Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 177974 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #645 on: August 15, 2014, 02:09:10 AM »
     Circumstances and conditions rule the ignorant.
The knower of reality is not compelled.
The only law he obeys is that of love. 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #646 on: August 15, 2014, 11:23:53 PM »
"Whatever spiritual and worldly activities are happening through you,
 they are merely entertainments for passing the time."

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #647 on: August 16, 2014, 10:55:08 PM »

In nature nothing is at standstill,
everything pulsates, appears and disappears.
Heart, breath, digestion, sleep and waking - birth and death -
 everything comes and goes in waves.
 Rhythm, periodicity, harmonious alternation of extremes is the rule.
No use rebelling against the very pattern of life.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #648 on: August 17, 2014, 11:41:43 PM »
Questioner: The Indian tradition tells us that the Guru is indispensable. What is he indispensable
for? A mother is indispensable for giving the child a body. But the soul she does not give. Her role is
limited. How is it with the Guru? Is his role also limited, and if so, to what? Or is he indispensable
generally, even absolutely?

Maharaj: The innermost light, shining peacefully and timelessly in the heart, is the real Guru. All
others merely show the way.

Q: I am not concerned with the inner Guru. only with the one that shows the way. There are
people who believe that without a Guru Yoga is inaccessible. They are ever in search of the right
Guru, changing one for another. Of what value are such Gurus?

M: They are temporary, time-bound Gurus. You find them in every walk of life. You need them for
acquiring any knowledge or skill.

Q: A mother is only for a lifetime, she begins at birth and ends at death. She is not for ever.

M:. Similarly, the time-bound Guru is not for ever. He fulfils his purpose and yields his place to the
next. It is quite natural and there is no blame attached to it.

Q: For every kind of knowledge, or skill, do I need a separate Guru?

M: There can be no rule in these matters, except one 'the outer is transient, the innermost --
permanent and changeless', though ever new in appearance and action.

Q: What is the relation between the inner and the outer Gurus?

M: The outer represent the inner, the inner accepts the outer -- for a time.

Q: Whose is the effort?

M: The disciple's, of course. The outer Guru gives the instructions, the inner sends the strength;
the alert application is the disciple's. Without will, intelligence and energy on the part of the disciple
the outer Guru is helpless. The inner Guru bids his chance. Obtuseness and wrong pursuits bring
about a crisis and the disciple wakes up to his own plight. Wise is he who does not wait for a shock,
which can be quite rude.

Q: Is it a threat?

M: Not a threat, a warning. The inner Guru is not committed to non-violence. He can be quite
violent at times, to the point of destroying the obtuse or perverted personality. Suffering and death,
as life and happiness, are his tools of work. It is only in duality that non-violence becomes the
unifying law.

Q: Has one to be afraid of his own self?

M: Not afraid, for the self means well.. But it must be taken seriously. It calls for attention and
obedience; when it is not listened to, it turns from persuasion to compulsion, for while it can wait, it
shall not be denied. The difficulty lies not with the Guru, inner or outer. The Guru is always
available. It is the ripe disciple that is lacking. When a person is not ready, what can be done?

Q: Ready or willing?

M: Both. It comes to the same. In India we call it adhikari. It means both capable and entitled.

Q: Can the outer Guru grant initiation (diksha)?

M: He can give all kinds of initiations, but the initiation into Reality must come from within.

Q: Who gives the ultimate initiation?

M: It is self-given.

Q: I feel we are running in circles. After all, I know one self only, the present, empirical self. The
inner or higher self is but an idea conceived to explain and encourage. We talk of it as having
independent existence. It hasn't.

M: The outer self and the inner both are imagined. The obsession of being an 'I' needs another
obsession with a 'super-l' to get cured, as one needs another thorn to remove a thorn, or another
poison to neutralise a poison. All assertion calls for a denial, but this is the first step only. The next
is to go beyond both.

Q: I do understand that the outer Guru is needed to call my attention to myself and to the urgent need of doing something about myself
. I also understand how helpless he is when it comes to any
deep change in me. But here you bring in the sadguru, the inner Guru, beginningless, changeless,
the root of being, the standing promise, the certain goal. Is he a concept or a reality?

M: He is the only reality. All else is shadow, cast by the body mind (deha-buddhi) on the face of
time. Of course, even a shadow is related to reality, but by itself it is not real.

Q: I am the only reality I know. The sadguru is there as long as I think of him. What do I gain by
shifting reality to him?

M: Your loss is your gain. When the shadow is seen to be a shadow only, you stop following it. You
turn round and discover the sun which was there all the time -- behind your back!

Vladimir

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #649 on: August 18, 2014, 07:46:03 PM »
New book by Nisargadatta Maharaj issued:
http://www.youtube.com/watch?v=NaIvHDpbFqM#t=207

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #650 on: August 24, 2014, 06:47:13 PM »
Thank You Very much for the link,dear Vladimir!!!

With love and prayers,

Nagaraj

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #651 on: August 24, 2014, 08:17:50 PM »
"My Heart wants you awake. I see you suffer in your dream and I know that you must wake up to end your woes.  When you see your dream as dream, you wake up.  But in your dream itself I am not interested.  Enough for me to know that you must wake up.  You need not bring your dream to a definite conclusion, or make it noble, or happy, or beautiful; all you need is to realise that you are dreaming.  Stop imagining, stop believing.  See the contradictions, the incongruities, the falsehood and the sorrow of the human state, the need to go beyond.  Within the immensity of space floats a tiny atom of Consciousness, and in it the entire Universe is contained.?
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #652 on: August 24, 2014, 10:20:25 PM »

If you really want to help a person, keep away.
If you are emotionally committed to helping, you will fail to help.
You may be very busy and be very pleased with your charitable nature,
but not much will be done.
A man is really helped when he is no longer in need of any help.
All else is futility.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #653 on: August 24, 2014, 11:45:46 PM »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #654 on: August 25, 2014, 11:34:43 PM »

All happiness comes from awareness.
 The more we are conscious, the deeper the joy.
Acceptance of pain, non-resistance, courage and endurance
- these open deep and perennial sources of real happiness, true bliss.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #655 on: September 01, 2014, 10:05:48 PM »

If you need time to achieve something, it must be false.
The real is always with you; you need not wait to be what you are.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #656 on: September 04, 2014, 01:13:57 AM »
Q: On what side is the witness? Is it real or unreal?

M: Nobody can say; 'I am the witness'. The 'I am' is always witnessed. The state of detached awareness is the witnessed consciousness, the 'mirror mind'. It rises and sets with its object thus it is not quite the real. Whatever its object and thus it is not quite the real. Whatever its object, it remains the same, hence it is also real. It partakes of both the real and the unreal and is therefore a bridge between the two.

Q: If all happens only to the 'I am', if the 'I am' is the known and the knower and the knowledge itself, what does the witness do? Of what use is it?

M: It does nothing and is of no use whatsoever.

Q: Then why do we talk of it?

M: Because it is there. The bridge serves one purpose only to cross over. You don't build houses on a bridge. The 'I am' looks at things, the witness sees through them. It sees them as they are unreal and transient. To say 'not me, not mine' is the task of the witness.

All knowledge is ignorance.


« Last Edit: September 04, 2014, 01:54:55 AM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #657 on: September 05, 2014, 01:41:20 AM »

To be a person is to be asleep.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #658 on: September 27, 2014, 12:26:57 AM »
Questioner: I have just arrived from Sri Ramanashram. I have spent seven months there.

Maharaj: What practice were you following at the Ashram?

Q: As far as I could, I concentrated on the 'Who am l'?

M: Which way were you doing it? Verbally?

Q: In my free moments during the course of the day. Sometimes I was murmuring to myself 'Who
am l?' 'I am, but who am l?' Or, I did it mentally. Occasionally I would have some nice feeling, or get
into moods of quiet happiness. On the whole I was trying to be quiet and receptive, rather than
labouring for experiences.

M: What were you actually experiencing when you were in the right mood?

Q: A sense of inner stillness, peace and silence.

M: Did you notice yourself becoming unconscious?

Q: Yes, occasionally and for a very short time. Otherwise I was just quiet, inwardly and outwardly.

M: What kind of quiet was it? Something akin to deep sleep, yet conscious all the same. A sort of
wakeful sleep?

Q: Yes. Alertly asleep. (jagrit-sushupti).

M: The main thing is to be free of negative emotions -- desire, fear etc., the 'six enemies' of the
mind. Once the mind is free of them, the rest will come easily. Just as cloth kept in soap water will
become clean, so will the mind get purified in the stream of pure feeling.
When you sit quiet and watch yourself, all kinds of things may come to the surface. Do nothing
about them, don't react to them; as they have come so will they go, by themselves. All that matters
is mindfulness, total awareness of oneself or rather, of one's mind.

Q: By 'oneself' do you mean the daily self?

M: Yes, the person, which alone is objectively observable. The observer is beyond observation.
What is observable is not the real self.

Q: I can always observe the observer, in endless recession.

M: You can observe the observation, but not the observer. You know you are the ultimate observer
by direct insight, not by a logical process based on observation. You are what you are, but you
know what you are not. The self is known as being, the not-self is known as transient. But in reality
all is in the mind. The observed, observation and observer are mental constructs. The self alone is.

Q: Why does the mind create all these divisions?

M: To divide and particularise is in the mind's very nature. There is no harm in dividing. But
separation goes against fact. Things and people are different, but they are not separate. Nature is
one, reality is one. There are opposites, but no opposition.

Q: I find that by nature I am very active. Here I am advised to avoid activity. The more I try to
remain inactive, the greater the urge to do something. This makes me not only active outwardly, but
also struggling inwardly to be what by nature I am not. Is there a remedy against longing for work?

M: 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.

Q: Is there a remedy against activity?

M: Watch it, and it shall cease. Use every opportunity to remind yourself that you are in bondage,
that whatever happens to you is due to the fact of your bodily existence. Desire, fear, trouble, joy,
they cannot appear unless you are there to appear to. Yet, whatever happens, points to your
existence as a perceiving centre. Disregard the pointers and be aware of what they are pointing to.
It is quite simple, but it needs be done. What matters is the persistence with which you keep on
returning to yourself.

Q: I do get into peculiar states of deep absorption into myself, but unpredictably and momentarily. I
do not feel myself to be in control of such states.

M: The body is a material thing and needs time to change. The mind is but a set of mental habits,
of ways of thinking and feeling, and to change they must be brought to the surface and examined.
This also takes time. Just resolve and persevere, the rest will take care of itself.

Q: I seem to have a clear idea of what needs be done, but I find myself getting tired and
depressed and seeking human company and thus wasting time that should be given to solitude and
meditation.

M: Do what you feel like doing. Don't bully yourself. Violence will make you hard and rigid. Do not
fight with what you take to be obstacles on your way. Just be interested in them, watch them,
observe, enquire. Let anything happen -- good or bad. But don't let yourself be submerged by what
happens.

Q: What is the purpose in reminding oneself all the time that one is the watcher?

M: The mind must learn that beyond the moving mind there is the background of awareness, which
does not change. The mind must come to know the true self and respect it and cease covering it up,
like the moon which obscures the sun during solar eclipse. Just realise that nothing observable, or
experienceable is you, or binds you. Take no notice of what is not yourself.

Q: To do what you tell me I must be ceaselessly aware.

M: To be aware is to be awake. Unaware means asleep. You are aware anyhow, you need not try
to be. What you need is to be aware of being aware. Be aware deliberately and consciously,
broaden and deepen the field of awareness. You are always conscious of the mind, but you are not
aware of yourself as being conscious.

Q: As I can make out, you give distinct meanings to the words 'mind', 'consciousness', and
'awareness'.

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

Q: Everybody is conscious, but not everybody is aware.

M: Don't say: 'everybody is conscious'. Say: 'there is consciousness', in which everything appears
and disappears. Our minds are just waves on the ocean of consciousness. As waves they come
and go. As ocean they are infinite and eternal. Know yourself as the ocean of being, the womb of all
existence. These are all metaphors of course; the reality is beyond description. You can know it
only by being it.

Q: Is the search for it worth the trouble?

M: Without it all is trouble. If you want to live sanely, creatively and happily and have infinite riches
to share, search for what you are.
While the mind is centred in the body and consciousness is centred in the mind, awareness is free.
The body has its urges and mind its pains and pleasures. Awareness is unattached and unshaken.
It is lucid, silent, peaceful, alert and unafraid, without desire and fear. Meditate on it as your true
being and try to be it in your daily life, and you shall realise it in its fullness.
Mind is interested in what happens, while awareness is interested in the mind itself. The child is
after the toy, but the mother watches the child, not the toy.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #659 on: September 28, 2014, 01:41:28 AM »
M: There is nothing wrong with the world, but for the people who make it bad. Go and ask them to
behave.

Q: Desire and fear make them behave as they do.

M: Exactly. As long as human behaviour is dominated by desire and fear, there is not much hope.
And to know how to approach the people effectively, you must yourself be free of all desire and fear.

Q: Certain basic desires and fears are inevitable, such as are connected with food, sex and death.

M: These are needs and, as needs, they are easy to meet.

Q: Even death is a need?

M: Having lived a long and fruitful life you feel the need to die. Only when wrongly applied, desire
and fear are destructive. By all means desire the right and fear the wrong. But when people desire
what is wrong and fear what is right, they create chaos and despair.

Q: What is right and what is wrong?

M: Relatively, what causes suffering is wrong, what alleviates it is right. Absolutely, what brings you
back to reality is right and what dims reality is wrong.

Q: When we talk of helping humanity, we mean a struggle against disorder and suffering.

M: You merely talk of helping. Have you ever helped, really helped, a single man? Have you ever
put one soul beyond the need of further help? Can you give a man character, based on full
realisation of his duties and opportunities at least, if not on the insight into his true being? When you
do not know what is good for yourself, how can you know what is good for others?

Q: The adequate supply of means of livelihood is good for all. You may be God himself, but you
need a well-fed body to talk to us.

M: It is you that need my body to talk to you. I am not my body, nor do I need it. I am the witness
only. I have no shape of my own. You are so accustomed to think of yourselves as bodies having
consciousness that you just cannot imagine consciousness as having bodies. Once you realise that
bodily existence is but a state of mind, a movement in consciousness, that the ocean of
consciousness is infinite and eternal, and that, when in touch with consciousness, you are the
witness only, you will be able to withdraw beyond consciousness altogether.

Q: We are told there are many levels of existences. Do you exit and function on all the levels?
While you are on earth, are you also in heaven (swarga)?

M: ! am nowhere to be found! I am not a thing to be given a place among other things. All things
are in me, but I am not among things. You are telling me about the superstructure while I am
concerned with the foundations. The superstructures rise and fall, but the foundations last. I am not
interested in the transient, while you talk of nothing else.

Q: Forgive me a strange question. If somebody with a razor sharp sword would suddenly severe
your head, what difference would it make to you?

M: None whatsoever. The body will lose its head, certain lines of communication will be cut, that is all.
 Two people talk to each other on the phone and the wire is cut. Nothing happens to the people,
only they must look for some other means of communication. The Bhagavad Gita says: "the sword
does not cut it". It is literally so. It is in the nature of consciousness to survive its vehicles. It is like
fire. It burns up the fuel, but not itself. Just like a fire can outlast a mountain of fuel, so does
consciousness survive innumerable bodies.

Q: The fuel affects the flame.

M: As long as it lasts. Change the nature of the fuel and the colour and appearance of the flame
will change.
Now we are talking to each other. For this presence is needed; unless we are present, we cannot
talk. But presence by itself is not enough. There must also he the desire to talk.
Above all, we want to remain conscious. We shall bear every suffering and humiliation, but we shall
rather remain conscious. Unless we revolt against this craving for experience and let go the
manifested altogether, there can be no relief. We shall remain trapped.

Q: You say you are the silent witness and also you are beyond consciousness. Is there no
contradiction in it? If you are beyond consciousness, what are you witnessing to?

M: I am conscious and unconscious, both conscious and unconscious, neither conscious nor
unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to
be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I
try to express my saying that I am beyond the mind.

Q: How can I reach you then?

M: Be aware of being conscious and seek the source of consciousness. That is all. Very little can
be conveyed in words. It is the doing as I tell you that will bring light, not my telling you. The means
do not matter much; it is the desire, the urge, the earnestness that count.