Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 598949 times)


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #750 on: May 26, 2016, 03:15:41 PM »
Q: How can one remain happy among so much suffering?

M: One cannot help it -- the inner happiness is overwhelmingly real. Like
the sun in the sky, its expressions may be clouded, but it is never absent.

Q: If happiness is independent, why are we not always happy?

M: As long as we believe that we need things to make us happy, we shall
also believe that in their absence we must be miserable. Mind always shapes itself
according to its beliefs. Hence the importance of convincing oneself that one need
not be prodded into happiness; that, on the contrary, pleasure is a distraction and a
nuisance, for it merely increases the false conviction that one needs to have and do
things to be happy when in reality it is just the opposite.
But why talk of happiness at all? You do not think of happiness except
when you are unhappy. A man who says: 'Now I am happy', is between two sorrows
- past and future. This happiness is mere excitement caused by relief from pain.
Real happiness is utterly unselfconscious. It is best expressed negatively as: 'there is
nothing wrong with me. I have nothing to worry about'. After all, the ultimate
purpose of all sadhana is to reach a point when this conviction, instead of being
only verbal, is based on the actual and ever-present experience.

Q: Emptiness and nothingness -- how dreadful!

M: You face it most cheerfully, when you go to sleep! Find out for yourself
the state of wakeful sleep and you will find it quite in harmony with your real
nature. Words can only give you the idea and the idea is not the experience. All I
can say is that true happiness has no cause and what has no cause is immovable.
Which does not mean it is perceivable, as pleasure. What is perceivable is pain and
pleasure; the state of freedom from sorrow can be described only negatively. To
know it directly you must go beyond the mind addicted to causality and the tyranny
of time.

Q: What about witnessing?

M: Witnessing is of the mind. The witness goes with the witnessed. In the
state of non-duality all separation ceases.

Q: What about you? Do you continue in awareness?

M: The person, the 'I am this body, this mind, this chain of memories, this
bundle of desires and fears' disappears, but something you may call identity,
remains. It enables me to become a person when required. Love creates its own
necessities, even of becoming a person.

Q: What is the relation between reality and its expressions?

M: No relation. In reality all is real and identical. As we put it, saguna and
nirguna are one in Parabrahman. There is only the Supreme. In movement, it Is
saguna. Motionless, it is nirguna. But it is only the mind that moves or does not
move. The real is beyond. You are beyond. Once you have understood that nothing
perceivable, or conceivable can be yourself, you are free of your imaginations. To
see everything as imagination, born of desire, is necessary for self-realisation. We
miss the real by lack of attention and create the unreal by excess of imagination.
You have to give your heart and mind to these things and brood over them
repeatedly. It is like cooking food. You must keep it on the fire for some time before
it is ready.

Q: Am I not under the sway of destiny, of my karma? What can I do
against it? What I am and what I do is pre-determined. Even my so-called free
choice is predetermined; only I am not aware of it and imagine myself to be free.

M: Again, it all depends how you look at it. Ignorance is like a fever - it
makes you see things which are not there. karma is the divinely prescribed
treatment. Welcome it and follow the instructions faithfully and you will get well. A
patient will leave the hospital after he recovers. To insist on immediate freedom of
choice and action will merely postpone recovery. Accept your destiny and fulfil it -
this is the shortest way to freedom from destiny, though not from love and its
compulsions. To act from desire and fear is bondage; to act from love is freedom.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #751 on: June 10, 2016, 01:10:07 AM »
Q: What is the experience which comes nearest to the Supreme?

M: Immense peace and boundless love. realise that whatever there is true, noble and beautiful in
the universe, it all comes from you, that you yourself are at the source of it. The gods and
goddesses that supervise the world may be most wonderful and glorious beings; yet they are like
the gorgeously dressed servants who proclaim the power and the riches of their master.

Q: How does one reach the Supreme State?

M: By renouncing all lesser desires. As long as you are pleased with the lesser, you cannot have
the highest. Whatever pleases you, keeps you back. Until you realise the unsatisfactoriness of
everything, its transiency and limitation, and collect your energies in one great longing, even the first
step is not made. On the other hand, the integrity of the desire for the Supreme is by itself a call
from the Supreme. Nothing, physical or mental, can give you freedom. You are free once you
understand that your bondage is of your own making and you cease forging the chains that bind
Q: How does one find the faith in a Guru?

M: To find the Guru and also the trust in him is rare luck. It does not happen often.

Q: Is it destiny that ordains?

M: Calling it destiny explains little. When it happens you cannot say why it happens and you merely
cover up your ignorance by calling it karma or Grace, or the Will of God.

Q: Krishnamurti says that Guru is not needed.

M: Somebody must tell you about the Supreme Reality and the way that leads to it. Krishnamurti is
doing nothing else. In a way he is right -- most of the so-called disciples do not trust their Gurus;
they disobey them and finally abandon them. For such disciples it would have been infinitely better
if they had no Guru at all and just looked within for guidance. to find a living Guru is a rare
opportunity and a great responsibility. One should not treat these matters lightly. You people are out
to buy yourself the heaven and you imagine that the Guru will supply it for a price. You seek to
strike a bargain by offering little but asking much. You cheat nobody except yourselves.

Q: You were told by your Guru that you are the Supreme and you trusted him and acted on it.
What gave you this trust?

M: Say, I was just reasonable. It would have been foolish to distrust him. What interest could he
possibly have in misleading me?

Q: You told a questioner that we are the same, that we are equals. I cannot believe it. Since I do
not believe it, of what use is your statement to me?

M: Your disbelief does not matter. My words are true and they will do their work. This is the beauty
of noble company (satsang).

Q: Just sitting near you can it be considered spiritual practice?

M: Of course. The river of life is flowing. Some of its water is here, but so much of it has already
reached its goal. You know only the present. I see much further into the past and future, into what
you are and what you can be. I cannot but see you as myself. It is in the very nature of love to see
no difference.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #752 on: June 20, 2016, 02:26:42 PM »
Questioner: Must I not use effort to arrest the movements of the mind?

Nisargadatta Maharaj: It has nothing to do with effort. Just turn away, look between the thoughts, rather than at the thoughts. When you happen to walk in a crowd, you do not fight every man you meet -- you just find your way between.

Questioner: If I use my will to control the mind, it only strengthens the ego.

Nisargadatta Maharaj: Of course. When you fight, you invite a fight. But when you do not resist, you meet with no resistance. When you refuse to play the game, you are out of it.

~ from 'I Am That', chapter 72
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 #753 on: June 21, 2016, 05:19:16 PM »


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #754 on: June 21, 2016, 05:23:14 PM »
M: Within the prison of your world appears a man who tells you that the
world of painful contradictions, which you have created, is neither continuous nor
permanent and is based on a misapprehension. He pleads with you to get out of it,
by the same way by which you got into it. You got into it by forgetting what you are
and you will get out of it by knowing yourself as you are.

Q: So all my questions, my search and study are of no use?

M: These are but the stirrings of a man who is tired of sleeping. They are not
the causes of awakening, but its early signs. But, you must not ask idle questions, to
which you already know the answers.

Q: How am I to get a true answer?

M: By asking a true question -- non-verbally, but by daring to live according
to your lights. A man willing to die for truth will get it.

Q: The worry with me is that I am prone to denying existence to what I
cannot imagine.

M: You would be wiser to deny the existence of what you imagine. It is the
imagined that is unreal.

Q: Is all imaginable unreal?

M: Imagination based on memories is unreal. The future is not entirely

Q: Which part of the future is real and which is not?

M: The unexpected and unpredictable is real.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #755 on: June 25, 2016, 09:00:21 PM »
M: A quiet mind, undistorted by desires and fears, free from ideas and
opinions, clear on all the levels, is needed to reflect the reality. Be clear and quiet --
alert and detached, all else will happen by itself.

Q: You had to make your mind clear and quiet before you could realise the
truth. How did you do it?

M: I did nothing. It just happened. I lived my life, attending to my family's
needs. Nor did my Guru do it. It just happened, as he said it will.

Q: Things do not just happen. There must be a cause for everything.

M: All that happens is the cause of all that happens. Causes are numberless;
the idea of a sole cause is an illusion.

Q: How does one gain self-control? I am so weak-minded!

M: Understand first that you are not the person you believe yourself to be.
What you think yourself to be is mere suggestion or imagination. You have no
parents, you were not born, nor will you die.
Either trust me when I tell you so, or arrive to it by study and investigation.
The way of total faith is quick, the other is slow but steady. Both must be tested in
action. Act on what you think is true -- this is the way to truth.

Q: Will the understanding that I am not the body give me the strength of
character needed for self-control?

M: When you know that you are neither body nor mind, you will not be
swayed by them. You will follow truth, wherever it takes you, and do what needs be
done, whatever the price to pay.

Q: Is action essential for self-realisation?

M: For realisation, understanding is essential. Action is only incidental. A
man of steady understanding will not refrain from action. Action is the test of truth.

M: The foreseen and expected is rarely true.

Q: How does the person come into being?

M: Exactly as a shadow appears when light is intercepted by the body, so
does the person arise when pure self-awareness is obstructed by the 'I-am-the-body'
idea. And as the shadow changes shape and position according to the lay of the land,
so does the person appear to rejoice and suffer, rest and toil, find and lose according
to the pattern of destiny. When the body is no more, the person disappears
completely without return, only the witness remains and the Great Unknown.
The witness is that which says 'I know'. The person says 'I do'. Now, to say
'I know' is not untrue -- it is merely limited. But to say 'I do' is altogether false,
because there is nobody who does; all happens by itself, including the idea of being
a doer.

Q: Then what is action?

M: The universe is full of action, but there is no actor. There are
numberless persons small and big and very big, who, through identification, imagine
themselves as acting, but it does not change the fact that the world of action
(mahadakash) is one single whole in which all depends on, and affects all. The stars
affect us deeply and we affect the stars. Step back from action to consciousness,
leave action to the body and the mind; it is their domain. Remain as pure witness, till
even witnessing dissolves in the Supreme.
« Last Edit: June 25, 2016, 09:53:21 PM by Jewell »


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #756 on: June 28, 2016, 11:48:21 PM »
Questioner: Who is the Guru and who is the supreme Guru?

Maharaj: All that happens in your consciousness is your Guru. And pure awareness beyond consciousness is the supreme Guru.

Q:   My Guru is Sri Babaji. What is your opinion of him?

M:  What a question to ask! The space in Bombay is asked what is its opinion of the space in Poona. The names differ, but not the space. The word 'Babaji' is merely as address. Who lives under the address? You ask questions when you are in trouble. Enquire who is giving trouble and to whom.

Q:   I understand everybody is under the obligation to realise. Is it his duty, or his destiny?

M:  Realisation is of the fact that you are not a person. Therefore, it cannot be the duty of the person whose destiny is to disappear. Its destiny is the duty of him who imagines himself to be the person. Find out who he is and the imagined person will dissolve. Freedom is from something. What are you to be free from? Obviously, you must be free from the person, you take yourself to be, for it is the idea you have of yourself that keeps you in bondage.

Q:   How is the person removed?

M:  By determination. Understand that it must go and wish it to go -- it shall go if you are earnest about it. Somebody, anybody, will tell you that you are pure consciousness, not a body-mind. Accept it as a possibility and investigate earnestly. You may discover that it is not so, that you are not a person bound in space and time. Think of the difference it would make!

Q:   If I am not a person, then what am I?

M:  Wet cloth looks, feels, smells differently as long as it is wet. When dry it is again the normal cloth. Water has left it and who can make out that it was wet? Your real nature is not like what you appear to be. Give up the idea of being a person, that is all. You need not become what you are anyhow. There is the identity of what you are and there is the person superimposed on it. All you know is the person, the identity -- which is not a person -- you do not know, for you never doubted, never asked yourself the crucial question - ;Who am I'. The identity is the witness of the person and sadhana consists in shifting the emphasis from the superficial and changeful person to the immutable and ever-present witness.

Q:   How is it that the question 'Who am I' attracts me little? I prefer to spend my time in the sweet company of saints.

M:  Abiding in your own being is also holy company. If you have no problem of suffering and release from suffering, you will not find the energy and persistence needed for self-enquiry. You cannot manufacture a crisis. It must be genuine.

Q:   How does a genuine crisis happen?

M:  It happens every moment, but you are not alert enough. A shadow on your neighbour's face, the immense and all-pervading sorrow of existence is a constant factor in your life, but you refuse to take notice. You suffer and see others suffer, but you don't respond.

Q:   What you say is true, but what can I do about it? Such indeed is the situation. My helplessness and dullness are a part of it.

M:  Good enough. Look at yourself steadily 0 it is enough. The door that locks you in, is also the door that lets you out. The 'I am' is the door. Stay at it until it opens. As a matter of fact, it is open, only you are not at it. You are waiting at the non-existent painted doors, which will never open.

Q:   Many of us were taking drugs at some time, and to some extent. People told us to take drugs in order to break through into higher levels of consciousness. Others advised us to have abundant sex for the same purpose. What is your opinion in the matter?

M:  No doubt, a drug that can affect your brain can also affect your mind, and give you all the strange experiences promised. But what are all the drugs compared to the drug that gave you this most unusual experience of being born and living in sorrow and fear, in search of happiness, which does not come, or does not last. You should enquire into the nature of this drug and find an antidote.

Birth, life, death - they are one. Find out what had caused them. Before you were born, you were already drugged. What kind of drug was it? You may cure yourself of all diseases, but if you are still under the influence of the primordial drug, of what use are the superficial cures?

Q:   Is it not karma that causes rebirth?

M:  You may change the name, but the fact remains. What is the drug which you call karma or destiny? It made you believe yourself to be what you are not. What is it, and can you be free of it? Before you go further you must accept, at least as a working theory, that you are not what you appear to be, that you are under the influence of a drug. Then only will you have the urge and the patience to examine the symptoms and search for their common cause. All that a Guru can tell you is: 'My dear Sir, you are quite mistaken about yourself. You are not the person you think yourself to be.' Trust nobody, not even yourself. Search, find out, remove and reject every assumption till you reach the living waters and the rock of truth. Until you are free of the drug, all your religions and sciences, prayers and Yogas are of no use to you, for based on a mistake, they strengthen it. But if you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires -- in purity, your actions -- in charity and that inner distillation will take you to another world, a world of truth and fearless love. Resist your old habits of feeling and thinking; keep on telling yourself: 'No, not so, it cannot be so; I am not like this, I do not need it, I do not want it', and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life. After all, you must remember, that all your preoccupations with yourself are only in your waking hours and partly in your dreams; in sleep all is put aside and forgotten. It shows how little important is your waking life, even to yourself, that merely lying down and closing the eyes can end it. Each time you go to sleep you do so without the least certainty of waking up and yet you accept the risk.

Q:   When you sleep, are you conscious or unconscious?

M:  I remain conscious, but not conscious of being a particular person.

Q:   Can you give us the taste of the experience of self-realisation?

M:  Take the whole of it! It is here for the asking. But you do not ask. Even when you ask, you do not take. Find out what prevents you from taking.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #757 on: July 29, 2016, 10:26:46 AM »

Q: There are many who strive for self-knowledge earnestly, but with scant results. What may be the cause of it?

M: They have not investigated the sources of knowledge sufficiently, their sensations, feelings and thoughts they do not know well enough. This may be one cause of delay. The other: some desires may still be alive.

Q: But can a Guru give realization without words, without trust, just like this, without any preparation?

M: Yes, one can, but where is the taker? You see, I was so attuned to my Guru, so completely trusting him. There was so little of resistance in me, that it all happened easily and quickly.

But not everybody is so fortunate. Laziness and restlessness often stand in the way and until they are seen and removed, the progress is slow. All those who have realized on the spot, by mere touch, look or thought, have been ripe for it. But such are very few. The majority needs some time for ripening. Sadhana is accelerated ripening.

Q: What makes one ripe? What is the ripening factor?

M: Earnestness of course, one must be really anxious. After all, the realised man is the most earnest man. Whatever he does, he does it completely, without limitations and reservations. Integrity will take you to reality.

- I AM THAT ch 43
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 #758 on: August 06, 2016, 04:52:25 PM »

Realise yourself as the source and not the river,
that is all.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #759 on: August 07, 2016, 11:35:24 PM »

Q: Of course I know that I am. But I do not know what it means.

M: What you take to be the 'I' in the 'I am' is not you.

To know that you are is natural, to know what you are is the result of much investigation.

You will have to explore the entire field of consciousness and go beyond it. For this you must find the right teacher and create the conditions needed for discovery.

Generally speaking, there are two ways: external and internal. Either you live with somebody who knows the Truth and submit yourself entirely to his guiding and molding influence, or you seek the inner guide and follow the inner light wherever it takes you.

In both cases your personal desires and fears must be disregarded. You learn either by proximity or by investigation, the passive or the active way. You either let yourself be carried by the river of life and love represented by your Guru, or you make your own efforts, guided by your inner star.

In both cases you must move on, you must be earnest. Rare are the people who are lucky to find somebody worthy of trust and love.

Most of them must take the hard way, the way of intelligence and understanding, of discrimination and detachment (viveka-vairagya). This is the way open to all.

- I AM THAT ch. 66
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 #760 on: August 20, 2016, 02:55:25 PM »

Q: There can be no religion without words.

M: Recorded religions are mere heaps of verbiage. Religions show their true face in action, in silent action. To know what man believes, watch how he acts. For most of the people service of their bodies and their minds is their religion. They may have religious ideas, but they do not act on them. They play with them, they are often very fond of them, but they will not act on them.

Q: Words are needed for communication.

M: For exchange of information -- yes. But real communication between people is not verbal. For establishing and maintaining relationship affectionate awareness expressed in direct action is required. Not what you say, but what you do is that matters. Words are made by the mind and are meaningful only on the level of the mind. The word ?bread?: neither can you eat nor live by it; it merely conveys an idea. It acquires meaning only with the actual eating. In the same sense am I telling you that the Normal State is not verbal. I may say it is wise love expressed in action, but these words convey little, unless you experience them in their fullness and beauty.

Words have their limited usefulness, but we put no limits to them and bring ourselves to the brink of disaster. Our noble ideas are finely balanced by ignoble actions. We talk of God, Truth and Love, but instead of direct experience we have definitions. Instead of enlarging and deepening action we chisel our definitions. And we imagine that we know what we can define!

Q: How can one convey experience except through words?

M: Experience cannot be conveyed through words. It comes with action. A man who is intense in his experience will radiate confidence and courage. Others too will act and gain experience born out of action. Verbal teaching has its use, it prepares the mind for voiding itself of its accumulations.
A level of mental maturity is reached when nothing external is of any value and the heart is ready to relinquish all. Then the real has a chance and it grasps it. Delays, if any, are caused by the mind being unwilling to see or to discard.

-I AM THAT ch 98
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 #761 on: September 10, 2016, 02:38:50 PM »

Q: How can I make my mind steady?

M: How can an unsteady mind make itself steady? Of course it cannot. It is the nature of the mind to roam about. All you can do is to shift the focus of consciousness beyond the mind.

Q: How is it done?

M: Refuse all thoughts except one: the thought 'I am'. The mind will rebel in the beginning, but with patience and perseverance it will yield and keep quiet. Once you are quiet, things will begin to happen spontaneously and quite naturally without any interference on your part.

Q: Yet I want happiness.

M: True happiness cannot be found in things that change and pass away. Pleasure and pain alternate inexorably. Happiness comes from the self and can be found in the self only. Find your real self (swarupa) and all else will come with it.

- I AM THAT ch 8
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 #762 on: September 30, 2016, 07:18:08 PM »

What you appear to be you are not.
Karma is only a word you have learnt to repeat.
You have never been, nor shall you ever be a person.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #763 on: October 27, 2016, 02:37:43 AM »
Q: Not everybody has the chance of meeting you.

M: Meet your own self. Be with your own self, listen to it, obey it, cherish it, keep it in mind
ceaselessly. You need no other guide. As long as your urge for truth affects your daily life, all is well
with you. Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and
it will take you speedily to your goal. This is what I call nisarga yoga, the Natural yoga. It is the art of
living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and

Q: Still, all this presupposes some faith.

M: Turn within and you will come to trust yourself. In everything else confidence comes with

Q: When a man tells me that he knows something I do not know, I have the right to ask: 'what is if
that you know, that I do not know?'

M: And if he tells you that it cannot be conveyed in words?

Q: Then I watch him closely and try to make out.

M: And this is exactly what I want you to do! Be interested, give attention, until a current of mutual
understanding is established. Then the sharing will be easy. As a matter of fact, all realisation is
only sharing. You enter a wider consciousness and share in it. Unwillingness to enter and to share
is the only hindrance. I never talk of differences, for to me there are none. You do, so it is up to you
to show them to me. By all means, show me the differences. For this you will have to understand
me, but then you will no longer talk of differences. Understand one thing well, and you have arrived.
What prevents you from knowing is not the lack of opportunity, but the lack of ability to focus in your
mind what you want to understand. If you could but keep in mind what you do not know, it would
reveal to you its secrets. But if you are shallow and impatient, not earnest enough to look and wait,
you are like a child crying for the moon.

Questioner: As I listen to you I find that it is useless to ask you questions. Whatever the question,
you invariably turn it upon itself and bring me to the basic fact that I am living in an illusion of my
own making and that reality is inexpressible in words. Words merely add to the confusion and the
only wise course is the silent search within.

Maharaj: After all, it is the mind that creates illusion and it is the mind that gets free of it. Words
may aggravate illusion, words may also help dispel it. There is nothing wrong in repeating the same
truth again and again until it becomes reality. Mother's work is not over with the birth of the child.
She feeds it day after day, year after year until it needs her no longer. People need hearing words,
until facts speak to them louder than words.

Q: So we are children to be fed on words?

M: As long as you give importance to words, you are children.
Q: All right, then be our mother.

M: Where was the child before it was born? Was it not with the mother? Because it was already
with the mother it could be born.

Q: Surely, the mother did not carry the child when she was a child herself.

M: Potentially, she was the mother. Go beyond the illusion of time.

Q: Your answer is always the same. A kind of clockwork which strikes the same hours again and

M: It can not be helped. Just like the one sun is reflected in a billion dew drops, so is the timeless
endlessly repeated. When l repeat: 'I am, I am', I merely assert and re-assert an ever-present fact.
You get tired of my words because you do not see the living truth behind them. Contact it and you
will find the full meaning of words and of silence -- both.

Q: You say that the little girl is already the mother of her future child. Potentially -- yes. Actually --

M: The potential becomes actual by thinking. The body and its affairs exist in the mind.

Q: And the mind is consciousness in motion and consciousness is the conditioned (saguna)
aspect of the Self. The unconditioned (nirguna) is another aspect and beyond lies the abyss of the
absolute (paramartha).

M: Quite right -- you have put it beautifully.

Q: But these are mere words to me. Hearing and repeating them is not enough, they must be

M: Nothing stops you but preoccupation with the outer which prevents you from focussing the
inner. It cannot be helped, you cannot skip your sadhana. You have to turn away from the world and
go within, until the inner and the outer merge and you can go beyond the conditioned, whether inner
or outer.

Q: Surely, the unconditioned is merely an idea in the conditioned mind. By itself it has no

M: By itself nothing has existence. Everything needs its own absence. To be, is to be
distinguishable, to be here and not there, to be now and not then, to be thus and not otherwise. Like
water is shaped by the container, so is everything determined by conditions (gunas). As water
remains water regardless of the vessels, as light remains itself regardless of the colours it brings
out, so does the real remain real, regardless of conditions in which it is reflected. Why keep the
reflection only in the focus of consciousness? Why not the real itself?

Q: Consciousness itself is a reflection. How can it hold the real?

M: To know that consciousness and its content are but reflections, changeful and transient, is the
focussing of the real. The refusal to see the snake in the rope is the necessary condition for seeing
the rope.

Q: Only necessary, or also sufficient?

M: One must also know that a rope exists and looks like a snake. Similarly, one must know that the
real exists and is of the nature of witness-consciousness. Of course it is beyond the witness, but to
enter it one must first realise the state of pure witnessing. The awareness of conditions brings one
to the unconditioned.

Q: Can the unconditioned be experienced?

M: To know the conditioned as conditioned is all that can be said about the unconditioned. Positive
terms are mere hints and misleading.

Q: Can we talk of witnessing the real?

M: How can we? We can talk only of the unreal, the illusory, the transient, the conditioned. To go
beyond, we must pass through total negation of everything as having independent existence. All
things depend.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #764 on: November 09, 2016, 03:18:13 AM »

Unless you make tremendous efforts, you will not be convinced that
effort will take you nowhere. The self is so self-confident that
unless it is totally discouraged it will not give up. Mere verbal
conviction is not enough. Hard facts alone can show the absolute
nothingness of the self-image.