Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 490231 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #795 on: July 17, 2018, 04:38:49 AM »
Questioner: I have noticed a new self emerging in me, independent of the old self.
They somehow co-exist.
The old self goes on its habitual ways; the new lets the old be, but does not identify itself with it.


Maharaj: What is the main difference between the old self and the new?

Q: The old self wants everything defined and explained.
It wants things to fit each other verbally.
The new does not care for verbal explanations -- it accepts things as they are and does not seek to relate them to things remembered.

M: Are you fully and constantly aware of the difference between the habitual and the spiritual.
What is the attitude of the new self to the old?

Q: The new just looks at the old.
It is neither friendly nor inimical.
It just accepts the old self along with everything else.
It does not deny its being, but does not accept its value and validity.

M: The new is the total denial of the old.
The permissive new is not really new.
It is but a new attitude of the old.
The really new obliterates the old completely.
The two cannot be together.
Is there a process of self-denudation, a constant refusal to accept the old ideas and values, or is there just a mutual tolerance?
What is their relation?

Q: There is no particular relation.
They co-exist.

M: When you talk of the old self and new, whom do you have in mind?
As there is continuity in memory between the two, each remembering the other, how can you speak of two selves?

Q: One is a slave to habits, the other is not.
One conceptualises, the other is free from all ideas.


M: Why two selves?
Between the bound and the free there can be no relationship.
The very fact of co-existence proves their basic unity.
There is but one self -- it is always now.
What you call the other self -- old or new -- is but a modality, another aspect of the one self.
The self is single.
You are that self and you have ideas of what you have been or will be.
But an idea is not the self.
Just now, as you are sitting in front of me, which self are you?
The old or the new?

Q: The two are in conflict.

M: How can there be conflict between what is and what is not?
Conflict is the characteristic of the old.
When the new emerges the old is no longer.
You cannot speak of the new and the conflict in the same breath.
Even the effort of striving for the new self is of the old.
Wherever there is conflict, effort, struggle, striving, longing for a change, the new is not.
To what extent are you free from the habitual tendency to create and perpetuate conflicts?

Q: I cannot say that I am now a different man.
But I did discover new things about myself, states so unlike what I knew before that I feel justified in calling them new.

M: The old self is your own self.
The state which sprouts suddenly and without cause, carries no stain of self; you may call it 'god'.
What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvellously, you may call that 'god'.
It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain.
Because it is without cause, it is without hindrance.
It obeys one law only; the law of freedom.
Anything that implies a continuity, a sequence, a passing from stage to stage cannot be the real.
There is no progress in reality, it is final, perfect, unrelated.

Q: How can I bring it about?

M: You can do nothing to bring it about, but you can avoid creating obstacles.
Watch your mind, how it comes into being, how it operates.
As you watch your mind, you discover your self as the watcher.
When you stand motionless, only watching, you discover your self as the light behind the watcher.
The source of light is dark, unknown is the source of knowledge.
That source alone is.
Go back to that source and abide there.
It is not in the sky nor in the all-pervading ether.
God is all that is great and wonderful; I am nothing, have nothing, can do nothing.
Yet all comes out of me -- the source is me; the root, the origin is me.
When reality explodes in you, you may call it experience of God.
Or, rather, it is God experiencing you.
God knows you when you know yourself.
Reality is not the result of a process; it is an explosion.
It is definitely beyond the mind, but all you can do is to know your mind well.
Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you.
You have to be very alert, or else your mind will play false with you.
It is like watching a thief -- not that you expect anything from a thief, but you do not want to be robbed.
In the same way you give a lot of attention to the mind without expecting anything from it.
Or, take another example.
We wake and we sleep.
After a day's work sleep comes.
Now, do I go to sleep or does inadvertence -- characteristic of the sleeping state -- come to me?
In other words -- we are awake because we are asleep.
We do not wake up into a really waking state.
In the waking state the world emerges due to ignorance and takes one into a waking-dream state.
Both sleep and waking are misnomers.
We are only dreaming.
True waking and true sleeping only the jnani knows.
We dream that we are awake, we dream that we are asleep.
The three states are only varieties of the dream state.
Treating everything as a dream liberates.
As long as you give reality to dreams, you are their slave.
By imagining that you are born as so-and-so, you become a slave to the so-and- so.
The essence of slavery is to imagine yourself to be a process, to have past and future, to have history.
In fact, we have no history, we are not a process, we do not develop, nor decay; also see all as a dream and stay out of it.

Q: What benefit do I derive from listening to you?

M: I am calling you back to yourself.
All I ask you is to look at yourself, towards yourself, into yourself.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #796 on: July 19, 2018, 03:52:41 AM »
Questioner: In one's search for the essential, one soon realises one's inadequacy and the need for a guide or a teacher.
This implies a certain discipline for you are expected to trust your guide and follow implicitly his advice and instruction.
Yet the social urgencies and pressures are so great, personal desires and fears so powerful, that the simplicity of mind and will, essential in obedience, are not forthcoming.
How to strike a balance between the need for a Guru and the difficulty in obeying him implicitly?

Maharaj: What is done under pressure of society and circumstances does not matter much, for it is mostly mechanical, mere reacting to impacts.
It is enough to watch oneself dispassionately to isolate oneself completely from what is going on.
What has been done without minding, blindly, may add to one's karma (destiny), otherwise it hardly matters.
The Guru demands one thing only; clarity and intensity of purpose, a sense of responsibility for oneself.
The very reality of the world must be questioned.
Who is the Guru, after all?
He who knows the state in which there is neither the world nor the thought of it, he is the Supreme Teacher.
To find him means to reach the state in which imagination is no longer taken for reality.
Please, understand that the Guru stands for reality, for truth, for what is.
He is a realist in the highest sense of the term.
He cannot and shall not come to terms with the mind and its delusions.
He comes to take you to the real; don't expect him to do anything else.
The Guru you have in mind, one who gives you information and instructions, is not the real Guru.
The real Guru is he who knows the real, beyond the glamour of appearances.
To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist, your questions are about a non-existing person.
What exists for you does not exist for him.
What you take for granted, he denies absolutely.
He wants you to see yourself as he sees you.
Then you will not need a Guru to obey and follow, for you will obey and follow your own reality.
realise that whatever you think yourself to be is just a stream of events; that while all happens, comes and goes,you alone are, the changeless among the changeful, the self- evident among the inferred.
Separate the observed from the observer and abandon false identifications.

Q: In order to find the reality, one should discard all that stands in the way.
On the other hand, the need to survive within a given society compels one to do and endure many things.
Does one need to abandon one's profession and one's social standing in order to find reality?

M: Do your work.
When you have a moment free, look within.
What is important is not to miss the opportunity when it presents itself.
If you are earnest you will use your leisure fully.
That is enough.

Q: In my search for the essential and discarding the unessential, is there any scope for creative living?
For instance, I love painting.
Will it help me if I give my leisure hours to painting?

M: Whatever you may have to do, watch your mind.
Also you must have moments of complete inner peace and quiet, when your mind is absolutely still.
If you miss it, you miss the entire thing.
If you do not, the silence of the mind will dissolve and absorb all else.
Your difficulty lies in your wanting reality and being afraid of it at the same time.
You are afraid of it because you do not know it.
The familiar things are known, you feel secure with them.
The unknown is uncertain and therefore dangerous.
But to know reality is to be in harmony with it.
And in harmony there is no place for fear.
An infant knows its body, but not the body-based distinctions.
It is just conscious and happy.
After all, that was the purpose for which it was born.
The pleasure to be is the simplest form of self-love, which later grows into love of the self.
Be like an infant with nothing standing between the body and the self.
The constant noise of the psychic life is absent.
In deep silence the self contemplates the body.
It is like the white paper on which nothing is written yet.
Be like that infant, instead of trying to be this or that, be happy to be.
You will be a fully awakened witness of the field of consciousness.
But there should be no feelings and ideas to stand between you and the field.

Q: To be content with mere being seems to be a most selfish way of passing time.

M: A most worthy way of being selfish!
By all means be selfish by foregoing everything but the Self.
When you love the Self and nothing else, you go beyond the selfish and the unselfish.
All distinctions lose their meaning.
Love of one and love of all merge together in love, pure and simple, addressed to none, denied to none.
Stay in that love, go deeper and deeper into it, investigate yourself and love the investigation and you will solve not only your own problems but also the problems of humanity.
You will know what to do.
Do not ask superficial questions; apply yourself to fundamentals, to the very roots of your being.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #797 on: July 20, 2018, 04:52:26 AM »
M: You are never without a Guru, for he is timelessly present in your heart.
Sometimes he externalises himself and comes to you as an uplifting and reforming
factor in your life, a mother, a wife, a teacher; or he remains as an inner urge toward
righteousness and perfection. All you have to do is obey him and do what he tells
you. What he wants you to do is simple, learn self-awareness, self-control, selfsurrender.
It may seem arduous, but it is easy if you are earnest. And quite
impossible if you are not. Earnestness is both necessary and sufficient. Everything
yields to earnestness.

Q: What makes one earnest?

M: Compassion is the foundation of earnestness. Compassion for yourself
and others, born of suffering, your own and others.

Q: Must I suffer to be earnest?

M: You need not, if you are sensitive and respond to the suffering of others,
as Buddha did. But if you are callous and without pity, your own suffering will
make you ask the inevitable questions.

Q: I find myself suffering, but not enough. Life is unpleasant, but bearable.
My little pleasures compensate me for my small pains and on the whole I am better
off than most of the people I know. I know that my condition is precarious, that a
calamity can overtake me any moment. Must I wait for a crisis to put me on my way
to truth?


M: The moment you have seen how fragile is your condition, you are
already alert. Now, keep alert, give attention, enquire, investigate, discover your
mistakes of mind and body and abandon them.

Q: I feel my hold on the body is so strong that I just cannot give up the idea
that I am the body. It will cling to me as long as the body lasts. There are people
who maintain that no realisation is possible while alive and I feel inclined to agree
with them.


M: Before you agree or disagree, why not investigate the very idea of a
body? Does the mind appear in the body or the body in the mind? Surely there must
be a mind to conceive the 'I-am-the-body' idea. A body without a mind cannot be
'my body'. 'My body' is invariably absent when the mind is in abeyance. It is also
absent when the mind is deeply engaged in thoughts and feelings. Once you realise
that the body depends on the mind, and the mind on consciousness, and
consciousness on awareness and not the other way round, your question about
waiting for self-realisation till you die is answered. It is not that you must be free
from 'I-am-the-body' idea first, and then realise the self. It is definitely the other
way round -- you cling to the false, because you do not know the true. Earnestness,
not perfection, is a precondition to self-realisation. Virtues and powers come with
realisation, not before.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #798 on: July 23, 2018, 05:32:19 AM »
Q: Does consciousness come down from reality or is it an attribute of matter?

M: 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 organises itself into a stable organism, consciousness appears spontaneously.
With the destruction of the organism consciousness disappears.

Q: Then what survives?

M: That, of which matter and consciousness are but aspects, which is neither born nor dies.

Q: If it is beyond matter and consciousness, how can it be experienced?

M: It can be known by its effects on both; look for it in beauty and in bliss.
But you will understand neither body nor consciousness, unless you go beyond both.

Q: Please tell us squarely: are you conscious or unconscious?

M: The enlightened (jnani) is neither.
But in his enlightenment (jnana) all is contained.
Awareness contains every experience.
But he who is aware is beyond every experience.
He is beyond awareness itself.

Q: There is the background of experience, call it matter.
There is the experiencer, call it mind.
What makes the bridge between the two?


M: The very gap between is the bridge.
That, which at one end looks like matter and at the other as mind, is in itself the bridge.
Don't separate reality into mind and body and there will be no need of bridges.
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.

Q: The seer and the seen: are they one or two?

M: There is only seeing; both the seer and the seen are contained in it.
Don't create differences where there are none.

Q: I began with the question about the man who died.
You said that his experiences will shape themselves according to his expectations and beliefs.


M: Before you were born you expected to live according to a plan, which you yourself had laid down.
Your own will was the backbone of your destiny.

Q: Surely, karma interfered.

M: Karma shapes the circumstances: the attitudes are your own.
Ultimately your character shapes your life and you alone can shape your character.

Q: How does one shape one's character?

M: By seeing it as it is, and being sincerely sorry.
This integral seeing-feeling can work miracles.
It is like casting a bronze image; metal alone, or fire alone will not do; nor will the mould be of any use; you have to melt down the metal in the heat of the fire and cast it in the mould.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #799 on: July 29, 2018, 03:12:34 AM »
Maharaj: You are shouting in wilderness by which you can bring about no change individually.
Observe, be, enjoy, and don't try to bring about a change in manifestation as it is. The best state is,
desirelessly just being. You are talking as an individual, taking fragments into consideration, hence, the
misery. Can you bring about any change in the nature of water? As individuals in ignorance, you fear
death and get destroyed by it. There is no death if you go to the source from where you emanate. With
accumulated knowledge, you want to possess that, so there is misery. Whatever you have accumulated
as knowledge let it flow out and just be. When you give up everything, people will fall at your feet, just
watch. From the moment of beingness, to the starting of everything, including what you are today is all
spontaneous.
You have taken this disguise (Ochre robe), in your true nature, you don't belong to it. When you realize
such a state everything will be done, don't participate, just watch the happenings effortlessly. Rajneesh,
Muktananda and the rest are doing nothing, everything is happening effortlessly. I am telling you from
the standpoint of my own understanding. It is the logic of spiritualism that gives satisfaction; spiritual
discrimination helps you not to be unhappy. As individual, you tend to compare and thus become
unhappy. The One who has merged with is Guru is not afraid of any calamities.
Worlds are created and destroyed, how did I survive and observe all this? Only the One who has
transcended everything can employ such discrimination. I have appeared spontaneously without my
knowing and everything is happening spontaneously. Having realized this do what you like, even if you
sit in a desert, it will become a place of pilgrimage.
My Guru said 'The source of the entire world is kept on your palm, here it is, you are not that
beingness'. Out of sheer providence or good luck someone is inclined to understand all this, in the
process his own being gets pleased with him and provides him all the knowledge.
This sickness of beingness is the outcome of the five elemental chaos. Your own concepts make you
suffer, 'I amness' makes you suffer. People call me a Jnani, just observe. Saint Tukaram said 'watch
with appreciation, admiration and no involvement'. You entertain concepts and they make you suffer
internally and externally. Can you by employing any means of yours limit manifest nature? The Ramas
and Krishnas have come and gone, but nature plays by itself, unconcerned. When you die, die with
totality, you are everything, die with it. How do you understand yourself? It is better to say'I have not
understood', rather than saying 'I understand everything'.

from I am Unborn

atmavichar100

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #800 on: August 31, 2018, 10:05:38 PM »
Meditation tips from Maharaj:
A) Make it a habit to think and speak in the passive tense. Instead of ?I see something? or ?I hear something,? why not think in the passive way: ?Something is seen? or ?Something is heard?? The perception will then not be on the basis of an action by the phenomenal entity but on the basis of an event or occurrence. In due course, the pseudo- entity ?I? will recede into the background.

B) Before going to sleep at night, spend about ten minutes sitting relaxed both in body and mind, taking your stand that ?you? are not the body-mind construct but the animating consciousness so this idea will impregnate your being throughout the period of your sleep.
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

atmavichar100

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #801 on: September 26, 2018, 11:10:59 PM »
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

atmavichar100

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #802 on: September 26, 2018, 11:25:58 PM »
" In the morning, as you wake up, you are pure Brahman until the beginning of the mental modifications. Then you become conscious of the body and its covering. Then you become aware of being a man or a woman. Then the body-identity acts as per the impressions on the mind. The ' I Am' body idea is the inspiration for all activity. The first sense of existence in the morning is formless and you are That. You must take care of the body, but don't identify with it.
Any memory cannot have a form; how then can your memory of being, which is Bhagavan, have a form? Only the ignorant can say, ' I am my body'. Also, the memory of a thing cannot be the thing itself. In the same way, the memory ' you are' cannot be you. Your memory that the body has a form cannot be you. Your consciousness has the essence of greatness and has been given the names of Gods and Goddesses. I call it the feet of the Guru. By getting absorbed in it, you know its vast nature. Meditate on the meditator. Be aware of Him. Only in His presence, meditation is possible. When it is said ' I am in bed', ' I am idle'....who has this knowledge- the body or the consciousness? The flame of consciousness is burning due to the fuel of the body juices.
When the food-body is ready, the individual soul appears. In it, the consciousness and Prana appear at the same time. Without them, there is no movement. The shape of the food-body is considered as the form, of the individual soul. The strength of consciousness depends upon the size and nature of the form and the quality of the food juices.
Take your consciousness as God and hold its feet. Always give attention to it. Be sure that you are consciousness, which has no shape and no form. There is no need for taking the trouble of going to any temple as it is within you. If your consciousness is absent, does God has any value? You have heard here that you are pure consciousness. Guard that knowledge carefully. Your ultimate achievement is like reaching Delhi. Now you have only heard about Delhi, which is far off. You have to be there."
- Nisargadatta Maharaj
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

atmavichar100

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #803 on: October 04, 2018, 12:25:05 PM »
The reward of Self Knowledge is freedom from the personal self.

Once you say, "I want to find Truth," all your life will be deeply affected by it.

All your mental and physical habits, feelings and emotions, desires and fears, plans and decisions will undergo a most radical transformation.

If you are earnest, whatever way you choose will take you to your goal. It is the earnestness that is the decisive factor. Earnestness is the homing instinct which makes the bird return to its nest and the
fish to the mountain stream where it was born.

The seed returns to the earth when the fruit is ripe.

~ Guru Nisargadatta Maharaj
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 #804 on: October 05, 2018, 10:27:39 AM »
#In Self-awareness you Learn about Yourself:

Q: Why do the Indian teachers advocate inactivity?


Maharaj:
Most of people?s activities are valueless, if not outright destructive.
Dominated by desire and fear, they can do nothing good.
Ceasing to do evil precedes beginning to do good.
Hence the need for stopping all activities for a time,
to investigate one?s urges and their motives,
see all that is false in one?s life,
purge the mind of all evil and then only restart work,
beginning with one?s obvious duties.

Of course, if you have a chance to help somebody, by all means do it and promptly too, don?t keep him waiting till you are perfect.

But do not become a professional do-gooder.

~ IAMTHAT,
Talks withSri Nisargadatta Maharaj
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 #805 on: October 07, 2018, 08:30:12 PM »
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 #806 on: October 19, 2018, 12:06:11 AM »
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 #807 on: October 29, 2018, 03:18:43 PM »
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