Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 592306 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #60 on: October 13, 2012, 08:28:16 PM »

But when the discriminative mind comes into being
and creates distinctions, pleasure and pain arise.

During sleep the mind is in abeyance
and so are pain and pleasure.
The process of creation continues,
but no notice is taken.
The mind is a form of consciousness,
and consciousness is an aspect of life.
Life creates everything,
but the Supreme is beyond all.

"Nothing is me" is the first step.
"Everything is me" is the next.
Both hang on the idea "There is a world".
When this too is given up,
you remain what you are - the non-dual Self.
You are it here and now,
but your vision is obstructed
by your false ideas about your self.

[The Absolute] gives birth to consciousness.
All else is in consciousness.


The entire universe exists only in consciousness,
while I have my stand in the Absolute.
In pure being consciousness arises;
in consciousness the world appears and disappears.
All there is, is me, all there is, is mine.

Before all beginnings, after all endings - I am.
All has its being in me, in the "I am",
that shines in every living being.
Even not-being is unthinkable without me.
Whatever happens, I must be there to witness it.

I am beyond time.
However long a life may be,
it is but a moment and a dream.
In the same way, I am beyond all attributes.
They appear and disappear in my light, but cannot describe me.
The universe is all names and forms,
based on qualities and their differences,
while I am beyond.
The world is there because I am,
but I am not the world.
I know there is a world,
which includes this body and this mind,
but I do not consider them to be more "mine"
than other minds and bodies.
They are there, in time and space,
but I am timeless and spaceless.

You are the Supreme Reality
beyond the world and its creator,
beyond consciousness and its witness,
beyond all assertions and denials.

You yourself are God, the Supreme Reality.

You are God, but you do not know it.

You are always the Supreme,
which appears at a given point of time and space
as the witness,
a bridge between the pure awareness of the Supreme
and the manifold consciousness of the person.
Once you realize that whatever appears before you
cannot be yourself, and cannot say "I am",
you are free of all your "persons" and their demands.
The sense "I am" is your own.
You cannot part with it,
but you can impart it to anything,
as in saying: I am young. I am rich, etc.
But such self-identifications are patently false
and the cause of bondage.

to be continued...


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #61 on: October 15, 2012, 12:51:35 AM »
The Supreme is the universal dissolvent,
it corrodes every container,
it burns through every obstacle.
Without the absolute denial of everything,
the tyranny of things would be absolute.
The Supreme is the great harmonizer,
the guarantee of the ultimate and perfect balance -
of life in freedom.
It dissolves you and thus re-asserts your true being.

As long as you deal in terms: real - unreal,
awareness is the only reality that can be.
But the Supreme is beyond all distinctions,
and to it the term "real" does not apply,
for in it all is real and, therefore,
need not be labelled as such.
It is the very source of reality,
it imparts reality to whatever it touches.


It just cannot be understood through words.
Even a direct experience, however sublime,
merely bears testimony, nothing more.
The Universal Mind (chidakash) makes and unmakes everything.
The Supreme (paramakash) imparts reality
to whatever comes into being.
To say that it is the universal love
may be the nearest we can come to it in words.
Just like love, it makes everything real, beautiful, desirable.

In reality only the Ultimate is.
The rest is a matter of name and form.
And as long as you cling to the idea
that only what has a name and shape exists,
the Supreme will appear to you non-existing.
When you understand that names and shapes
are hollow shells without any content whatsoever,
and what is real is nameless and shapeless,
pure energy of life and light of consciousness,

you will be at peace -
immersed in the deep silence of reality.

The Supreme State is universal, here and now;
everybody already shares in it.
It is the state of being, knowing and liking.
Who does not like to be,
or does not know his own existence?
But we take no advantage of this joy of being conscious,
we do not go into it and purify it of all that is foreign to it.

The real is simple, open, clear and kind, beautiful and joyous.
It is completely free of contradictions.
It is ever new, ever fresh, endlessly creative.
Being and non-being, life and death,
all distinctions merge in it.

[It is] single, simple, indivisible and unperceivable,
except in its manifestations.
Not unkowable, but unperceivable, un-objectival, inseparable.
Neither material nor mental,
neither objective nor subjective,
it is the root of matter and the source of consciousness.

Beyond mere living and dying,
it is the all-inclusive, all-exclusive Life,
in which birth is death and death is birth.

to be continued...


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #62 on: October 16, 2012, 01:40:29 AM »


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #63 on: October 16, 2012, 02:17:54 AM »
One thing is quite clear to me:
all that is lives and moves has its being in consciousness,
and I am in and beyond that consciousness.

I am in it as the witness.
I am beyond it as Being.

[You are] the impersonal and unqualified centre of being, love and bliss.

Just like ice turns to water, and water to vapour,
and vapour dissolves in air and disappears,
so does the body dissolve into pure awareness (chidakash),
then into pure being (paramakash),
which is beyond all existence and non-existence.

Even the sense of "I am"
is composed of the pure light and the sense of being.
The "I" is there even without the "am".
So is the pure light there,
whether you say "I" or not.
Become aware of the pure light and you will never lose it.
The beingness in being,
the awareness in consciousness,
the interest in every experience -
that is not describable, yet perfectly accessible,
for there is nothing else.

I am what I am,
neither with form nor formless,
neither conscious nor unconscious.
I am outside all these categories.
You cannot find me by mere denial.
I am as well everything as nothing.
Nor both nor either.
These distinctions apply to the Lord of the universe,
not to me.
I am complete and perfect.
I am the beingness of being,
the knowingness of knowing,
the fulness of happiness.



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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #64 on: October 16, 2012, 09:21:30 PM »
The Big Cycle:
The Manifestation of the Absolute


The alternation of manifested (existence, becoming) and unmanifested (pure being).

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 (saguna-nirguna).

It is the instinct of exploration,
the love of the unknown,
that brings me into existence.
It is in the nature of being
to seek adventure in becoming,
as it is in the nature of becoming to seek peace in being.
This alternation of being and becoming is inevitable;
but my home is beyond.

With being arising in consciousness,
the ideas of what you are arise in your mind
as well as what you should be.
This brings forth desire and action
and the process of becoming begins.
Becoming has, apparently, no beginning and no end,
for it restarts every moment.
With the cessation of imagination and desire,
becoming ceases
and the being this or that merges into pure being,
which is not describable,
only experienceable.

All that lives, works for protecting,
perpetuating and expanding consciousness.
This is the world's sole meaning and purpose
It is the very essence of Yoga -
ever raising the level of consciousness,
discovery of new dimensions,
with their properties, qualities and powers.
In that sense, the entire universe becomes a school of Yoga.

Once you realize that the road is the goal
and that you are always on the road,
not to reach a goal, but to enjoy its beauty and its wisdom,
life ceases to be a task and becomes natural and simple,
in itself an ecstasy.

After all, what do you really want?
Not perfection; you are already perfect.
What you seek is to express in action what you are.
For this you have a body and a mind.
Take them in hand and make them serve you.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #65 on: October 19, 2012, 09:59:00 PM »

[The centre of consciousness] cannot be given name and form,
for it is without quality and beyond consciousness.
You may say it is a point in consciousness,
which is beyond consciousness.
Like a hole in the paper is both in the paper
and yet not of paper,
so is the supreme state
in the very centre of consciousness,
and yet beyond consciousness.

It is as an opening in the mind
through which the mind is flooded with light.
The opening is not even the light.
It is just an opening.
From the mind's point of view,
it is but an opening for the light of awareness
to enter the mental space.

By itself the light can only be compared to a solid, dense, rocklike,
homogeneous and changeless mass of pure awareness,
free from the mental patterns of name and shape.
The supreme gives existence to the mind.
The mind gives existence to the body.


There can be no experience of the Absolute
as it is beyond all experience.
On the other hand, the Self is the experiencing factor
in every experience and thus,
in a way, validates the multiplicity of experiences.
The world may be full of things of great value,
but if there is nobody to buy them, they have no price.
The Absolute contains everything experienceable,
but without the experiencer they are as nothing.

That which makes the experience possible is the Absolute.
That which makes it actual is the Self.

In the Supreme the witness appears.
The witness creates the person
and thinks itself as separate from it.
The witness sees that the person appears in consciousness,
which again appears in the witness.

This realization of the basic unity is the working of the Supreme.
It is the power behind the witness,
the source from which all flows.
It cannot be contacted, unless there is unity and love
and mutual help between the person and the witness,
unless doing is in harmony with the being and the knowing.
The Supreme is both the source and the fruit of such harmony.
As I talk to you, I am in the state of
detached but affectionate awareness (turiya) .
When this awareness turns upon itself,
you may call it the Supreme State (turiyatita).
But the fundamental reality is beyond awareness,
beyond the three states of becoming, being and not-being.

The body appears in your mind,
your mind is the content of your consciousness;
you are the motionless witness of the river of consciousness
which changes eternally without changing you in any way.
Your own changelessness is so obvious that you do not notice it.
The universe is in you and cannot be without you.

The world exists in memory,
memory comes into consciousness;
consciousness exists in awareness
and awareness is the reflection of the light
on the waters of existence.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #66 on: October 21, 2012, 06:37:30 AM »
Nobody can say "I am the witness".
The "I am" is always witnessed.
The state of detached awareness
is the witness-consciousness, the "mirror-mind".
It rises and sets with its object and thus it is not 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.

Consciousness arising, the world arises.
When you consider the wisdom and the beauty of the world,
you call it God.
Know the source of it all,
which is in yourself,
and you will find all your questions answered.

The absolute precedes time.
Awareness comes first
A bundle of memories and mental habits attracts attention,
awareness gets focalized and a person suddenly appears.
Remove the light of awareness,
go to sleep o swoon away,
and the person disappears.

The person (vyakti) flickers,
awareness (vyakta) contains all space and time,
the absolute (avyakta) is.

Awareness is not of time.
Time exists in consciousness only.
Beyond consciousness,
where are time and space?

Mahadakash is nature, the ocean of existence,
the physical space
with all that can be contacted through the senses.
Chidakash is the expanse of awareness, the mental space of time,
perception and cognition.
Paramakash is the timeless and spaceless reality,
mindless, undifferentiated, the infinite potentiality,
the source and origin, the substance and the essence,
both matter and consciousness, yet beyond both.

It cannot be perceived,
but can be experienced as ever witnessing the witness,
perceiving the perceiver,
the origin and the end of all manifestation,
the root of time and space,
the prime cause in every chain of causation.

Just like in a cinema all is light,
so does consciousness become the vast world.
Look closely and you will see that all names and forms
are but transitory waves on the ocean of consciousness,
that only consciousness can be said to be,
not its transformations.

In the immensity of consciousness a light appears,
a tiny point that moves rapidly and traces shapes,
thoughts and feelings, concepts and ideas,
like the pen writing on paper.
And the ink that leaves a trace is memory.
You are that tiny point,
and by your movement the world is ever re-created.
Stop moving and there will be no world.

Look within and you will find that the point of light
is the reflection of the immensity of light in the body,
as the sense "I am".
There is only light, all else appears.
To the mind, it [that light] appears as darkness.
It can be known only through its reflections.
All is seen in daylight - except daylight.
To be the point of light tracing the world is turiya.
To be the light itself is turiyatita.
But of what use are names when reality is so near?


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 yourselves 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.



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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #67 on: October 22, 2012, 01:29:44 AM »
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 passive aspects of being,
which is in both and beyond both.

Consciousness is always of movement, of change.
There can be no such thing a changeless consciousness.
Changelessness wipes out consciousness immediately.
A man deprived of outer or inner sensations blanks out,
or goes into the birthless and deathless state.
Only when spirit and matter come together,
consciousness is born.


In reality you were never born and never shall die.
But now you imagine that you are, or have, a body
and you ask what has brought about this state.
Within the limits of illusion the answer is:
desire born from memory attracts you to a body
and makes you think as one with it
But this is true only from the relative point of view.
In fact, there is no body, nor a world to contain it;
there is only a mental condition,
a dream-like state,
easy to dispel by questioning its reality.

The Big Cycle
The Return to the Absolute

There is the body and there is the Self.
Between them is the mind,
in which the Self is reflected as
"I am".

Because of the imperfections of the mind,
its crudity and restlessness,
lack of discernment and insight,
it takes itself to be the body, not the Self.
All that is needed is to purify the mind
so that it can realize its identity with the Self

When the mind merges in the Self,
the body presents no problems.
It remains what it is, an instrument of cognition and action,
the tool and the expression of the creative fire within
The ultimate value of the body
is that it serves to discover the cosmic body,
which is the universe in its entirety.
As you realize yourself in manifestation,
you keep on discovering that you are ever
more than what you have imagined.


Consciousness as such
is the subtle counterpart of matter.
Just as inertia (tamas) and energy (rajas) are attributes of matter,
so does harmony (sattva) manifest itself as consciousness.
You may consider it in a way
as a form of very subtle energy.
Wherever matter organizes itself into a stable organism,
consciousness appears spontaneously
With the destruction of the organism,
consciousness disappears.

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 cognizance of consciousness as a whole.

Consciousness comes and goes,
awareness shines immutably
When there is a person, there is also consciousness.
"I am", mind, consciousness denote the same state.
If you say "I am aware", it only means
"I am conscious of thinking about being aware".
There is no "I am" in awareness.
Witnessing is of the mind.
The witness goes with the witnessed.
In the state of non-duality, all separation ceases.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #68 on: October 23, 2012, 07:13:30 PM »
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 realize that awareness is your true nature,
and nothing you may be aware of, you can call your own.

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 a 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.

Consciousness does not shine by itself.
It shines by a light beyond it in which it appears,
which gives it being
Don't be all the time immersed in your experience.
Remember that you are beyond the experiencer,
ever unborn and deathless.
In remembering it,
the quality of pure knowledge will emerge,
the light of unconditional awareness.

By its very nature, the mind is outward turned;
it always tends to seek for the source of things
among the things themselves;
to be told to look for the source within, is, in a way,
the beginning of a new life.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #69 on: October 24, 2012, 01:28:51 AM »
Awareness takes the place of consciousness;
in consciousness there is the "I", who is conscious,
while awareness is undivided;
awareness is aware of itself.
The "I am" is a thought,
while awareness is not a thought;
there is no "I am aware" in awareness.

Consciousness is an attribute while awareness is not;
one can be aware of being conscious,
but not conscious of awareness
God is the totality of consciousness,
but awareness is beyond all - being as well as not-being

The totality of conscious experience is nature.
As a conscious self your are a part of nature.
As awareness, you are beyond
Seeing nature as mere consciousness is awareness.
There are levels in consciousness, but not in awareness.
It is of one block, homogeneous.
Its reflection in the mind is love and understanding
There are levels of clarity in understanding and intensity in love,
but not in their source.
The source is simple and single,
but its gifts are infinite
Only do not take the gifts for the source.
Realize yourself as the source and not as the river, that is all.
Of course, you are [the river too].
As an "I am" you are the river,
flowing between the banks of the body.
But you are also the source
and the ocean and the clouds in the sky.
Wherever there is life and consciousness, you are.
Smaller than the smallest, bigger than the biggest, you are,
while all else appears.

Awareness is primordial; it is the original state,
beginningless, endless, uncaused,
unsupported, without parts, without change.
Consciousness is on contact,
a reflection against a surface, a state of duality
There can be no consciousness without awareness,
but there can be awareness without consciousness, as in deep sleep.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #70 on: October 24, 2012, 11:17:40 PM »
The goal: Liberation through Self-Realization
The gospel of self-realization


The idea of enlightenment is of utmost importance.
Just to know that there is such possibility
changes one's entire outlook.
It acts like a burning match in a heap of saw dust.
A spark of truth can burn up a mountain of lies.
The very hearing of it is a promise of enlightenment.

The possibility becomes a certainty
when the notion of enlightenment appears in the mind.
Once a living being has heard and understood
that deliverance is within his reach,
he will never forget it, for it is the first message from within.
It will take roots and grow and in due course
take the blessed shape of the Guru.

The gospel of self-realization, once heard,
will never be forgotten.

Like a seed left in the ground,
it will wait for the right season,
and sprout and grow into a mighty tree.

Just puzzling over my words
and trying to grasp their full meaning
is a sadhana quite efficient for breaking down the wall.

All your going and coming,
seeking pleasure, loving and hating -
all this shows that you struggle against limitations,
self-imposed or accepted.

In your ingnorance, you make mistakes
and cause pain to yourself and others,
but the urge is there and shall not be denied.
The same urge that seeks birth, happiness and death,
shall seek understanding and liberation
It is like a spark of fire in a cargo of cotton.
You may not know about it,
but sooner or later the ship will burst in flames.
Liberation is a natural process and, in the long run, inevitable.
But it is within your power to bring it into the now.

Without it [self-realization],
you will be consumed by desires and fears,
repeating themselves meaninglessly in endless suffering.
Most of the people do not know that there can be an end to pain.
But once they have heard the good news,
obviously going beyond all strife and struggle
is the most urgent task that can be.

You know that you can be free and now it is up to you.
Either you remain forever hungry and thirsty,
longing, searching, grabbing, holding,
ever losing and and sorrowing,
or go out wholeheartedly in search of the state of timeless perfection
to which nothing can be added, from which nothing taken away.
In it all desires and fears are absent,
not because they were given up,
but because they have lost their meaning.

To know that the known cannot be me nor mine,
is liberation. Freedom from self-identification
with a set of memories and habits,
the state of wonder at the infinite reaches of the being,
its inexhaustible creativity and total transcendence,
the absolute fearlessness
born from the realization of the illusoriness and transiency
of every mode of consciousness
flow from a deep and inexhaustible source.

To know the source as source
and appearance as appearance,
and oneself as the source only
is self-realization.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #71 on: October 25, 2012, 11:24:59 PM »
There can be progress
in the preparation (sadhana).
Realization is sudden.
The fruit ripens slowly,
but falls suddenly and without return.

The preparation is gradual,
the change itself is sudden and complete.
Gradual change does not take you
to a new level of conscious being.
You need courage to let go.
[If you lack courage,] it is because you are not fully convinced.
Complete conviction generates both desire and courage.
And meditation is the art of achieving faith through understanding.
In meditation you consider the teaching received,
in all its aspects and repeatedly,
until out of clarity confidence is born and,
with confidence, action.
Conviction and action are inseparable.

There are no steps to self-realization.
There is nothing gradual about it.
It happens suddenly and is irrevocably.
You rotate into a new demension,
seen from which the previous ones are mere abstractions.
Just like on sunrise you see things as they are,
so on self-realization you see everything as it is.
The world of illusion is left behind.


With some, realization comes imperceptibly,
but somehow they need convincing.
They have changed, but they do not notice it.
Such non-spectacular cases are often the most reliable.

The experience [of self-realization] is unique and unmistakable.
It will dawn on you suddenly,
when the obstacles are removed to some extent.
It is like a frayed rope snapping.
Yours is the work at the strands.
The break is bound to happen.
It can be delayed, but not prevented.

All will come through,
not a single soul (jiva) shall be lost.

For some time, the mental habits may linger
in spite of the new vision,

the habit of longing for the unknown past
and fearing the unknown future.
When you know these are of the mind only,
you can go beyond them.

[When the mind goes] emptiness remains,
awareness remains,
pure light of the conscious being remains.
It is like asking what remains of a room
when all the furniture is removed.
A most serviceable room remains.
And when even the walls are pulled down, space remains.
Beyond space and time
is the here and now of reality.

You will recognize that you have returned to your natural state
by a complete absence of all desire and fear.

After all, at the root of all desire and fear
is the feeling of not being what you are.
Just as a dislocated joint pains only as long as it is out of shape,

[On realization] That which cannot change, remains.
The great peace, the deep silence,
the hidden beauty of reality remain
While it cannot be conveyed through words,
it is waiting for you to experience for yourself.
and is forgotten as soon as it is set right,
so is all self-concern a symptom of mental distortion
which disappears as soon as one is in the normal state.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #72 on: October 25, 2012, 11:33:42 PM »
There are many persons who have a great attachment to their own individuality.
They want first and foremost to remain as an individual and then search, for they are not prepared to lose that individuality.
While retaining their identity, they want to find out what is the truth.

But in this process, you must get rid of the identity itself.
If you really find out what you are, you will see that you are not an individual, you are not a person, you are not a body.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #73 on: October 27, 2012, 12:20:44 AM »
Q: What is the position of the man who was a sincere student of
Yoga for some time and then got discouraged and abandoned
all efforts?

M: What a man appears to do, or not to do, is often deceptive.
His apparent lethargy may be just a gathering of strength. The
causes of our behaviour are very subtle. One must not be quick
to condemn, not even to praise. Remember that Yoga is the
work of the inner self (vyakta) on the outer self (vyakti). All that
the outer does is merely in response to the inner.

Q: Still the outer helps.

M: How much can it help and in what way? It has some control
over the body and can improve its posture and breathing. Over
the mind’s thoughts and feelings it has little mastery, for it is it-
self the mind. It is the inner that can control the outer. The outer
will be wise to obey.

Q: If it is the inner that is ultimately responsible for man’s
spiritual development, why is the outer so much exhorted and

M: The outer can help by keeping quiet and free from desire
and fear. You would have noticed that all advice to the outer is in
the form of negations: don’t, stop, refrain, forego, give up, sac-
rifice, surrender, see the false as false. Even the little descrip-
tion of reality that is given is through denials — ‘not this, not this’,
(neti, neti). All positives belong to the inner self, as all absolutes
— to Reality.

Q: How are we to distinguish the inner from the outer in actual

M: The inner is the source of inspiration, the outer is moved by
memory. The source is untraceable, while all memory begins
somewhere. Thus the outer is always determined, while the
inner cannot be held in words. The mistake of students consists
in their imagining the inner to be something to get hold of, and
forgetting that all perceivables are transient and, therefore, un-
real. Only that which makes perception possible, call it Life or
Brahman, or what you like, is real.

Q: Must Life have a body for its self-expression?

M: The body seeks to live. It is not life that needs the body; it is
the body that needs life.

Q: Does life do it deliberately?

M: Does love act deliberately? Yes and no. Life is love and love
is life. What keeps the body together but love? What is desire,
but love of the self? What is fear but the urge to protect? And
what is knowledge but the love of truth? The means and forms
may be wrong, but the motive behind is always love — love of
the me and the mine. The me and the mine may be small, or
may explode and embrace the universe, but love remains.

Q: The repetition of the name of God is very common in India. Is
there any virtue in it?

M: When you know the name of a thing, or a person, you can
find it easily. By calling God by His name you make Him come to

Q: In what shape does He come?

M: According to your expectations. If you happen to be unlucky
and some saintly soul gives you a mantra for good luck and you
repeat it with faith and devotion, your bad luck is bound to turn.
Steady faith is stronger than destiny. Destiny is the result of
causes, mostly accidental, and is therefore loosely woven. Con-
fidence and good hope will overcome it easily.

Q: When a mantra is chanted, what exactly happens?

M: The sound of mantra creates the shape which will embody
the Self. The Self can embody any shape — and operate
through it. After all, the Self is expressing itself in action — and a
mantra is primarily energy in action. It acts on you, it acts on
your surroundings.

Q: The mantra is traditional. Must it be so?

M: Since times immemorial a link was created between certain
words and corresponding energies and reinforced by number-
less repetitions. It is just like a road to walk on. It is an easy way
— only faith is needed. You trust the road to take you to your des-

Q: In Europe there is no tradition of a mantra, except in some
contemplative orders. Of what use is it to a modern young Wes-

M: None, unless he is very much attracted. For him the right
procedure is to adhere to the thought that he is the ground of all
knowledge, the immutable and perennial awareness of all that
happens to the senses and the mind. If he keeps it in mind all
the time, aware and alert, he is bound to break the bounds of
non-awareness and emerge into pure life, light and love. The
idea — ‘I am the witness only’ will purify the body and the mind
and open the eye of wisdom. Then man goes beyond illusion
and his heart is free of all desires. Just like ice turns to water,
and water to vapour, and vapour dissolves in air and disap-
pears in space, so does the body dissolve into pure awareness
(chidakash), then into pure being (paramakash), which is
beyond all existence and non-existence.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #74 on: October 27, 2012, 06:51:40 AM »


The whole of this talk is so wonderful-simple,clear and inspiring,and has that ring and cadence of Truth.Thanks very much.