Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 477130 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

atmavichar100

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #785 on: January 06, 2018, 09:04:48 AM »
SAVING THE WORLD?

'Get out of the Picture...'

Q: We are told of the great avatars, the saviors of the world.

M: Did they save? They have come and gone -- and the world plods on. Of course, they did a lot and opened new dimensions in the human mind. But to talk of saving the world is an exaggeration.

Q: Is there no salvation for the world?

M: Which world do you want to save? The world of your own projection? Save it yourself. My world? Show me my world and I shall deal with it. I am not aware of any world separate from myself, which I am free to save or not to save. What business have you with saving the world, when all the world needs is to be saved from YOU? Get out of the picture and see whether there is anything left to save.

Q: You seem to stress the point that without you your world would not have existed and therefore the only thing you can do for it is to wind up the show. This is not a way out. Even if the world were of my own creation, this knowledge does not save it. It only explains it. The question remains: why did I create such a wretched world and what can I do to change it? You seem to say: forget it all and admire your own glory. Surely, you don't mean it. The description of a disease and its causes does not cure it. What we need is the right medicine.

M: The description and causation are the remedy for a disease caused by obtuseness and stupidity. Just like a deficiency disease is cured through the supply of the missing factor, so are the diseases of living cured by a good dose of intelligent detachment. (viveka-vairagya).

Q: You cannot save the world by preaching counsels of perfection. People are as they are. Must they suffer?

M: As long as they are as they are, there is no escape from suffering. Remove the sense of separateness and there will be no conflict.

- Nisargadatta Maharaj, I AM THAT ch 29
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

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #786 on: February 14, 2018, 05:38:24 AM »

Liberation is never of the person, it is from the person.

atmavichar100

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #787 on: February 17, 2018, 02:17:54 PM »
PURE WITNESSING

Q: To integrate and strengthen the mind is not an easy task! How does one begin?

M: You can start only from where you are. You are here and now, you cannot get out of here and now.

Q: But what can I do here and now?

M: You can be aware of your being -- here and now.

Q: That is all?

M: That is all. There is nothing more to it.

Q: All my waking and dreaming I am conscious of myself. It does not help me much.

M: You were aware of thinking, feeling, doing. You were not aware of your being.

Q: What is the new factor you want me to bring in?

M: The attitude of pure witnessing, of watching the events without taking part in them.

Q: What will it do to me?

M: Weak-mindedness is due to lack of intelligence, of understanding, which again is the result of non-awareness. By striving for awareness you bring your mind together and strengthen it.

Q: I may be fully aware of what is going on, and yet quite unable to influence it in any way.

M: You are mistaken. What is going on is a projection of your mind. A weak mind cannot control its own projections. Be aware, therefore, of your mind and its projections. You cannot control what you do not know. On the other hand, knowledge gives power. In practice, it is very simple. To control yourself -- know yourself.

Q: Maybe, I can come to control myself, but shall I be able to deal with the chaos in the world?

M: There is no chaos in the world, except the chaos which your mind creates. It is self-created in the sense that at its very center is the false idea of oneself as a thing different and separate from other things.

In reality, you are not a thing, nor separate. You are the infinite potentiality; the inexhaustible possibility. Because you are, all can be. The universe is but a partial manifestation of your limitless capacity to become.

- Nisargadatta Maharaj, I AM THAT ch 30
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

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #788 on: February 22, 2018, 12:18:24 AM »

Who is a Sadguru?
He is that ever prevailing principle which witness appearance and disappearance of the unreal.
My talks lead to subtle knowledge, which is difficult to register and retain in memory.
Rama didn't know that he was Parabrahman until his Guru told him 'you are Parabrahman',
even Parabrahman has to be reminded.
In the process of understanding in this way I (Maharaj) got annihilated.

I am Unborn

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #789 on: February 23, 2018, 03:12:14 AM »
Q: Where does this need of consciousness to see itself as everything come from?

M: You know that you are, and you love to be, hence the necessity. Although you have been saying that you under?stood, there is some hitch somewhere, isn't there?

Q: One card. I am holding back one card.

M: Throw it out! Where is the loss? Give up the game. You listen to my talks or don't listen. You come here or don?t come here. I know what you are, what you were prior to your 'I amness'. Before your parents met, I know you. I know your knowingness after your parents met, how it got transformed to various stages, how it developed in different images, I know all that. Suppose a person is a hundred twenty-five years old; since childhood he has grown into vari?ous stages, learned a lot worldly things. Now whatever he has learned or gained, everything has gone, and he is lying on a bed, and what remains now? Only that child-consciousness, that child-ignorance, remains. And that also will go. Will it go to heaven or hell? No; the ignorance has sprung up and the ignorance will disappear.

Q: The question then is, if that ignorance can disappear only through that process of time or can it be stopped now?

M: Even in between. It is sustained by food and water. If this is not supplied it will go, disappear.

Q: But it has gone in the case of Maharaj and there is a supply of food and water there. So what I am asking is, is that process inevitable, or can it just end now?

M: You have to meditate. It won't be available free. The necessary threshold is through consciousness only. You have to imbibe and be consciousness. In the process of being in the consciousness, you come out of it, and there you see; and meditation is the only remedy.

Q: The more you get into consciousness, the more im?possible it seems to transcend it.

M: Give it a fair trial. Be in beingness. Try to be in beingness. You won?t get it here and now. Step number one is: Be yourself, be in your beingness only. Although, to start with, I am the Immanent Spirit 'I Am' you have to be in that beingness without the body sense. You feel that you are the body now, but when you abide in that beingness you will know then how you are without the body. But don't forget, at the same time, that body and vital breath are very neces?sary. Once you understand these three entities correctly [body, vital breath and the message 'I Am'], then you are apart. The knower of these three entities will not be caught by the parents.

Q: When Maharaj was immersed in his beingness, what exactly did he understand that made him transcend consciousness?

M: You know TV? Meditate and you will know as tangibly as you see TV. You will see then: I am not the TV screen, the observer of TV is not in the set. In the process of meditation, more knowledge will be awakened, will be real?ized by you, and, in the same process, you will understand that whatever you have understood you are not.

Q: That's why I was saying before that the more con?sciousness was conscious of itself, the larger the concept, the knowledge.

M: Yes, it will happen, a living cosmos, a million uni?verses are in your consciousness.

Q: What about the knower?

M: The knower and whatever is known, both will go. Nothing will remain stable, permanent. This triangle, father, mother, and you, how did it happen? Inquire about that, meditate on that.

Q: Isn't it the same thing, father, mother, and I; just a flow of that consciousness?

M: Don't talk, try to understand. Just talking about eating will not fill your stomach, you have to actually eat. You will not get eternal peace with knowledge derived out of words, only by Self-knowledge, Self-realization.

Jean Dunn
 Seeds of Consciousness

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #790 on: February 24, 2018, 06:20:00 PM »
Questioner: In pursuing what Maharaj says, the result may be a type of behavior which will be
considered peculiar in the world.

Maharaj: Whose behavior? And considered peculiar by whom? All that IS is the essence of the
five elements. By this aperception, the nature of the five elements is not going to change. The
essence of the five elements is this momentary sense of presence, as compared to eternity.
You come here with a sense of love and regard for me, and you will benefit to the extent of
how you perceive me. If you continue to see me as an individual, that will be the extent of your
benefits; if you see me as I see myself, and as I see you, that will be the further measure of your
benefits. The real state is that state which was prior to the arrival of consciousness. Very few will
have reached that state. Most of you will not want to go beyond identification with an entity or a
body.
This identification, which has been changing from infancy to your present state, and which will
continue to change in the course of time, is purely seasonal.
You identify with the body on the strength of hearsay. Your parents told you that you were
born on a certain date, and that this body is what you are. So, based on hearsay, you formed your
identity with a certain image. You may think that now you have become jnanis and that you know
your identity very well, but most often this is a case of sensory deception. Whatever your image of
yourself, it is nothing but a concept.
Just understand what you are, and carry on your daily life to the best of your ability.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #791 on: April 06, 2018, 05:17:07 AM »
Questioner: I was here last year. Now I am again before you. What makes me come I really do not know, but somehow I cannot forget you.

Maharaj: Some forget, some do not, according to their destinies, which you may call chance, if you prefer.

Q: Between chance and destiny there is a basic difference.

M: Only in your mind. In fact, you do not know what causes what? Destiny is only a blanket word to cover up your ignorance. Chance is another word.

Q: Without knowledge of causes and their results can there be freedom?

M: Causes and results are infinite in number and variety. Everything affects everything. In this universe, when one thing changes, everything changes. Hence the great power of man in changing the world by changing himself.

Q: According to your own words, you have, by the grace of your Guru, changed radically some forty years ago. Yet the world remains as it had been before.

M: My world has changed completely. Yours remains the same, for you have not changed.

Q: How is it that your change has not affected me?

M: Because there was no communion between us. Do not consider yourself as separate from me and we shall at once share in the common state.

Q: I have some property in the United States which I intend to sell and buy some land in the Himalayas. I shall build a house, lay out a garden, get two or three cows and live quietly. People tell me that property and quiet are not compatible, that I shall at once get into trouble with officials, neighbours and thieves. Is it inevitable?

M: The least you can expect is an endless succession of visitors who will make your abode into a free and open guesthouse. Better accept your life as it shapes, go home and look after your wife with love and care. Nobody else needs you. Your dreams of glory will land you in more trouble.

Q: It is not glory that I seek. I seek Reality.

M: For this you need a well-ordered and quiet life, peace of mind and immense earnestness. At every moment whatever comes to you unasked, comes from God and will surely help you, if you make the fullest use of it. It is only what you strive for, out of your own imagination and desire, that gives you trouble.

Q: Is destiny the same as grace?

M: Absolutely. Accept life as it comes and you will find it a blessing.

Q: I can accept my own life. How can I accept the sort of life others are compelled to live?

M: You are accepting it anyhow. The sorrows of others do not interfere with your pleasures. If you were really compassionate, you would have abandoned long ago all self-concern and entered the state from which alone you can really help.

Q: If I have a big house and enough land, I may create an Ashram, with individual rooms; common meditation hall, canteen, library, office etc.

M: Ashrams are not made, they happen. You cannot start nor prevent them, as you cannot start or stop a river. Too many factors are involved in the creation of a successful Ashram and your inner maturity is only one of them. Of course, if you are ignorant of your real being, whatever you do must turn to ashes. You cannot imitate a Guru and get away with it. All hypocrisy will end in disaster.

Q: What is the harm in behaving like a saint even before being one?

M: Rehearsing saintliness is a sadhana. It is perfectly all right. provided no merit is claimed.

Q: How can I know whether I am able to start an Ashram unless I try?

M: As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, you are living merely on the surface and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity. You must put in true worth before you can expect something real. What is your worth?

Q: By what measure shall I measure it?

M: Look at the content of your mind. You are what you think about. Are you not most of the time busy with your own little person and its daily needs?
The value of regular meditation is that it takes you away from the humdrum of daily routine and reminds you that you are not what you believe yourself to be. But even remembering is not enough -- action must follow conviction. Don't be like the rich man who has made a detailed will, but refuses to die.

Q: Is not gradualness the law of life?

M: Oh, no. The preparation alone 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.

Q: I admit it is courage that I lack.

M: 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. If action does not follow conviction, examine your convictions, don't accuse yourself of lack of courage. Self-depreciation will take you nowhere. Without clarity and emotional assent of what use is will?

Q: What do you mean by emotional assent? Am I not to act against my desires?

M: You will not act against your desires. Clarity is not enough. Energy comes from love -- you must love to act -- whatever the shape and object of your love. Without clarity and charity courage is destructive. People at war are often wonderfully courageous, but what of it?

Q: I see quite clearly that all I want is a house in a garden where I shall live in peace. Why should I not act on my desire?

M: By all means, act. But do not forget the inevitable, unexpected. Without rain your garden will not flourish. You need courage for adventure.

Q: I need time to collect my courage, don't hustle me. Let me ripen for action.

M: The entire approach is wrong. Action delayed is action abandoned. There may be other chances for other actions, but the present moment is lost -- irretrievably lost. All preparation is for the future -- you cannot prepare for the present.

Q: What is wrong with preparing for the future?

M: Acting in the now is not much helped by your preparations. Clarity is now, action is now. Thinking of being ready impedes action. And action is the touchstone of reality.

Q: Even when we act without conviction?

M: You cannot live without action, and behind each action there is some fear or desire. Ultimately, all you do is based on your conviction that the world is real and independent of yourself. Were you convinced of the contrary, your behaviour would have been quite different.

Q: There is nothing wrong with my convictions; my actions are shaped by circumstances.

M: In other words, you are convinced of the reality of your circumstances, of the world in which you live. Trace the world to its source and you will find that before the world was, you were and when the world is no longer, you remain. Find your timeless being and your action will bear it testimony. Did you find it?

Q: No, I did not.

M: Then what else have you to do? Surely, this is the most urgent task. You cannot see yourself as independent of everything unless you drop everything and remain unsupported and undefined. Once you know yourself, it is immaterial what you do, but to realise your independence, you must test it by letting go all you were dependent on. The realised man lives on the level of the absolutes; his wisdom, love and courage are complete, there is nothing relative about him. Therefore he must prove himself by tests more stringent, undergo trials more demanding. The tester, the tested and the set up for testing are all within; it is an inner drama to which none can be a party.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #792 on: May 28, 2018, 03:43:01 AM »
Question: Then who am I?
Maharaj: The prominent and firm reply is only you are. You throw the hooks with bait into the
water to catch the fish. In that way you, with the concept that you are, throw in the bait and haul in
lots of concepts for yourself. So when the question followed by the answer is there, then anything
which is refused (what remains) is that rejection.
Prior to any other recognition, you already are. If you are not, other people are not. You are
supporting yourself on the intellect of the body and having stabilized in the body or the intellect,
you are creating or inviting a lot of concepts, and in the concepts you are bogged down. You are
talking about others, let me know what you are. I am asking about you. What are you? You the
observer.
Q: Maharaj knows I do not know what I am. Why is he asking me?
M: I am not talking to you. Consciousness is talking to consciousness about consciousness. Who
told you that Maharaj is talking to you? Your basis itself is wrong. One appearance noticed another
appearance of a fly. That is why this automatic gesture. If I understand what I am, that is, merely an
appearance, then I will know the others are appearances also. Therefore, I will have no questions,
arguments or quarrels with them. But if I don't understand myself, and if I ride on the wings of a
concept, then I prefer my appearance.
Q: Since Maharaj is only talking to consciousness, he will not talk to my ignorance.
M: Ignorance will remain there for all time just as knowledge also will remain for all time. There
cannot be knowledge without ignorance and there cannot be ignorance without the correlated
knowledge. Both are the opposites in manifestation, one cannot remain without the other. Even this
concept about knowledge is merely a concept. With a jnani, there is no concept of either ignorance
or knowledge. The total absence of all knowledge or ignorance is that state prior to the arising of
consciousness. But you try to interpret whatever I say with various concepts and you condition
yourself with all these concepts.
Q: Maharaj is taking everything away from me. I have nothing to hold onto -I will fall.
M: You will be broken into how many pieces with that fall? With all that, do what you like!
Another person is searching for himself, but you are hiding.
Q: What is reality?
M: Whatever is permanently there, immortal, unchanging. The eternal ever is, a non-experiential
state. Subsequent to that is the consciousness, "I Amness", the body experience and life. Your
experiences are in the realm of consciousness. In the realm of consciousness you cannot have the
experience of truth. As a matter of fact, there can be no experience of the truth because you are That
in the ultimate analysis. How can there be the experience of the truth? It is prior to the beingness.
Q: What can one do for the continuance of that experience?
M: No experiences are permanent. You are the permanent. Experiences are there in the realm of
consciousness, which is bound by time.
Q: How does one go beyond time?
M: How did you come? Experiencing things happens unconsciously or spontaneously. Knowingly
you cannot go into that.
Q: Can we come out of it knowingly?
M: You want to step out? One must know exactly what is time and what is you. You must get to
know that first. What is your step? You want to step out of time. What is time?
Q: Time is desire.
M: Not at all, time means space.
Q: There is separation in space.
M: Whatever you have placed before Maharaj as knowledge are all mistaken concepts. Do you
have the knowledge that birth means misery?
Q: Pain of birth, not the knowledge.
M: Just by playing with words and concepts, you will not be emancipated.
Q: What should one do?
M: Don't even accept the concept that you have to do anything.
Q: What should I do with the pain?
M: The way it has come, it will go.
Q: Have I to become idle?
M: Jump about! You understand what I say but you are afraid that whatever so-called knowledge
you have collected is being devalued. Krishnamurti said whatever he has said, very rightly, but do
you assimilate it thoroughly? Whatever Maharaj tells you, you try to absorb it through concepts.

From Consciousness and Absolute

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #793 on: May 29, 2018, 02:38:08 AM »
Questioner: I have so many questions to ask that it is chaotic.
Maharaj: Your questions are regarding the concepts of others. Ask questions only regarding
yourself.
Q: I don't know my Self, how can I reach that point, how can I come to that?
M: The fact that you do not know your Self is very appropriate; you are not the body, nor the name
of the body, therefore how can you know your Self?
Q: How can I experience my Self?
M: Is it because of the body that you do not see your Self?
Q: Perhaps because "l am".
M: I am leading you in that direction. You are; because you are, your world is. You are lost in the
names and titles imprinted on that world. Give up the habit of labelling whatever you are. Be what
you were prior to the label or title, be that.
Q: Is it intuitive, not of the mind?
M: Don't employ the mind, do nothing.
Q: Should you not be aware?
M: That awareness will be there provided you are. You must give up all you have read and heard,
and just be. Don't be carried away by concepts. Truth is eternal; whatever you can grasp is unreal.
Even your experience that you are is not your true nature. You, as the Absolute, are not this "I
Amness", but presently you have to abide in your "I Amness".
Q: I feel afraid.
M: Because you have assumed something as "I Am", which actually you are not, that is why you
are afraid. Suppose you find a diamond ring on the road and you pocket it. Since it is not yours, a
fear overcomes you. When you put on an identity that is not yours, you are afraid. When you are the
pure "I Amness" only, there is no fear. Presently you are this "I Am", but this "I Am" is not the
truth. Whatever you are prior to the appearance of "I Am", that is your true nature.

Each one lives in the world according to certain preconceived concepts. Whatever
spiritual knowledge he thinks he may have achieved, he continues to live according to those
concepts.
Questioner: What is it like to live with no concepts?
M: Any answer given to you will be a concept.
Q: How can one know that he is beyond concepts?
M: Merely to understand, without the slightest doubt, with great conviction, that there is a state
prior to the arising of this consciousness. That, itself is, sufficient.
Q: How can one differentiate between just having the thought of it and living it?
M: How do you understand anything? Any knowledge of any kind that you think you have can only
be in the consciousness. How can the consciousness, which came later, give you any knowledge
about that state which exists prior to its arrival?
Any thought that you have reached or are going to reach that state is false. Whatever happens
in consciousness is purely imaginary, an hallucination; therefore, keep in mind the knowledge that it
is consciousness in which everything is happening. With that knowledge, be still, do not pursue any
other thoughts which arise in consciousness. What is necessary is to understand with sure
conviction is that all is temporary, and does not reflect your true state.

From Consciousness and Absolute

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #794 on: July 16, 2018, 03:27:39 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. 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.

from The Ultimate Medicine