Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 595028 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #765 on: November 24, 2016, 02:00:35 AM »
Questioner: Once I had a strange experience. I was not, nor was the world, there was only light -- within and without -- and immense peace. This lasted for four days and then I returned to the every-day consciousness.

Now I have a feeling that all I know is merely a scaffolding, covering and hiding the building under construction. The architect, the design, the plans, the purpose -- nothing I know; some activity is going on, things are happening; that is all I can say. I am that scaffolding, some thing very flimsy and short-lived; when the building is ready, the scaffolding will be dismantled and removed. The 'I am' and the 'What am I' are of no importance, because once the building is ready, the 'I' will go as a matter of course, leaving no questions about itself to answer.

Maharaj: Are you not aware of all this? Is not the fact of awareness the constant factor?

Q:   My sense of permanency and identity is due to memory, which is so evanescent and unreliable. How little I remember, even of the recent past! I have lived a life-time, and now what is left with me? A bundle of events, at best a short story.

M:  All this takes place within your consciousness.

Q:   Within and without. In daytime -- within; in the night -- without. Consciousness is not all. So many things happen beyond its reach. To say that what I am not conscious of does not exist, is altogether wrong.

M:  What you say is logical, but actually you know only what is in your consciousness. What you claim exists outside conscious experience is inferred.

Q:   It may be inferred and yet it is more real than the sensory.

M:  Be careful. The moment you start talking you create a verbal universe, a universe of words, ideas, concepts and abstractions, interwoven and inter-dependent, most wonderfully generating, supporting and explaining each other and yet all without essence or substance, mere creations of the mind. Words create words, reality is silent.

Q:   When you talk, I hear you. Is it not a fact?

M:  That you hear is a fact. What you hear -- is not. The fact can be experienced, and in that sense the sound of the word and the mental ripples it causes are experienced. There is no other reality behind it. Its meaning is purely conventional, to be remembered; a language can be easily forgotten, unless practiced.

Q:   If words have no reality in them why talk at all?

M:  They serve their limited purpose of inter-personal communication. Words do not convey facts, they signal them. Once you are beyond the person, you need no words.

Q:   What can take me beyond the person? How to go beyond consciousness?

M:  Words and questions come from the mind and hold you there. To go beyond the mind, you must be silent and quiet. Peace and silence, silence and peace -- this is the way beyond. Stop asking questions.

Q:   Once I give up asking questions, what am I to do?

M:  What can you do but wait and watch?

Q:   What am I to wait for?

M:  For the centre of your being to emerge into consciousness. The three states -- sleeping, dreaming and waking are all in consciousness, the manifested; what you call unconsciousness will also be manifested -- in time; beyond consciousness altogether lies the unmanifested. And beyond all, and pervading all, is the heart of being which beats steadily -- manifested-unmanifested; manifested-unmanifested (saguna-nirguna).

Q:   On the verbal level it sounds all right. I can visualise myself as the seed of being, a point in consciousness, with my sense 'I am' pulsating, appearing and disappearing alternately. But what am I to do to realise it as a fact, to go beyond into the changeless, wordless Reality?

M:  You can do nothing. What time has brought about, time will take away.

Q:   Why then all these exhortations to practice Yoga and seek reality? They make me feel empowered and responsible, while in fact it is time that does all.

M:  This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the 'I am'. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed.

Q:   If I cease trusting words altogether, what will be my condition?

M:  There is a season for trusting and for distrusting. Let the seasons do their work, why worry?

Q:   Somehow I feel responsible for what happens around me.

M:  You are responsible only for what you can change. All you can change is only your attitude. There lies your responsibility.

Q:   You are advising me to remain indifferent to the sorrows of others!

M:  It is not that you are indifferent. All the sufferings of mankind do not prevent you from enjoying your next meal. The witness is not indifferent. He is the fullness of understanding and compassion. Only as the witness you can help another.

Q:   All my life I was fed on words. The number of words I have heard and read go into the billions. Did it benefit me? Not at all!

M:  The mind shapes the language and the language shapes the mind. Both are tools, use them but don't misuse them. Words can bring you only unto their own limit; to go beyond, you must abandon them. Remain as the silent witness only.

Q:   How can I? The world disturbs me greatly.

M:  It is because you think yourself big enough to be affected by the world. It is not so. You are so small that nothing can pin you down. It is your mind that gets caught, not you. Know yourself as you are -- a mere point in consciousness, dimensionless and timeless. You are like the point of the pencil -- by mere contact with you the mind draws its picture of the world. You are single and simple -- the picture is complex and extensive. Don't be misled by the picture -- remain aware of the tiny point -- which is everywhere in the picture.

What is, can cease to be; what is not, can come to be; but what neither is nor is not, but on which being and non-being depend, is unassailable; know yourself to be the cause of desire and fear, itself free from both.

Q:   How am I the cause of fear?

M:  All depends on you. It is by your consent that the world exists. Withdraw your belief in its reality and it will dissolve like a dream. Time can bring down mountains; much more you, who are the timeless source of time. For without memory and expectation there can be no time.

Q:   Is the 'I am' the Ultimate?

M:  Before you can say: 'I am', you must be there to say it. Being need not be self-conscious. You need not know to be, but you must be to know.

Q:   Sir, I am getting drowned in a sea of words! I can see that all depends on how the words are out together, but there must be somebody to put them together -- meaningfully. By drawing words at random the Ramayana, Mahabharata and Bhagavata could never be produced. The theory of accidental emergence is not tenable. The origin of the meaningful must be beyond it. What is the power that creates order out of chaos? Living is more than being, and consciousness is more than living. Who is the conscious living being?

M:  Your question contains the answer: a conscious living being is a conscious living being. The words are most appropriate, but you do not grasp their full import. Go deep into the meaning of the words: being, living, conscious, and you will stop running in circles, asking questions, but missing answers. Do understand that you cannot ask a valid question about yourself, because you do not know whom you are asking about. In the question 'Who am I?' the 'I' is not known and the question can be worded as: 'I do not know what I mean by 'I' ' What you are, you must find out. I can only tell you what you are not. You are not of the world, you are not even in the world. The world is not, you alone are. You create the world in your imagination like a dream. As you cannot separate the dream from yourself, so you cannot have an outer world independent of yourself. You are independent, not the world. Don't be afraid of a world you yourself have created. Cease from looking for happiness and reality in a dream and you will wake up. You need not know ?why? and ?how?, there is no end to questions. Abandon all desires, keep your mind silent and you shall discover.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #766 on: December 27, 2016, 04:29:16 AM »

Take one sentence of what has been said here, and stay with it.
That is enough: that will lead you to your source.
My word, as knowledge, if planted in you,
will remove all other words, all concepts.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #767 on: December 30, 2016, 07:49:18 PM »

For our life is now, and the love of it is now.
We love variety, the play of pain and pleasure, we are fascinated by contrasts.
For this we need the opposites and their apparent separation.
We enjoy them for a time and then get tired
and crave for the peace and silence of pure Being.
The cosmic heart beats ceaselessly.
I am the witness and the heart too.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #768 on: December 31, 2016, 07:54:27 PM »
The ?I AM? Meditation
?You are not what you take yourself to be. Find out what you are.

Watch the sense ?I am?, and find your real Self.
Go deep into the sense of ?I am? and you will find your true Self.
How do you find a thing you have mislaid or forgotten?
You keep it in your mind until you recall it.
The sense of being, of ?I am? is the first to emerge.
Ask yourself whence it comes or just watch it quietly.
When the mind stays in the ?I am?, without moving, you enter a state,
which cannot be verbalised, but which can be experienced.
Hold on to the sense ?I am? tenaciously and do not swerve from it even for a moment.
This will bring an end to the mind;
in the stillness of the mind you will see yourself as ?I am? ? unbound.
The sense of ?I am? is always with you, only you have attached all kinds of things to it ?
body, feelings, thoughts, ideas, possessions and so on.
All these self-identifications are misleading,
because of these you take yourself to be what you are not.
All you need to do is to try and try again to stabilise within the naked ?I am? experience.?

~ Sri Nisargadatta Maharaj
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #769 on: January 01, 2017, 01:43:46 PM »
Q: What is the purpose of meditation?
M: Seeing the false as the false, is meditation. This must go on all the time.
Q: We are told to meditate regularly.
M: Deliberate daily exercise in discrimination between the true and the false and renunciation of the false is meditation. There are many kinds of meditation to begin with, but they all merge finally into one.
Q: Please tell me which road to self-realization is the shortest.
M: No way is short or long, but some people are more in earnest and some are less. 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.
You may choose any way that suits you; your earnestness will determine the rate of progress.
Q: No hint for me?
M: Establish yourself firmly in the awareness of 'I am'. This is the beginning and also the end of all endeavor.
- I AM THAT ch 16
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #770 on: January 23, 2017, 07:13:06 PM »
Questioner: I hear you making statements about yourself like: 'I am timeless, immutable beyond
attributes', etc. How do you know these things? And what makes you say them?

Maharaj: I am only trying to describe the state before the ?I am? arose, but the state itself, being
beyond the mind and language, is indescribable.

Q: The 'I am' is the foundation of all experience. What you are trying to describe must also be an
experience, limited and transitory. You speak of yourself as immutable. I hear the sound of the
word, I remember its dictionary meaning, but the experience of being immutable I do not have. How
can I break through the barrier and know personally, intimately, what it means to be immutable?

M: The word itself is the bridge. Remember it, think of it, explore it, go round it, look at it from all
directions, dive into it with earnest perseverance: endure all delays and disappointments till
suddenly the mind turns round, away from the word, towards the reality beyond the word. It is like
trying to find a person knowing his name only. A day comes when your enquiries bring you to him
and the name becomes reality. Words are valuable, for between the word and its meaning there is a
link and if one investigates the word assiduously, one crosses beyond the concept into the
experience at the root of it. As a matter of fact, such repeated attempts to go beyond the words is
called meditation. Sadhana is but a persistent attempt to cross over from the verbal to the nonverbal.
The task seems hopeless until suddenly all becomes clear and simple and so wonderfully
easy. But, as long as you are interested in your present way of living, you will shirk from the final
leap into the unknown.

Q: Why should the unknown interest me? Of what use is the unknown?

M: Of no use whatsoever. But it is worthwhile to know what keeps you within the narrow confines of
the known. It is the full and correct knowledge of the known that takes you to the unknown. You
cannot think of it in terms of uses and advantages; to be quite detached, beyond the reach of all selfconcern,
all selfish consideration, is an inescapable condition of liberation. You may call it death; to
me it is living at its most meaningful and intense, for I am one with life in its totality and fullness --
intensity, meaningfulness, harmony; what more do you want?

Q: Nothing more is needed, of course. But you are talking of the knowable.

M: Of the unknowable only silence talks. The mind can talk only of what it knows. If you diligently
investigate the knowable, it dissolves and only the unknowable remains. But with the first flicker of
imagination and interest the unknowable is obscured and the known comes to the fore-front. The
known, the changeable, is what you live with -- the unchangeable is of no use to you. It is only when
you are satiated with the changeable and long for the unchangeable, that you are ready for the
turning round and stepping into what can be described, when seen from the level of the mind, as
emptiness and darkness. For the mind craves for content and variety, while reality is, to the mind,
contentless and invariable.

Q: It looks like death to me.

M: It is. It is also all-pervading, all-conquering, intense beyond words. No ordinary brain can stand
it without being shattered; hence the absolute need for sadhana. Purity of body and clarity of mind,
non-violence and selflessness in life are essential for survival as an intelligent and spiritual entity.

Q: Are there entities in reality?

M: Identity is Reality, Reality is identity. Reality is not shapeless mass, a wordless chaos. It is
powerful, aware, blissful; compared to it your life is like a candle to the sun.

Q: By the grace of God and your teacher's you lost all desire and fear and reached the immovable
state. My question is simple -- how do you know that your state is immovable?

M: Only the changeable can be thought of and talked about. The unchangeable can only be
realised in silence. Once realised, it will deeply affect the changeable, itself remaining unaffected.

Q: How do you know that you are the witness?

M: I do not know, I am. I am, because to be everything must be witnessed.

Q: Existence can also be accepted on hearsay.

M: Still, finally you come to the need of a direct witness. Witnessing, if not personal and actual,
must at least be possible and feasible. Direct experience is the final proof.

Q: Experience may be faulty and misleading.

M: Quite, but not the fact of an experience. Whatever may be the experience, true or false, the fact
of an experience taking place cannot be denied. It is its own proof. Watch yourself closely and you
will see that whatever be the content of consciousness, the witnessing of it does not depend on the
content. Awareness is itself and does not change with the event. The event may be pleasant or
unpleasant, minor or important, awareness is the same. Take note of the peculiar nature of pure
awareness, its natural self-identity, without the least trace of self-consciousness, and go to the root
of it and you will soon realise that awareness is your true nature and nothing you may be aware of,
you can call your own.

Q: Is not consciousness and its content one and the same?

M: Consciousness is like a cloud in the sky and the water drops are the content. The cloud needs
the sun to become visible, and consciousness needs being focussed in awareness.

Q: Is not awareness a form of consciousness?

M: When the content is viewed without likes and dislikes, the consciousness of it is awareness. But
still there is a difference between awareness as reflected in consciousness and pure awareness
beyond consciousness. Reflected awareness, the sense 'I am aware' is the witness, while pure
awareness is the essence of reality. Reflection of the sun in a drop of water is the reflection of the
sun, no doubt, but not the sun itself. Between awareness reflected in consciousness as the witness
and pure awareness there is a gap, which the mind cannot cross.

Q: Does it not depend on the way you look at it? The mind says there is a difference. The heart
says there is none.

M: Of course there is no difference. The real sees the real in the unreal. It is the mind that creates
the unreal and it is the mind that sees the false as false.

Q: I understood that the experience of the real follows seeing the false as false.

M: There is no such thing as the experience of the real. The real is beyond experience. All
experience is in the mind. You know the real by being real.

Q: If the real is beyond words and mind, why do we talk so much about it?

M: For the joy of it, of course. The real is bliss supreme. Even to talk of it is happiness.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #771 on: January 27, 2017, 06:24:19 AM »
I found this answer to be particularly touching!  Thank you.

Q: If the real is beyond words and mind, why do we talk so much about it?

M: For the joy of it, of course. The real is bliss supreme. Even to talk of it is happiness.
Om Namo Saradamma


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #772 on: January 28, 2017, 03:28:14 AM »
Even to talk of it is happiness.

Yes,how true this is!

It feels like Home...


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #773 on: February 26, 2017, 07:25:22 PM »
Maharaj: There is the body. Inside the body appears to be an observer and outside -- a world under observation. The observer and his observation as well as the world observed all appear and disappear together. Beyond it all, there is void. This void is one for all.

Questioner: What you say appears simple, but not everyone would say it. It is you, and you alone, who talks of the three and the void beyond. I see the world only, which includes all.

M:  Even the 'I am'?

Q:   Even the 'I am'. The 'I am' is there because the world is there.

M:  And the world is there because the 'I am' is there.

Q:   Yes, it goes both ways. I cannot separate the two, nor go beyond, I cannot say something is, unless I experience it, as I cannot say something is not, because I do not experience it. What is it that you experience that makes you speak with such assurance?

M:  I know myself as I am -- timeless, spaceless, causeless. You happen not to know, being engrossed as you are in other things.

Q:   Why am I so engrossed?

M:  Because you are interested.

Q:   What makes me interested?

M:  Fear of pain, desire for pleasure. Pleasant is the ending of pain and painful the end of pleasure. They just rotate in endless succession. Investigate the vicious circle till you find yourself beyond it.

Q:   Don't I need your grace to take me beyond?

M:  The grace of your Inner Reality is timelessly with you. Your very asking for grace is a sign of it. Do not worry about my grace, but do what you are told. The doing is the proof of earnestness, not the expecting of grace.

Q:   What am I to be earnest about?

M:  Assiduously investigate everything that crosses your field of attention. With practice the field will broaden and investigation deepen, until they become spontaneous and limitless.

Q:   Are you not making realisation the result of practice? Practice operates within the limitations of physical existence. How can it give birth to the unlimited?

M:  Of course, there can be no causal connection between practice and wisdom. But the obstacles to wisdom are deeply affected by practice.

Q:   What are the obstacles?

M:  Wrong ideas and desires leading to wrong actions, causing dissipation and weakness of mind and body. The discovery and abandonment of the false remove what prevents the real entering the mind.

Q:   I can distinguish two states of mind: 'I am' and 'the world is?; they arise and subside together. People say: 'I am, because the world is'. You seem to say: 'The world is, because I am'. Which is true?

M:  Neither. The two are one and the same state, in space and time. Beyond, there is the timeless.

Q:   What is the connection between time and the timeless?

M:  The timeless knows the time, the time does not know the timeless. All consciousness is in time and to it the timeless appears unconscious. Yet, it is what makes consciousness possible. Light shines in darkness. In light darkness is not visible. Or, you can put it the other way -- in the endless ocean of light, clouds of consciousness appear -- dark and limited, perceivable by contrast. These are mere attempts to express in words something very simple, yet altogether inexpressible.

Q:   Words should serve as a bridge to cross over.

M:  Word refers to a state of mind, not to reality. The river, the two banks, the bridge across -- these are all in the mind. Words alone cannot take you beyond the mind. There must be the immense longing for truth, or absolute faith in the Guru. Believe me, there is no goal, nor a way to reach it. You are the way and the goal, there is nothing else to reach except yourself. All you need is to understand and understanding is the flowering of the mind. The tree is perennial, but the flowering and the fruit bearing come in season. The seasons change, but not the tree. You are the tree. You have grown numberless branches and leaves in the past and you may grow them also in the future -- yet you remain. Not what was, or shall be, must you know, but what is. Yours is the desire that creates the universe. Know the world as your own creation and be free.

Q:   You say the world is the child of love. When I know the horrors the world is full of, the wars, the concentration camps, the inhuman exploitations, how can I own it as my own creation? However limited I am, I could not have created so cruel a world.

M:  Find to whom this cruel world appears and you will know why it appears so cruel. Your questions are perfectly legitimate, but just cannot be answered unless you know whose is the world. To find out the meaning of a thing you must ask its maker. I am telling you: You are the maker of the world in which you live -- you alone can change it, or unmake it.

Q:   How can you say I have made the world? I hardly know it.

M:  There is nothing in the world that you cannot know, when you know yourself. Thinking yourself to be the body you know the world as a collection of material things. When you know yourself as a centre of consciousness, the world appears as the ocean of the mind. When you know yourself as you are in reality, you know the world as yourself.

Q:   It all sounds very beautiful, but does not answer my question. Why is there so much suffering in the world?

M:  If you stand aloof as observer only, you will not suffer. You will see the world as a show. a most entertaining show indeed.

Q:   Oh, no! This lila theory I shall not have. The suffering is too acute and all-pervading. What a perversion to be entertained by a spectacle of suffering! What a cruel God are you offering me!

M:  The cause of suffering is in the identification of the perceiver with the perceived. Out of it desire is born and with desire blind action, unmindful of results. Look round and you will see -- suffering is a man-made thing.

Q:   Were a man to create his own sorrow only, I would agree with you. But in his folly he makes others suffer. A dreamer has his own private nightmare and none suffers but himself. But what kind of dream is it that plays havoc in the lives of others?

M:  Descriptions are many and contradictory. Reality is simple -- all is one, harmony is the eternal law, none compels to suffer. It is only when you try to describe and explain, that the words fail you.

Q:   I remember Gandhiji telling me once that the Self is not bound by the law of non-violence (ahimsa). The Self has the freedom to impose suffering on its expressions in order to set them right.

M:  On the level of duality it may be so, but in reality there is only the source, dark in itself, making everything shine. Unperceived, it causes perception. Unfelt, it causes feeling. Unthinkable, it causes thought. Non-being, it gives birth to being. It is the immovable background of motion. Once you are there you are at home everywhere.

Q:   If I am that, then what causes me to be born?

M:  The memory of the past unfulfilled desires traps energy, which manifests itself as a person. When its charge gets exhausted, the person dies. Unfulfilled desires are carried over into the next birth. Self-identification with the body creates ever fresh desires and there is no end to them, unless this mechanism of bondage is clearly seen. It is clarity that is liberating, for you cannot abandon desire, unless its causes and effects are clearly seen. I do not say that the same person is reborn. It dies and dies for good. But its memories remain and their desires and fears. They supply the energy for a new person. The real takes no part in it, but makes it possible by giving it, the light.

Q:   My difficulty is this. As I can see, every experience is its own reality. It is there -- experienced. The moment I question it and ask to whom it happens, who is the observer and so on, the experience is over and all I can investigate is only the memory of it. I just cannot investigate the living moment -- the now. My awareness is of the past, not of the present. When I am aware, I do not really live in the now, but only in the past. Can there really be an awareness of the present?

M:  What you are describing is not awareness at all, but only thinking about the experience. True awareness (samvid) is a state of pure witnessing, without the least attempt to do anything about the event witnessed. Your thoughts and feelings, words and actions may also be a part of the event; you watch all unconcerned in the full light of clarity and understanding. You understand precisely what is going on, because it does not affect you. It may seem to be an attitude of cold aloofness, but it is not really so. Once you are in it, you will find that you love what you see, whatever may be its nature. This choiceless love is the touchstone of awareness. If it is not there, you are merely interested -- for some personal reasons.

Q:   As long as there are pain and pleasure, one is bound to be interested.

M:  And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. Consciousness is an itching rash that makes you scratch. Of course, you cannot step out of consciousness for the very idea of stepping out is in consciousness. But if you learn to look at your consciousness as a sort of fever, personal and private, in which you are enclosed like a chick in its shell, out of this very attitude will come the crisis which will break the shell.

Q:   Buddha said that life is suffering.

M:  He must have meant that all consciousness is painful, which is obvious.

Q:   And does death offer delivery?

M:  One who believes himself as having been born is very much afraid of death. On the other hand, to him who knows himself truly, death is a happy event.

Q:   The Hindu tradition says that suffering is brought by destiny and destiny is merited. Look at the immense calamities, natural or man-made, floods and earthquakes, wars and revolutions. Can we dare to think that each suffers for his own sins, of which he can have no idea? The billions who suffer, are they all criminals justly punished?

M:  Must one suffer only for one's own sins? Are we really separate? In this vast ocean of life we suffer for the sins of others, and make others suffer for our sins. Of course, the law of balance rules Supreme and accounts are squared in the end. But while life lasts, we affect each other deeply.

Q:   Yes, as the poet says: 'No man is an island'.

M:  At the back of every experience is the Self and its interest in the experience. Call it desire, call it love -- words do not matter.

Q:   Can I desire suffering? Can I deliberately ask for pain? Am I not like a man who made for himself a downy bed hoping for a good night of sleep and then he is visited by a nightmare and he tosses and screams in his dream? Surely, it is not the love that produces nightmares.

M:  All suffering is caused by selfish isolation, by insularity and greed. When the cause of suffering is seen and removed, suffering ceases.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #774 on: April 04, 2017, 08:12:52 PM »
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.

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 things 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 nonfulfilment.
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 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: We love only ourselves.

M: Were it so, it would be splendid! Love your Self wisely and you will
reach the summit of perfection. Everybody loves his body, but few love their real

Q: Does my real being need my love?

M: Your real being is love itself and your many loves are its reflections
according to the situation at the moment.

Q: Yet I do not understand why the various Gurus insist on prescribing
complicated and difficult sadhanas. Don't they know better?

M: It is not what you do, but what you stop doing that matters. The people
who begin their sadhana are so feverish and restless, that they have to be very busy
to keep themselves on the track. An absorbing routine is good for them. After some
time they quieten down and turn away from effort. In peace and silence the skin of
the 'I' dissolves and the inner and the outer become one. The real sadhana is

Q: I have sometimes the feeling that space itself is my body.

M: When you are bound by the illusion: 'I am this body', you are merely a
point in space and a moment in time. When the self-identification with the body is
no more, all space and time are in your mind, which is a mere ripple in
consciousness, which is awareness reflected in nature. Awareness and matter are the
active and the passive aspects of pure being, which is in both and beyond both.
Space and time are the body and the mind of the universal existence. My feeling is
that all that happens in space and time happens to me, that every experience is my
experience, every form is my form. What I take myself to be becomes my body, and
all that happens to that body becomes my mind. But at the root of the universe there
is pure awareness, beyond space and time, here and now. Know it to be your real
being and act accordingly.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #775 on: August 09, 2017, 03:38:29 PM »
I will explain to you a simple technique, which is called Dhyana Yoga [realization via meditation]:
Sit in the open air every day in the morning? at any convenient time, irrespective of any laws and regularities?on a simple asana [seat or posture], for 30-60 minutes. Keep your eyes half open and [be aware of] your nose-tip. This is only to withdraw your mind from external sense-organs.
Then try to be aware of the Seer. You have not to think about sense-organs. You have only to do nothing?no thoughts. Be only aware of the one who is sitting in Dhyana [meditation]. You have to focus on him only. Be aware of the One, who is beyond body, without body [videha].
Practice this slowly, slowly every day and all your problems will be solved. Have the feeling of Caitanya Brahman [Divine Reality as Pure Consciousness]. Be aware of Purnam [wholeness, fullness]. If your eyes close during this, let it be. You will aware space. All forms of which you are aware within are modifications or shapes of the One who is sitting.
Call him Krishna, Shiva, or any other divine Name. It is all darshan of the one who is sitting. Continue sitting in this sadhana [spiritual practice]. From within, That will give its message, guidance, and spontaneous insight. Remember: ?I am not the body.? Be aware of the Seer. ?I am beyond the body.?
Nisargadatta to a visitor called Mahindra in 'About Nisargadatta'
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #776 on: August 10, 2017, 04:00:38 PM »
Q: The truth is that I am a mind imprisoned in a body and this is a very unhappy truth.
M: You are neither the body nor in the body -- there is no such thing as body. You have grievously misunderstood yourself; to understand rightly -- investigate.
Q: But I was born as a body, in a body and shall die with the body, as a body.
M: This is your misconception. Enquire, investigate, doubt yourself and others. To find truth, you must not cling to your convictions; if you are sure of the immediate, you will never reach the ultimate. Your idea that you were born and that you will die is absurd: both logic and experience contradict it.
- I AM THAT ch 54
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #777 on: August 11, 2017, 04:19:35 PM »
Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensations and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs. Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret.
~ Sri Nisargadatta Maharaj
...from 'I Am That', chapter 81
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #778 on: August 11, 2017, 11:26:46 PM »


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #779 on: September 13, 2017, 04:33:04 PM »

Abandon all theories and systems and live by wisdom,
 intelligence and active love.