of
you and yet closely following your inherited, or acquired patterns. There is a deep contradiction in
your attitude, which you do not see and which is the cause of sorrow. You cling to the idea that you
were born into a world of pain and sorrow; I know that the world is a child of love, having its
beginning, growth and fulfilment in love. But I am beyond love even.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #605 on: November 11, 2013, 08:32:48 PM »
      Don't try to reform yourself, just see the futility of all change. The changeful keeps on changing while the changeless is waiting. Do not expect the changeful to take you to the changeless - it can never happen. Only when the very idea of changing is seen as false and abandoned, the changeless can come into its own.

Most people's activities are valueless, if not outright destructive. Dominated by desire and fear, they can do nothing good. Ceasing to do evil precedes beginning to do good. Hence the need for stopping all activities for a time, to investigate one's urges and their motives, see all that is false in one's life, purge the mind of all evil and then only restart work, beginning with one's obvious duties.

If you are earnest, you will find that in the end you will get fed up with roaming and regret the waste of energy and time. To find your self you need not take a single step.

The self-styled gurus talk of ripeness and effort, of merits and achievements, of destiny and grace; all these are mere mental formations, projections of an addicted mind. Instead of helping, they obstruct.

Do not rush into activity. Neither learning nor action can really help.

It is not what you do, but what you stop doing that matters.

Activity is not action. Action is hidden, unknown, unknowable. You can only know the fruit.

Action does not lead to perfection; perfection is expressed in action.

There is a difference between work and mere activity. All nature works. Work is nature, nature is work. On the other hand, activity is based on desire and fear, on longing to possess and enjoy, on fear of pain and annihilation. Work is by the whole for the whole, activity is by oneself for oneself.

Your mind is steeped in the habits of evaluation and acquisition, and will not admit that the incomparable and unobtainable are waiting timelessly within your own heart for recognition. All you have to do is to abandon all memories and expectations. Just keep yourself ready in utter nakedness and nothingness.

Do nothing, just be. In being all happens naturally.

Be nothing, know nothing, have nothing. This is the only life worth living, the only happiness worth having.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #606 on: November 12, 2013, 09:47:59 PM »

         That which you are, your true self, you love it, and whatever you do, you do for your own happiness.  To find it, to know it, to cherish it is your basic urge.  Since time immemorial you loved yourself, but never wisely.  Use your body and mind wisely in the service of the self, that is all.  Be true to your own self, love yourself absolutely.  Do not pretend that you love others as yourself.  Unless you have realized them as one with yourself, you cannot love them.  Don't pretend  to be what you are not, don't refuse to be what you are.  Your love of others is the result of self- knowledge, not its cause.  Without self-realization, no virtue is genuine.  When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously.  When you realize the depth and fullness of yourself, you know that every living being and the entire universe are included in your affection.  But when you look at anything as separate from you, you cannot love it for you are afraid of it.  Alienation causes fear and fear deepens alienation.  It is a vicious circle.  Only self-realization can break it.  Go for it resolutely.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #607 on: November 15, 2013, 05:28:44 PM »
Questioner: From the beginning of my life I am pursued by a sense of incompleteness. From
school to college, to work, to marriage, to affluence, I imagined that the next thing will surely give
me peace, but there was no peace. This sense of unfulfillment keeps on growing as years pass by.

Maharaj: As long as there is the body and the sense of identity with the body, frustration is
inevitable. Only when you know yourself as entirely alien to and different from the body, will you find
respite from the mixture of fear and craving inseparable from the 'I-am-the-body' idea. Merely
assuaging fears and satisfying desires will not remove this sense of emptiness you are trying to
escape from; only self-knowledge can help you. By self-knowledge I mean full knowledge of what
you are not. Such knowledge is attainable and final; but to the discovery of what you are there can
be no end. The more you discover, the more there remains to discover.

Q: For this we must have different parents and schools, live in a different society.

M: You; cannot change your circumstances, but your attitudes you can change. You need not be
attached to the non-essentials. Only the necessary is good. There is peace only in the essential.

Q: It is truth I seek, not peace.

M: You cannot see the true unless you are at peace. A quiet mind is essential for right perception,
which again is required for self-realisation.

Q: I have so much to do. I just cannot afford to keep my mind quiet.

M: It is because of your illusion that you are the doer. In reality things are done to you, not by you.

Q: If I just let thingngs happen, how can I be sure that they will happen my way? Surely I must bend
them to my desire.

M: Your desire just happens to you along with its fulfilment, or non-fulfilment. You can change
neither. You may believe that you exert yourself, strive and struggle. Again, it all merely happens,
including the fruits of the work. Nothing is by you and for you. All is in the picture exposed on the
cinema screen, nothing in the light, including what you take yourself to be, the person. You are the
light only.

Q: If I am light only, how did I come to forget it?M: You have not forgotten.
 It is in the picture on the screen that you forget and then remember.
You never cease to be a man because you dream to be a tiger. Similarly you are pure light
appearing as a picture on the screen and also becoming one with it.

Q: Since all happens, why should I worry?

M: Exactly. Freedom is freedom from worry. Having realised that you cannot influence the results,
pay no attention to your desires and fears. Let them come and go. Don't give them the nourishment
of interest and attention.

Q: If I turn my attention from what happens, what am I to live by?

M: Again it is like asking: 'What shall I do, if I stop dreaming?' Stop and see. You need not be
anxious: 'What next?' There is always the next. Life does not begin nor, end: immovable -- it moves,
momentary -- it lasts. Light can not be exhausted even if innumerable pictures are projected by it.
So does life fill every shape to the brim and return to its source, when the shape breaks down.

Q: If life is so wonderful, how could ignorance happen?

M: You want to treat the disease without having seen the patient! Before you ask about ignorance,
why don't you enquire first, who is the ignorant? When you say you are ignorant, you do not know
that you have imposed the concept of ignorance over the actual state of your thoughts and feelings.
Examine them as they occur, give them your full attention and you will find that there is nothing like
ignorance, only inattention. Give attention to what worries you, that is all. After all, worry is mental
pain and pain is invariably a call for attention. The moment you give attention, the call for it ceases
and the question of ignorance dissolves. Instead of waiting for an answer to your question, find out
who is asking the question and what makes him ask it. You will soon find that it is the mind, goaded
by fear of pain, that asks the question. And in fear there is memory and anticipation, past and
future. Attention brings you back to the present, the now, and the presence in the now is a state
ever at hand, but rarely noticed.

Q: You are reducing sadhana to simple attention. How is it that other teachers teach complete,
difficult and time-consuming courses?

M: The Gurus usually teach the sadhanas by which they themselves have reached their goal,
whatever their goal may be. This is but natural, for their own sadhana they know intimately. I was
taught to give attention to my sense of 'I am’ and I found it supremely effective. Therefore, I can
speak of it with full confidence. But often people come with their bodies, brain and minds so
mishandled, perverted and weak, that the state of formless attention is beyond them. In such cases,
some simpler token of earnestness is appropriate. The repetition of a mantra, or gazing at a picture
will prepare their body and mind for a deeper and more direct search. After all, it is earnestness that
is indispensable, the crucial factor. Sadhana is only a vessel and it must be filled to the brim with
earnestness, which is but love in action. For nothing can be done without love.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #608 on: November 18, 2013, 10:12:22 PM »

      By all means attend to your duties. Action, in which you are not 
emotionally involved and which is beneficial and does not cause 
suffering will not bind you. You may be engaged in several directions 
and work with enormous zest, yet remain inwardly free and quiet, with 
a mirror like mind, which reflects all, without being affected.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #609 on: November 25, 2013, 01:08:11 AM »

      Pleasure puts you to sleep and pain wakes you up.
If you don't want to suffer, don't go to sleep. 


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #610 on: November 27, 2013, 05:58:40 PM »

       "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."


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #611 on: November 29, 2013, 08:03:47 PM »

    "There is no need of a way out
. Don't you see that a way out is also part of the dream?
All you have to do is see the dream as a dream."


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #612 on: December 14, 2013, 02:39:05 AM »
    "He is that 'Aloneness' which remains as peaceful
 Existence after the disappearance of the world of the five elements,
which became tired after its multi-faceted internal play in all."

Sri Siddharmeshwar Maharaj 


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #613 on: December 15, 2013, 12:15:24 AM »

      "Whatever you understand, you are not that.
In non-understanding you understand yourself."


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #614 on: December 17, 2013, 04:53:04 AM »

      "When Pure Knowledge takes the shape of an object, an idea, or a thought, it then becomes categorised as particular knowledge. Particular knowledge, being artificial, is by nature transient and lasts only for a very short period of time. It is inherently transient and of an unsteady nature."

Sri Siddharameshwar Maharaj