Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 176278 times)

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #30 on: September 18, 2012, 10:59:51 PM »
Questioner: When we are busy with our worldly jobs, what should we keep in mind?

Maharaj: Because the "I Am" principle is there, it is moving all over. To recognize it, you put on various uniforms in order to give it an identity, but that principle is already there, and because of that principle you are engaging in various activities. Unless you wear the uniform (the body) you will not be able to conduct any activities.

This knowledge is meant for the Isvara principle, which is presently caught up in the illusion that it is the body-mind. You have accepted the identity of the uniform and that identity becomes your ego.

Isvara is the manifest principle by which all activities are carried on. It has no form - the forms are given because of the five elemental play. Now, that principle gets completely lost in the uniform and is recognized by the uniform only. You have the fear of death because you fear losing your identity, the body.

Since the uniform is available to you, by all means use it, but understand that you are not the uniform.

Q: What does one do when the uniform gets troublesome?

M: Recede into your own Self, be one with your true Self.

This "I Amness" enjoys various experiences. It becomes a beggar or a King.

Is this body eternal? The body has been changing all during your life, which identity is you?

Q: I identify myself with my body, I know that.

M: Who?

Q: I do.

M: Give me a photograph of the meaning of that word "I" You can't. That principle has no name or form or shape. My firm conclusion is that whatever is done through the uniform is perishable, it is not going to remain. Which uniform has any permanency? Once you know that you are not the form or the name of that uniform, it is all over. Suppose you have hoarded some thousand-rupee notes and suddenly the government order comes that they are all invalidated.

Once you discard this "I Amness" uniform, what remains is the Parabrahman. That which is eternally current is the Parabrahman.

Q: Will Maharaj help me discard my uniform?

M: What is the need? It is not eternal, it never was.

Q: We have not discarded ours, that is the problem.

M: Now, tell me, when the knowingness was not there, what experiences did you have? That little touch of "I Amness" and you felt the existence of yourself and the world.

Q: How to give up this knowingness?

M: Where is the need? If you accept that uniform as yourself, then the question of giving it up will be there. Give up your identity with the body, try to know yourself. It is merely knowingness, you cannot perceive that state. You come here because you are ignorant, not because you are knowledgeable. This knowledge I give is only to remove ignorance.

Consciousness and the Absolute

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #31 on: September 20, 2012, 12:21:19 AM »
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.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #32 on: September 21, 2012, 03:41:01 AM »
Questioner: This consciousness is like a screen, and I am the screen.

Maharaj: Understand what I say without concepts;
you are adding new concepts.
Now go to zero concepts.

There are many spiritual seekers whose aim is
to acquire sufficient merit to reach a certain place,
such as Heaven or Vaikuntha.
I have had no aims except to find out.

I was not aware of my awareness,
and suddenly I became conscious that I am.

Where and how did this consciousness arise on me?
That was my enquiry,
going back to that state
when the presence of phenomena was not there.

That is, original knowledge of the original Self.
So, I went back, tracing this original Self,
and I reached a stage where I wanted to know
what my state was before this consciousness arose.
That is the destination which I have reached.

Brahman, Isvara, God, all these are
names given to the consciousness
when it is conscious of itself.

If you have properly understood this knowledge,
what will be your position at the moment of so-called death?
It will be watching what is happening.

This consciousness gradually loses everything,
and ultimately consciousness is no longer conscious of itself.
That state cannot be described.
It is called Parabrahman, the Supreme Absolute,
but that is only a name for communication purposes.

This line of enquiry started when I noticed that
from the moment one wakes up until one falls asleep,
one is very busy doing something or other.
What is it that compels us to do these things?
Because of what does this go on?

Then I came to the conclusion that it is my beingness,
the fact that I am conscious of existing,
which is working throughout the day.
That was how my enquiry started.

In the body
the indwelling principle is the consciousness.
Abiding in the consciousness,
it became all manifestation.

Now transcendence of the consciousness has also occurred.
With the appearance of consciousness,
the Absolute knows it is, "I Am". This is the experience.
There are other experiences now, in this time factor,
but experiences are gradually dropping off,
including this primary experience "I Am".

It is only the consciousness that is going to disappear,
the Absolute is always there.

What a fall! The perfect state,
caught up in these experiences,
and trying to derive certain benefits out of the experiences.

Q: Is it spontaneous?

M: Yes. Whatever experiences were happening
in this field of knowingness,
the Ultimate principle got caught up in that.
It accepted some experience as itself.
Accepting experiences as the truth,
it gets more and more involved.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #33 on: September 22, 2012, 01:47:09 AM »
Maharaj: Out of what is the body created?

Questioner: It is an expression of consciousness.

M: Is this body not composed of the five elements? You know that you exist; does not this knowledge depend on the five elements? The consciousness cannot be known without the body. It depends on the form.

Q: Do you mean that without the body I do not know that I am?

M: That is correct. From your own experience, not what you have heard or read, can you know that you exist without the body?

Q: I exist without this body.

M: Forget about what you have read. When you did not have the experience of this body, did you have the experience of being?

Q: My English is not very good, I cannot express it, but I know "I Am. "

M: Before you were born, could you have felt or sensed or known that you exist? A jnani is free because he sees that the body is made up of the five elements and it works according to the nature of these elements. I see that body, but I am not concerned with whatever that body does. There is nothing in it with which I can identify. The essence of the combination of the five elements is the sense of being, of existing. It has all come simultaneously, I have no part in it. Feeling that I am present depends on having a body; I am neither the body nor the conscious presence.

In this body is the subtle principle "I Am"; that principle witnesses all this. You are not the words. Words are the expression of space, they are not yours. Still further, you are not that "I Am"

Q: What am "I" then?

M: Who is asking?

Q: There is nothing here, no "I"?

M: Who is asking this?

Q: There is a sense of something, I don 't know what it is.

M: If you feel that sense of something, can it be the truth? When this consciousness goes into oblivion, who is to say what that state is?

Q: I don't know.

M: Because your "I Amness" is not there, you do not know yourself. When you began knowing that you are, you did a lot of mischief, but when the "I Am" is not there, there is no question of mischief.

Q: Is the "I Am" there all the time, as long as my body is there?

M: The "I Am" is absent only in the state of samadhi, when the self merges into the Self. Otherwise, it will be there. In the state of a realized person the "I Am" is there; he just doesn't give much importance to it. A jnani is not guided by a concept.

Q: Do we have a relationship, Maharaj, when I think I should be here with you'

M: The very thought is the relationship.

Q: The intensity of my longing to be here made me wonder if Maharaj thinks of his disciples?

M: I think of them more than you know.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #34 on: September 22, 2012, 10:32:54 PM »
Questioner: I think there should be beauty in the whole manifestation.

Maharaj: You should not get involved in what has appeared.
Take a tree - the bark, the leaves, the blossoms, the fruit,
all have a different nature.
If you get involved in the appearance of these,
you will lose sight of the source, the tree.

Intellectually, you have understood,
but you have to be one with it,
you have to identify with what you have understood.

Understand that the seed of this body is the sperm of the father
mixed with the ovum of the mother.
That is the seed for the manifestation of the phenomen,
but I am not the seed, I am not the phenomena,
nor am I the consciousness which is time-bound.

The names and forms which you see
are consciousness only.
Your consciousness is very pure
and that's why you are able to judge.
The Atman is colorless, but it is able to judge colors, etc

When you have knowledge
you see that the consciousness "I" is all-pervasive,
as long as the consciousness is there;
but the witness of the consciousness
has no "I Am"
and that is your true, eternal nature.

"I love" gives rise to great joy,
and at the same time there is nothing so miserable as "I love"

Giving up the body is a great festival for me.

What is the worth of all the activities of human beings?
It is all entertainment, just to pass time.
You get pleasure only when you forget yourself;
in deep sleep you have forgotten yourself,
that itself is joy.

It is the Atman,
not the personality,
that is drawn to spirituality.

Maharaj: Beingness has the quality to become
whatever you think of.

Whatever concept you feed to the consciousness,
the consciousness will provide you with that.
Whatever you hold on to intensely,
you are bound to be that,
that is the quality of your consciousness.
You should never think that you are the body.

Consciousness is not the body.
As a result of the body the beingness is felt,
but beingness is all-pervasive.

Consciousness alone feels the expanse of consciousness,
but I, the Absolute, am not that.

Whatever is known is known by consciousness,
is in the field of consciousness.
The consciousness and the knowledge
will subside when the food body dies.

The Absolute always remains.
The seed of knowledge is planted in you by these talks;
now you have to follow it up.
You must nurse it, ruminate over it,
so that the tree of knowledge will grow.

Ravi.N

  • Hero Member
  • *****
  • Posts: 4008
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #35 on: September 23, 2012, 10:41:19 AM »
jewell,

"The seed of knowledge is planted in you by these talks;
now you have to follow it up.
You must nurse it, ruminate over it,
so that the tree of knowledge will grow"

Dwelling on the words of the Great ones is satsangha(Spiritual company)and Sadhana (spiritual Practice)as well.Thanks very much jewell.
Namaskar.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #36 on: September 23, 2012, 10:10:25 PM »
jewell,

"The seed of knowledge is planted in you by these talks;
now you have to follow it up.
You must nurse it, ruminate over it,
so that the tree of knowledge will grow"

Dwelling on the words of the Great ones is satsangha(Spiritual company)and Sadhana (spiritual Practice)as well.Thanks very much jewell.
Namaskar.

Yes,indeed,dear Sri Ravi. What more we need than that! Only to nurse that seed so it can grow in that Beautiful tree... :)

Thank You Very much!!!

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #37 on: September 23, 2012, 10:35:04 PM »
Maharaj: This sickness gave the confirmation that there is no personality, no individual. Sickness to whom? Sickness is part of the functioning of the entire manifest, dynamic Chaitanya; it is the play of consciousness. My true state is prior to this consciousness. That state does not depend on the consciousness.

There is a couplet we sing at Bhajans, to Chakrapani. Chakrapani means that "I Amness", the life principle, the manifest principle. It is like this cigarette lighter. The gas as such has no light, but its manifestation is the flame; it is full of light, life, energy. Even in the atom and sub-atom, that energy is there.

The functioning of consciousness takes place spontaneously, and one doesn't know what will happen. For instance, I say something and M. will translate it one way, B. will translate it another, in whichever way they have understood it. This is the way the process will go on. This Chakrapani is "like a flywheel," Lord Krishna said, "rotating allbeings." That energy which moves all things in the waking state is latent in deep sleep. How long is one unaware of awareness? One doesn't know, but suddenly consciousness arises. Does anyone think along these lines? Is it not amazing that consciousness, which might remain latent for any length of time, suddenly arises spontaneously?

Questioner: Is universal cansciousness ever uware of itself as universal consciousness, or does it become aware only when there is aform.'

M: Awareness is not aware of its awareness. If you get too much involved in what I am saying you will throw away the books you are writing, everything.

Q: I will finish the books, then I amfinished.

M: [To Jean Dunn] You have promised me that you will complete the books. Universal consciousness will not write the books. How will you write the books?

Q: It will happen spontaneously.


You are asking, "Who am I?" and you are not going to get an answer, because the one who will get the answer is false. You may have an idea, a concept, and you will think you have found yourself, but it is only a concept; you can never see your Self.

Q: What is sat-chit-ananda?

M: It is words. You can take it that sat-chit-ananda is the limit which your mind can describe of that state which cannot be described. Your true state is non-manifest; the manifestation comes and the words come. The one who experiences sat-chit-ananda is there before the experience.

Maharaj: Consider the status you have reached if you are able to understand what I say, and if you have understood, there will be no status at all. Your worth cannot be measured. You have done all your homework and now your sadhana or spiritual practice is bearing fruit; now you are here. Let it grow in you. You don't have to go to anybody else after you leave this place; that part of the work has already been done by you. Because you are worthy of that state of realization, you are here today.

Get to know that "I Am" without words which arises in the morning. Knowing the Self, abiding in the Self- knowledge, is not a mere intellectual knowing. You must be that, and you should not move away from it. Remain firm. Do not consult others about the advice I have given to them. Abide in what I have told only you. Kill that curiosity to know what others are told; to each seeker the appropriate advice is given. Unless you abide in your own true nature you will not be able to gauge the depth of another's nature. When you try to understand others, the Self-effulgent nature of one's Self should open up completely. You will know yourself in the process. The knowledge being expounded here you will not find in any books. Now, having given you so much, you may see me tomorrow or you may not, that is immaterial, but don't forget what I have told you about your Self.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #38 on: September 26, 2012, 04:28:24 AM »
Maharaj: Whatever appears has really no existence. And whatever has not appeared also drops away; what remains is That, the Absolute. "That" is like Bombay.

Visitor: Bombay certainly seems to be appearing at the moment. We should sell him another city.

M: But I normally ask you this kind of question, whether Bombay sleeps, whether it wakes up in the morning, whether it is worried, whether it has pain and pleasure. I do not refer to the people of Bombay, nor to the land, but to that which remains.

Now you know that you are. Prior to this moment, did you have this knowledge that you exist? This consciousness, beingness, which you are experiencing now, was it there earlier?

V: It has been, on and off.

M: This confidence that you are, the knowledge of your existence, was it there earlier?

V: When I do what Maharaj tells me, it is very clear. It is still in an infantile stage, but my sense of "me" is completely undone, and there arises great happiness, peace and clarity; but it comes and goes, and I forget.

M: Its inherent nature is time-bound. It has appeared as childhood and it is there now; but it wasn't there some years back. So you cannot possibly say that it is the Eternal. So don't believe that it is true.1 And so long as you are having this "I"-consciousness, you will be trying to acquire things; so long as you know that you are, the things that you possess have an emotional significance to you. Now there is the fact that your "I"-consciousness itself is time-bound. So when this dissolves, what is the value of all those things which you possessed?

V: Nil.

M: As long as you have not understood this child-consciousness, you'll get involved in the world and its activities. Therefore, the real liberation is only when you understand that child-consciousness. Do you agree?

V: I do agree.

M: During your entire lifetime, you do not have any permanent identity. Whatever you consider yourself to be changes from moment to moment. Nothing is constant.

V: And what you think you are going to become changes too, with time, in spite of yourself.

M: That change is also made possible by the child-conciousness. Because of that, all these changes take place. That is why you must grasp this principle.

If you really want to understand this, you must give up your identification with the body. By all means, make use of the body, but don't consider yourself to be the body while acting in this world. Identify yourself with the consciousness, which dwells in the body; with that identity, you should act in the world. Will it be possible?

So long as you identify yourself as the body, your experience of pain and sorrow will increase day by day. That is why you must give up this identification, and you should take yourself as the consciousness. If you take yourself as the body, it means you have forgotten your true Self, which is the atman. And sorrow results for the one who forgets himself. When the body falls, the principle which always remains is You. If you identify yourself with the body, you will feel that you are dying, but in reality there is no death because you are not the body. Let the body be there or not be there, your existence is always there; it is eternal.

Now who or what has heard my talk? It is not the ear, not the physical body, but that knowledge which is in the body; that has heard me. So identify yourself with that knowledge, that consciousness. Whatever happiness we enjoy in this world is only imaginary. The real happiness is to know your existence, which is apart from the body. You should never forget the real identity that you possess. Consider a patient on his deathbed, certain to die. Now when he first comes to know of his disease, say cancer, he gets such a shock that it is permanently engraved in his memory. Like that, you should never forget your true nature — the true identity I have told you about.
        

        
A patient who is suffering from cancer is, as it were, all the time silently chanting "I'm dying from cancer"; and that chant proceeds without any efforts. Similarly, in your case: Take up that chant "I am consciousness." That chant, too, should go on without any effort. One who is constantly awake in his true nature — having this knowledge about himself — is liberated.

A patient suffering from terminal cancer always remembers his state and ultimately undergoes that very end; so much is certain. Similarly, one who remembers that he is the knowledge, that he is the consciousness, has that end, he becomes the Parabrahman.

So if you are about to photograph this land, I would say, no don't photograph… take a photograph of it but without land. Whatever is Bombay, take a photograph of that and show me. Can you?

V: I could not do it.

M: So that is like photographing yourself without the body. You are that, like Bombay. Remembering that you are the consciousness should be without any effort. When you say "I," don't refer to this body's "I," but to that "I" which represents this consciousness. The consciousness is "I," and make use of this knowledge when you act.

The pleasure or happiness that you have had, is it through the words that you have heard or because you have had a glimpse of your atman?

V: I have been studying a lot all along in doing the sadhana. Since I met Maharaj, things are becoming clarified and also I am getting confirmation of what I have learned.

M: What should be your ultimate conclusion after reading a lot, doing sadhana and listening to these talks? It is that the hearer, the knower, is not concerned with the upadhi — that is, the body, mind and consciousness — and that he is separate from this upadhi that has come upon him.

V: Does that mean sakshivan, witness-consciousness?

M: You use that word sakshivan, but what do you really mean by it? That there is sentience, through which you see what is happening. But other than that, is anything needed for witnessing to take place? The sun has arisen, and there is daylight. Have you put yourself out to do any witnessing? Or do you see effortlessly; therefore, witnessing simply takes place. There is nothing that what you call the "witness" has to do; witnessing happens purely by itself.

This knowledge "I am" has dawned on you. Since then, whatever other knowledge you have acquired, whatever experiences you have had, whatever you have seen of the world, has all been witnessed. But that one to whom the witnessing takes place is entirely separate from that which is witnessed. In this witnessing, in these experiences, you have assumed that you are the body, and you are involved in it. Therefore, you get the reactions of whatever you have seen and witnessed only through this identification with the body. But actually, you are not concerned with that which makes your seeing possible and that which has been seen. You are apart from either of them.

Ravi.N

  • Hero Member
  • *****
  • Posts: 4008
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #39 on: September 26, 2012, 06:57:27 AM »
Jewell,
"A patient suffering from terminal cancer always remembers his state and ultimately undergoes that very end; so much is certain. Similarly, one who remembers that he is the knowledge, that he is the consciousness, has that end, he becomes the Parabrahman"

Sri Ramakrishna gives a similiar example:
Master:"One can meditate even with eyes open. One can meditate even while talking. Take the
case of a man with toothache.
TUTOR OF THE TAGORES: "Yes, sir. I know that very well." (All laugh.)
MASTER (smiling): "Yes, even when his teeth ache he does all his duties,but his mind is
on the pain. Likewise one can meditate with eyes open and while talking to others as well."

Thanks very much.
Namaskar.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #40 on: September 26, 2012, 10:48:34 PM »
Thank You dear Sri Ravi! Here is one more conversation,which is telling exactly that.


V: So I should not ask any questions?

M: Correct, no questions. Just be what you are. As I tell you, when you abide in your own self, all your questions will be dissolved by the knowledge "you are."

The manifested extends beyond any limits; it is spread all over, ample. If that knowledge "you are" is not there, where is the world? And where are the gods?

By reading various books and listening to everything else, you cannot become a mahatma, but only through that knowledge "I am." Don't concentrate on the body. Because of the body, you call yourself a male or a female. Just hold on to that knowledge "I am" only, without body sense — beyond name and form or design. But you have to employ name, form and design for the sake of worldly activities.

You are lucky, I am not expounding this in great detail to other people. To them, I simply say: You are "you," that knowledge "you are." Accept that only, and be on your way.

Don't meditate on anyone, any God or sage. And that knowledge "you are," don't embellish it with the body. I do not tell people more than they need and may not go into great detail. Because your parents have come to fruition, you are here at this moment. The knowledge that you are has no form and no name; it is purely knowledge "you are." A name and form is good only for the purposes of the world. Presently you are adjustable by the name; name means "myself." And to that name, you have given the disguise of the body. After relinquishing the name that is imposed on you, tell me your name. By hearing nobody, what can be your name?

V: No name!

M: Similarly, you accept the body as your identity. Right here and now, drop your identity with the body and sit still. Just drop this body like a discarded garment; drop also the identity with the name. And now you tell me about yourself. Whatever you are is most appropriate — that greatest principle that you are, about which you cannot give any information. But you are.

So long as you show that you are becoming more intimate with yourself, and getting to know that self, your comments are all right. The love for that knowledge "I am," the most lovable principle, is the knowledge "I am" itself. Is it not correct? That self, that knowledge "I am," has immense love for the self alone. But when that self or that love of the self becomes mixed up or associated with the body, the miseries begin.

V: One should have that realization of "I-ness," right?

M: Yes, but how can that happen unless you have full confirmation that "I am" is purely "I am"? You must have a firm conviction that "I am" is only that "I am," without body-mind form — the knowledge "I am" purely.

V: I am trying to do it, practice it.

M: When you say you are practicing that, it means you are developing your conviction. You are confirming your conviction about it. That is all. What other practice do you need?

V: What else is needed? Is there a technique for it?

M: That itself is the technique, because of which the world is. Male or female is the title of the body form, not of the atman, not of the Self.

V: I understand all this. It has been explained beautifully every day, we have read it in the books, we understand it, and that is why I have come here.

M: All these things are said by you, but has the knowledge come within the purview of the knowledge "I am"?

V: No.

M: You must have that full conviction, whatever you may have said. That is the truth and that is "I am." There are no techniques, except the technique that I am -- the firm conviction that "I am" means "I am" only, abidance in "I".

V: I am trying to do that, and I think everyone here present is trying to do the same.

M: When a guru is really a jnani — that is, one who has realized himself — you should abide in him. When such a guru guides or directs a disciple, no spiritual technique is necessary. There was a time when Arjuna also was not doing any spiritual practice. All the amies were in the battle area, and the horses were ready to rush at the enemy. What time was available for Arjuna to practice? He just listened and accepted whatever Krishna told him, and that was all he needed to get realization. Arjuna reached the goal through his right attitude and because his guru, Krishna, was realized.

Don't practice this thing, only develop your conviction.

How long do you do this type of meditation? Until you stabilize in the conviction: I am the knowledge "I am." At that stage your individuality is completely extinguished; you no longer have a personality. And "you" denotes the manifested. In place of the lost individuality has come the manifest totality.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #41 on: September 27, 2012, 11:13:20 PM »
M: How did that original creation take place of the body as infant? And even prior to its birth: How did the conception happen? How did the infant come into being, without it asking for it? Understand that. Understand thoroughly that drop of stuff which eventually has developed into a body, and then you will understand the whole mystery that you are not that. This body that is now occupying a certain space, how much space did it occupy upon its conception? And what was it then? If you understand that, you will understand the mystery of the Self.

You base yourself on the body that you are now, and don't understand its root. That is why we think we are this body. And for that, you must do meditation. What is meditation? Meditation is not this body-mind meditating as an individual, but it is this knowledge "I am," this consciousness, meditating on itself. Then the consciousness will unfold its own beginning.

Identification is with what? With this body that is now. But does it understand its origin? If you understand the temporal aspect, then you won't take so much pride in the body that is now existing.

[Maharaj is now talking about himself] The body is thoroughly old, my mission is fulfilled. Now you people come, which is all right, but my mission is done. My soul is about to leave this body. I am happy. I clap! [clapping his hands] I am in a clapping mood that I am about to pass on. I am no longer in love with, or held by, anybody, anything, any attachment.

Forgetfulness — that noble, most elevated forgetfulness —will not arrive until all doubts have been dispelled. Unless the doubts are eradicated, that peace will not prevail.

So long as I remain identified with the body, I want to be occupied with actions, because I am not able to sustain that pure "I" without them. I cannot endure it, because I identify with the body-mind, with all kinds of activities. I call it jiva-atman, which means "conditioned by the body-mind," and is the self that is occupied with all the activities. And the "I" which is unconditioned by, and not identified with, the body-mind — that therefore has no form, design, or name — is Paramatman. The jiva-atman is being witnessed by Paramatman, which is your real Self only.

V: What is it doing? Is it partaking in the working of the world?

M: Paramatman need not participate in the activities of the world, but without that principle no activities could take place at all. Just as is the case with akash (space): without it, no activities are possible.

Activities are going on naturally, spontaneously, in the same way that there is no author or doer of your dream world. Nevertheless, you fully put to use your dream world. You will not be able to comprehend this so long as you try to understand things as an individual. But once you are the universal manifest consciousness and abide in that Paramatman spirit — "I am" without form and distinction — then you will realize how things are.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #42 on: September 28, 2012, 10:55:24 PM »
V: Living the worldly life and being a person of the grihastha ashrama, drudging, working, sleeping, laughing, mixing with people of all nationalities, is it possible just to be, and not identify oneself entirely with the body?

M: Show me a sample of that which you think is identifying itself with the body.

V: Generally, one identifies oneself with the body. One should not do so. You are not body, consciousness or buddhi. You are something different. "I" is something different. But you do identify living in this world. Is it possible not to identify completely?

Interpreter: That question has been conveyed. But Maharaj is asking: "What is this 'I' that cannot keep away from identifying with…?"

V: The same "I" of which Maharaj talks.

M: Why is there any relationship between you and what goes on in the world? How does the relationship between the body and the world arise?

V: Because the "I" is encased in the body. And it is the body that keeps coming in contact with material beings, other bodies, animate and inanimate.
M: You think it is the body that is coming in contact. If that consciousness had not been there, how could the body have come in contact with the rest of the world? What actually is it that comes in contact with the world?

V: The "I" comes in contact with the world through the body.

M: Whatever the madhyama is, if that consciousness were not there, where is the question of either the mind medium or that with which the medium comes into contact? If the consciousness were not there, then does the body exist or even the world exist?

V: That is very correct.

M: Then consider this beingness or consciousness as the supreme God and let go(d). And even then, you as the knower of this are separate from the consciousness and the body.

V: I understand.

M: That which you have understood can work no more mischief on you, then. Is it not so? [laughter]

V: I have understood with my buddhi.

M: Which means that you can only use the instrument of the intellect to understand. But what is prior to the intellect?

V: The atman.

M: You understand the atman. Therefore, that which understands the atman must be prior to even the atman.

V: That means buddhi.

M: Atman is prior to buddhi, and you understand buddhi and also that atman is prior to buddhi.

V: I understand atman with buddhi; my buddhi tells me that there is atman. I want to understand atma-jnana. With buddhi-jnana came atma-jnana. I want the atma-jnana, not buddhi-jnana.

M: There should be no confusion. Understand a simple fact and that is that any kind of experience can only come upon the consciousness that is there. And you are separate from both that consciousness and the experiences which come on that consciousness.

Unless there is consciousness, call it buddhi, mind or whatever, can anything be there? The answer is obviously, no. Thus, in that consciousness I can see my body and the world; and it is basically only on that consciousness that any movement or experience can take place.

V: So that consciousness has the power to think or to feel?

M: On that consciousness, something happens. Whatever movement, thought, or experience there is can occur only on this consciousness. And you are prior to this consciousness; therefore you are neither the consciousness — that is, the instrument — nor any thought or experience, or whatever it is that is happening on that instrument. You are apart from it. Now stick to that.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #43 on: October 02, 2012, 02:08:06 AM »
M: Remember that this body is made of the five elements; it is a material body — I call it food-body — and in that is this consciousness because of which the body possesses its sentience, enabling the senses to function. For the senses in the body operate only thanks to the consciousness. And you are separate from this body and the consciousness. That is the only the only thing to remember.

All you have is the vital breath, the life force. And part of the prana is the atman. Other than that, what have you got? I keep coming back to the same thing. Other than that, there is absolutely nothing.

[Maharaj is commenting on "X," who is having a lot of troubles.] All these difficulties that come and go should be merely watched like something in a play. When one scene is finished, another scene takes place, going on like an act. Then, the entire act and the entire play, does it take place anywhere but in yourself? If she did not have this consciousness, would she be aware of this play that is going on? So ultimately, whatever the play, whatever scenes and acts that take place, they are merely movements in her own consciousness.

[The lady has been urging Maharai to take care of himself.] Who is to take care of what? I know what has come upon my original state, and there is nothing to take care of that. It is a happening that has come and will take care of itself. And whatever has happened, I have not been affected. So, again, who is to take care of what? I am not concerned with taking care of anything. The world has been in existence for millions of years. There have been thousands of avatars and great men, and important personalities. Has a single one of them been able to do anything to change the natural course of events in the world?

Whatever has come upon this original state is time-bound, but the original state is timeless and spaceless. And that is one whole, a Wholeness. Not really one, because if you say "one," there are immediately two.

V: Is what Ramakrishna said and what Maharaj is saying the same thing?

M: I have already told you, the basic essence is only whole. All these differences are subsequent; they are to the concepts. So basically, when in the Wholeness, how can there be sin or merit, or any kind of duality?

There is something by which you are able to say that you understand. And you are separate from that. What you think you have understood is only a movement in your consciousness. And you are separate from that consciousness. So as far as you are concerned, there is no question of understanding or not understanding,

V: We always think when we have a mental grasp of someone's teaching that ipso facto we have realized that teaching. But we have not at all, we are essentially the same person, suffering in the same way.

M: How did that original creation take place of the body as infant? And even prior to its birth: How did the conception happen? How did the infant come into being, without it asking for it? Understand that. Understand thoroughly that drop of stuff which eventually has developed into a body, and then you will understand the whole mystery that you are not that. This body that is now occupying a certain space, how much space did it occupy upon its conception? And what was it then? If you understand that, you will understand the mystery of the Self.

You base yourself on the body that you are now, and don't understand its root. That is why we think we are this body. And for that, you must do meditation. What is meditation? Meditation is not this body-mind meditating as an individual, but it is this knowledge "I am," this consciousness, meditating on itself. Then the consciousness will unfold its own beginning.

Identification is with what? With this body that is now. But does it understand its origin? If you understand the temporal aspect, then you won't take so much pride in the body that is now existing.

[Maharaj is now talking about himself] The body is thoroughly old, my mission is fulfilled. Now you people come, which is all right, but my mission is done. My soul is about to leave this body. I am happy. I clap! [clapping his hands] I am in a clapping mood that I am about to pass on. I am no longer in love with, or held by, anybody, anything, any attachment.

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Quotes of Sri Nisargadatta Maharaj
« Reply #44 on: October 02, 2012, 11:14:34 PM »
Visitor: I have read I Am That and came here on my own.

Maharaj: Have you read the whole book?

V: I have read the first part fully and the second partially.

M: Having read the book, did you come to your self at the witnessing state?

V: Yes, I understood but I do not feel it. I have no peace of mind.

M: Do you get an inkling as to how you are connected with your self?

V: A little bit.

M: Would you like to ask any questions?

V: Not many, but I shall be grateful if I am told how to bring peace to my mind.

M: Because of the self, the atman, you are connected to the world through the body. The self is nothing else but the knowledge that "you are." Meditate on that principle by which you know "you are" and on account of which you experience the world. Meditate on this knowledge "you are," which is the consciousness, and abide therein.

V: But the concentration is just not there.

M: Ignore the mind the way you disregard the crowd you encounter on the streets.

V: I shall try.

M: As a matter of fact, mind is a universal dynamic principle, but we restrict it to the limits of the body and then depend on it — hence all the trouble. Consider the water in Lake Tansa. That water belongs to the whole of Bombay. Out of that water, can we claim some as yours or mine? In a similar vein, understand that the self is universal. But you have conditioned it by confining it to the body; therefore, you face problems. This self is also termed Ishwara — God — the Universal Principle. If you hold on to that, profound knowledge will descend upon you and you will have peace.

V: I try to meditate on that, but the mind wanders here and there. If I try to remain indifferent to mind, it will be a long-drawn-out process.

M: But are you not the root of any process?

V: The root of everything is life.

M: Yes, but the life force is universal and not personalized. Once you realize this, you have no more troubles.

V: That is right, but when the mind goes astray I have trouble. Sometimes I feel that life is universal, but at moments it becomes individualized. How to get rid of this?

M: This is the conventional way of talking. The water is universal, use it when you possess it. Similarly, use the mind to meet your needs and then let it flow by itself without your interference and involvement, like the flow of a river from where you take water only when needed.

M: Although the two of us talk here, in actuality they (the two entities) are not there. This is the theme today. At first, "no one" is. Instantly, one is, and then two. The subject of the talk is: How did these two reduce to one, and finally to nothing? Out of nothingness spontaneously the sense of beingness is felt — this is one. Later, when the sense of beingness knows "I am," duality begins. Then, after the duality has arisen, the sense of beingness identifies with the form, and so on. Actually to refer to the sense of being as "one," is not quite correct. Since in this state only the sense of being prevails, where is the need to say even "one"? With the appearance of otherness (duality), both no. 1 and no. 2 appear simultaneously. To say, "something is," "I" must be there first. If "I" am not, I cannot say "something is." So the fundamental principle in spirituality is that "I" must be there, before anything else can be. This "I" is the beingness which is first.

V: You said, in the beginning there is "one," and later there is "none."

M: When one looks into one's self, that is, when one abides in the Self, then there is "none."