Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 179045 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #780 on: October 16, 2017, 01:57:04 AM »
Q: It seems to me that in your talks you use the words 'naturally' and 'accidentally' indiscriminately.
I feel there is a deep difference in the meaning of the two words. The natural is orderly, subject to
law; one can trust nature; the accidental is chaotic, unexpected, unpredictable. One could plead that
everything is natural, subject to nature's laws; to maintain that everything is accidental, without any
cause, is surely an exaggeration.

M: Would you like it better if I use the word 'spontaneous' instead of 'accidental'?

Q: You may use the word 'spontaneous' or 'natural' as opposed to 'accidental'. In the accidental
there is the element of disorder, of chaos. An accident is always a breach of rules, an exception, a
surprise.


M: Is not life itself a stream of surprises?

Q: There is harmony in nature. The accidental is a disturbance.

M: You speak as a person, limited in time and space, reduced to the contents of a body and a
mind. What you like, you call 'natural' and what you dislike, you call 'accidental'.

Q: I like the natural, and the law-abiding, the expected and I fear the law-breaking, the disorderly,
the unexpected, the meaningless. The accidental is always monstrous. There may be so-called
'lucky accidents', but they only prove the rule that in an accident-prone universe life would be
impossible.


M: I feel there is a misunderstanding. By 'accidental' I mean something to which no known law
applies. When I say everything is accidental, uncaused, I only mean that the causes and the laws
according to which they operate are beyond our knowing, or even imagining. If you call what you
take to be orderly, harmonious, predictable, to be natural, then what obeys higher laws and is
moved by higher powers may be called spontaneous. Thus, we shall have two natural orders: the
personal and predictable and the impersonal, or super-personal, and unpredictable. Call it lower
nature and higher nature and drop the word accidental. As you grow in knowledge and insight, the
borderline between lower and higher nature keeps on receding, but the two remain until they are
seen as one. For, in fact, everything is most wonderfully inexplicable!

Q: Science explains a lot

M: Science deals with names and shapes, quantities and qualities, patterns and laws; it is all right
in its own place. But life is to be lived; there is no time for analysis. The response must be
instantaneous -- hence the importance of the spontaneous, the timeless. It is in the unknown that
we live and move. the known is the past.

Q: I can take my stand on what I feel I am. I am an individual, a person among persons. Some
people are integrated and harmonised, and some are not. Some live effortlessly, respond
spontaneously to every situation correctly, doing full justice to the need of the moment, while others
fumble, err and generally make a nuisance of themselves. The harmonised people may be called
natural, ruled by law, while the disintegrated are chaotic and subject to accidents.


M: The very idea of chaos presupposes the sense of the orderly, the organic, the inter-related.
Chaos and cosmos: are they not two aspects of the same state?

Q: But you seem to say that all is chaos, accidental, unpredictable.

M: Yes, in the sense that not all the laws of being are known and not all events are predictable.
The more you are able to understand, the more the universe becomes satisfactory, emotionally and
mentally. Reality is good and beautiful; we create the chaos.

Q: If you mean to say that it is the free will of man that causes accidents, I would agree. But we
have not yet discussed free will.


M: Your order is what gives you pleasure and disorder is what gives you pain.

Q: You may put it that way, but do not tell me that the two are one. Talk to me in my own language
-- the language of an individual in search of happiness. I do not want to be misled by non-dualistic
talks.


M: What makes you believe that you are a separate individual?

Q: I behave as an individual. I function on my own. I consider myself primarily, and others only in
relation to myself. In short, I am busy with myself.


M: Well, go on being busy with yourself. On what business have you come here?

Q: On my old business of making myself safe and happy. I confess I have not been too
successful. I am neither safe nor happy. Therefore, you find me here. This place is new to me, but
my reason for coming here is old: the search for safe happiness, happy safety. So far I did not find
it. Can you help me?


M: What was never lost can never be found. Your very search for safety and joy keeps you away
from them. Stop searching, cease losing. The disease is simple and the remedy equally simple. It is
your mind only that makes you insecure and unhappy. Anticipation makes you insecure, memory --
unhappy. Stop misusing your mind and all will be well with you. You need not set it right -- it will set
itself right, as soon as you give up all concern with the past and the future and live entirely in the
now.

Q: But the now has no dimension. I shall become a nobody, a nothing !

M: Exactly. As nothing and nobody you are safe and happy. You can have the experience for the
asking. Just try.
But let us go back to what is accidental and what is spontaneous, or natural. You said nature is
orderly while accident is a sign of chaos. I denied the difference and said that we call an event
accidental when its causes are untraceable. There is no place for chaos in nature. Only in the mind
of man there is chaos. The mind does not grasp the whole -- its focus is very narrow. It sees
fragments only and fails to perceive the picture. Just as a man who hears sounds, but does not
understand the language, may accuse the speaker of meaningless jabbering, and be altogether
wrong. What to one is a chaotic stream of sounds is a beautiful poem to another.
King Janaka once dreamt that he was a beggar. On waking up he asked his Guru -- Vasishta: Am I
a king dreaming of being a beggar, or a beggar dreaming of being a king? The Guru answered: You
are neither, you are both. You are, and yet you are not what you think yourself to be. You are
because you behave accordingly; you are not because it does not last. Can you be a king or a
beggar for ever? All must change. You are what does not change. What are you? Janaka said: Yes,
I am neither king nor beggar, I am the dispassionate witness. The Guru said. This is your last
illusion that you are a jnani, that you are different from, and superior to, the common man. Again
you identify yourself with your mind, in this case a well-behaved and in every way an exemplary
mind. As long as you see the least difference, you are a stranger to reality. You are on the level of
the mind. When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes.
When even 'I am' goes, reality alone is and in it every 'I am' is preserved and glorified. Diversity
without separateness is the Ultimate that the mind can touch. Beyond that all activity ceases,
because in it all goals are reached and all purposes fulfilled.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #781 on: November 08, 2017, 03:58:48 AM »
Q: What comes first, being or desire?

M: 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.
The world appears to you so overwhelmingly real, because you think of it all the time; cease
thinking of it and it will dissolve into thin mist. You need not forget; when desire and fear end,
bondage also ends. It is the emotional involvement, the pattern of likes and dislikes which we call
character and temperament, that create the bondage.

Q: Without desire and fear what motive is there for action?

M: None, unless you consider love of life, of righteousness, of beauty, motive enough. Do not be
afraid of freedom from desire and fear. It enables you to live a life so different from all you know, so
much more intense and interesting, that, truly, by losing all you gain all.

Q: Since you count your spiritual ancestry from Rishi Dattatreya, are we right in believing that you
and all your predecessors are reincarnations of the Rishi?


M: You may believe in whatever you like and if you act on your belief, you will get the fruits of it; but
to me it has no importance. I am what I am and this is enough for me. I have no desire to identify
myself with anybody, however illustrious. Nor do I feel the need to take myths for reality. I am only
interested in ignorance and the freedom from ignorance. The proper role of a Guru is to dispel
ignorance in the hearts and minds of his disciples. Once the disciple has understood, the confirming
action is up to him. Nobody can act for another. And if he does not act rightly, it only means that he
has not understood and that the Guru's work is not over.

Q: There must be some hopeless cases too?

M: None is hopeless. Obstacles can be overcome. What life cannot mend, death will end, but the
Guru cannot fail.

Q: What gives you the assurance?

M: The Guru and man's inner reality are really one and work together towards the same goal -- the
redemption and salvation of the mind They cannot fail. Out of the very boulders that obstruct them
they build their bridges. Consciousness is not the whole of being -- there are other levels on which
man is much more co-operative. The Guru is at home on all levels and his energy and patience are
inexhaustible.

Q: You keep on telling me that I am dreaming and that it is high time I should wake up. How does
it happen that the Maharaj, who has come to me in my dreams, has not succeeded in waking me
up? He keeps on urging and reminding, but the dream continues.

M: It is because you have not really understood that you are dreaming. This is the essence of
bondage -- the mixing of the real with unreal. In your present state only the sense 'I am' refers to
reality; the 'what' and the 'how I am' are illusions imposed by destiny, or accident.

Q: When did the dream begin?

M: It appears to be beginningless, but in fact it is only now. From moment to moment you are
renewing it. Once you have seen that you are dreaming, you shall wake up. But you do not see,
because you want the dream to continue. A day will come when you will long for the ending of the
dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and
detachment, the loss of interest in the dream itself.

srkudai

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #782 on: November 09, 2017, 10:45:14 AM »
Dear jewell,
         :)

Quote
Q: When did the dream begin?

M: It appears to be beginningless, but in fact it is only now. From moment to moment you are
renewing it. Once you have seen that you are dreaming, you shall wake up. But you do not see,
because you want the dream to continue. A day will come when you will long for the ending of the
dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and
detachment, the loss of interest in the dream itself.

Absolutely fantastic isnt it ?  I particularly love "moment by moment you are renewing it" ! That is a very powerful statement. Sayings and teachings of Sri Nissargadatta maharaj are wonderful indeed.

Love!
Silence

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #783 on: November 09, 2017, 05:10:07 PM »
Yes,indeed! Maharaj's words are so potent and powerful,that they shake the very ground on which we are standing. After all,those are the words of Truth,and He is such a strong character. Something between Bhagavan and some fierce Zen Master . :)

Thank You dear Sri Udai!

With love,

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #784 on: November 13, 2017, 02:36:11 AM »

Die nobly and honourably.
Before death, be the Highest, be the Infinite, the Absolute.

Nectar of Immortality