Monday, January 12, 2015

FROM MY NOTE-BOOK ON SRI NISARGADATTA MAHARAJ

From my Note-book on
Sri Nisargadatta Maharaj


This is a collection of some short quotes written down by me while I was compiling the ‘I am quotes’ or preparing ‘The Nisargadatta Gita’ :

1.
Do you accept completely the knowledge that you do not exist?

2.
The moment you know ‘you are’, you are individuality. When you do not know ‘you are’, you are perfect in the Absolute.

3.
I am the infinite, timeless Absolute, Awareness without being aware of Awareness. As the infinite I express myself as finite, as the timeless I express myself as time.

4.
Your ‘being’ depends on the body-mind – how can this be true? Can that which depends on anything be the truth?

5.
If you are convinced that everything you see is unreal, then why hang onto the unreal principle?

6.
All the pride of being is based on the body-mind, the ‘beingness’ is a temporary phase, hence unreal. The One who understands this is the Eternal.

7.
Whatever is supposedly happening is an illusion. Nothing is really happening, because the basic concept ‘beingness’ is itself an illusion.

8.
The individual as such has never come into being, thus there is no need to identify with anything.

9.
In the ultimate Awareness nothing has any consciousness of being present. There is no ‘presence’ in the Absolute.

10.
The feeling ‘I am’ or ‘being’ has occurred due to its association with the body-mind. In reality you are none of these. You are the unborn.

11.
Hold on to the ‘being’ only, as it would one day take you to the ‘non-being’ or unborn.

12.
The darkness you see on closing your eyes is the shade of the Guru’s (Beingess) grace.  Take rest there and you would merge in the Satguru (Non-beingness or the Absolute).

13.
Your ‘being’ is an illusion from the Absolute standpoint. Stay put in your ‘being’ then that primary desire ‘to be’ would drop off. You are then the Absolute.

14.
Where is the person who should hold onto the worldly life or should give it up? The question does not arise. Charged up with this knowledge no difficulty can touch you.

15.
Unless you negate individuality there will never be any understanding.

16.
A simple remedy to enjoy eternal bliss is to know that you are not the body.

17.
‘Parabrahman’ (The Absolute) is your eternal state, you cannot remember it because you have never forgotten it.

18.
The very identity with which you try to understand everything is unreal. There is only one truth in the world and that is that everything is unreal.

19.
When your individuality is dissolved you will not see any individuality anywhere, it is just a functioning of consciousness. If it clicks, it’s easy, if not, it’s difficult.

20.
The Supreme state is like a hole in the paper, in it yet not made up of it. In the very centre of consciousness, yet beyond it

21.
The Supreme state is of utter stillness and silence, whoever goes there disappears.

22.
Nothing is. Nothing appears to become something for sometime. Something appears to become Nothing. Nothing was, Nothing remains, Nothing is.

23.
The question ‘Who am I?’ has no answer. No experience can answer it as the Self is beyond experience, there it helps in going beyond experience.

24.
When by the ‘law of being’ one finds the way to return (Nivritti), he abandons all motives (Pravritti).

25.
The ‘Jnani’ is not indifferent, he is impartial.

26.
You do everything but miss the essential, which is the elimination of the person.

27.
When you understand that the ‘I am’ is itself an illusion, then you will throw up your hands and give up everything.

28.
To anyone who is interested in worldly activities and pleasures, how can unworldly wisdom ever come near him?

29.
The Absolute cannot be understood. Understanding goes only up to the ‘I am’ sense. You are not whatever you understand, in non-understanding you understand yourself.

30.
If you have understood that there is no ‘knower’, everything is over.

31.
In the absence of a body form the ‘beingness’ cannot know itself. So you should hold on to the indwelling principle, the ‘beingness’ only.

32.
Go to the root of your ‘beingness’, in the process, the ‘beingness’ will be transcended and only the ultimate ‘You’ will remain, without the knowledge ‘you are’.

33.
There is permanent identity within you that never goes away. You cannot objectify it, you cannot know it, for on doing so it becomes impermanent or unreal.

34.
If you do not identify with the body-mind sense, you will transcend into the ‘beingness’ first and later you will even transcend ‘beingness’.

35.
You as the Absolute are neither the ‘beingness’ nor the activities that go on in it.

36.
Whatever is seen or perceived is continuously in a state of creation and destruction, but you in your true nature are unborn and indestructible.

37.
Your true state is always there, it has never gone anywhere; realize it, that’s all.

38.
So long as you identify with the body you must follow the scriptures, when this identification is gone, you may do whatever you like.

39.
As long as the ‘beingness’ is there you are the ‘beingness’. When the ‘beingness’ is not, you are the Absolute.

40.
Please apprehend clearly that you are the Absolute bereft of any body identity. You are complete, perfect and the unborn.

41.
All talking can be from the temporary ‘beingness’, from the eternal position there is nothing, you have no standpoint so what can be said?

42.
Whatever spiritual or worldly activities that are happening through your ‘beingness’ are merely entertainment for passing time.

43.
I am not this body, but I am the formless nameless knowledge indwelling in it – the ‘I am’.

44.
The point is to be fully aware that neither you, nor the man in front of you, are mere bodies.

45.
Finally you will understand that whatever you have understood is not the truth. At the highest level, in reality, nothing is. At the worldly level, everything is.

46.
You are not whatever you observe, reject everything that you observe and finally settle down where there is no more observation.

47.
At the highest level of ‘Parabrahman’ everything is useless, even ‘Brahman’ is reduced to an illusion.

48.
There are two witnessing stages: ‘beingness’ witnesses all this manifestation, and witnessing of the ‘beingness’ happens to the Absolute.

49.
The primary illusion ‘I am’ develops and moves through the four types of speech using the body and life force (‘prana’).

50.
Discard whatever you know, whatever you have read and have a firm conviction about ‘That’, about which nobody knows anything.

51.
Actually there is no ‘going beyond’, it is just an idea to remove all the ideas that you have accumulated due to your association with the body and mind.

52.
Isn’t it amusing that the very teaching which destroys an individual is exactly what the individual wants?

53.
The indication of your progress is your disinclination to associate with normal people and your desires and expectations get less and less.

54.
The seeker disappears in the seeking, the unreality of the ‘beingness’ as ‘born’ is realized and it’s all over, there is nothing more to be done.

55.
I am not the body; I am not the words, when knowledge recognizes this it’s called Self-realization.

56.
To know that you are nothing is liberation. All your knowledge, including you yourself is liquidated – then you are liberated.

57.
This sense of presence is as such, there is no individuality but applies to everything that is present.

58.
Total negation or rejection of all that is perceivable and conceivable is needed – then and only then you can disappear.

59.
All real progress is irreversible, if you are still going ups and downs in your moods, it shows that the teaching has not been taken to heart and translated into action in full.

60.
All delay is a waste of time, what are you waiting for? Is it the fear of elimination as a person? It should be, for there can be no other reason.

61.
Relatively there can be true knowledge of things but absolutely there are no things. To know that nothing is, is true knowledge.

62.
The relative and the absolute are identical. When the words are spoken there is silence, when the relative is over the absolute remains. Shift your attention from words to silence and you will hear it.

63.
There is no such thing as seeing the real. Who is to see what? You can only be the real – which you are anyhow.

64.
You cannot know the knower for you are the knower. Whatever you are changelessly, that you are beyond doubt.

65.
The primary desire is ‘to be’, when you stay put in your ‘beingness’ for some time, the desire ‘to be’ will droop off – then you are the Absolute.

66.
Whatever you can forget is not the truth or eternal – always remember that. That’s why you cannot forget you true state and that’s why you cannot remember it (you can only remember what you forget.)

67.
Understand the birth principle (‘Turiya’ or the ‘I am’ without words) and be free from it (‘Turiyatita’).

68.
Your true nature is a fact, that’s all. You are already that, so how can you know something you already are? A subject-object relationship is impossible!

69.
He who claims to have gained true knowledge and yet is still worried as to what will happen to him, cannot be considered a ‘Jnani’.

70.
Stabilize yourself in the indwelling knowledge that ‘you are’ and then, that very knowledge will clear all your doubts and everything will be opened to you.

71.
Effortlessly you are ‘That’, only you must stand for it by conviction.

72.
Once you abide that you are the indwelling principle and not the body – that is enough.

73.
It is the ‘Sadhana’ that matters and not the gathering of concepts.

74.
I am perceptible from one point to another, beyond which the perceptible will become imperceptible. The imperceptible is my original state. It is only these two states that have to be understood, there is nothing else to be done.

75.
The shackles are only of name and belief that you were born and are a person with a body and mind. This belief gone, what is left? Whose enlightenment and what enlightenment?

76.
That the world never occurred or existed – if this is indeed your conviction, you are ‘Parabrahman’ or the Absolute.

77.
The reason there is no realization in spite of all your trouble is that you are trying to identify with the body. You don’t give up that identification.

78.
The ‘beingness’ is something like a telescope, a medium for observation. But the observer is neither the medium nor the field of observation.

79.
The primary cause for the rising of the relative out of the absolute is beyond explanation, like two intimate friends, in perfect harmony, suddenly start to quarrel.

80.
Remove the conjunction ‘and’ between ‘you and I’ and no duality exists, similarly ‘beingness’ is a conjunction, when it is removed no duality remains.

81.
‘Jnana yoga’ means to inquire how the ‘I-am-ness’ and the world came about, to understand that they are one and realize finally that you are neither but beyond them.

82.
Yours is the power of perception, not what you perceive.

83.
‘Being’ doesn’t require knowing, but knowing requires ‘being’.

84.
You are that dimensionless point of awareness which when moves creates the illusion of the world and which when stops is the Absolute reality.

85.
To know that that you are neither in the body nor in the mind, though aware of both, is already Self-realization.

86.
No problem is solved completely but you can withdraw from it to a level on which it does not operate.

87.
You have to stay with the fact that you are neither this body nor this mind, only then you will grow and go altogether beyond into a different world of truth and fearless love.

88.
Resist you old ways by telling yourself: ‘No, not so, it cannot be so, I am not like this, I do not need it, I do not want it.’ Surely a day would come when the entire structure of error and despair would collapse and the ground will be free for a new life.

89.
There is a season for trusting and distrusting words. The utility and futility of words must be understood. Words serve a limited purpose of inter-personal communication and technical know-how.

90.
Don’t try to know the truth, you can know only what is not true – which is enough to liberate you from the false.

91.
There is no need to destroy or put an end to the mind. It has only to be put at its proper place and work which is the liberation of the mind.

92.
Only see that there is no happiness in what you desire. There maybe pleasure which is always wrapped up with pain.

93.
Only the changeable can be thought and talked about. The unchangeable can only be realized in silence. Once realized, it will deeply affect the changeable, itself remaining unaffected.

94.
You do not know your timeless, spaceless, causeless being because you are so engrossed in the world.

95.
The Source is dark itself yet makes everything shine, unperceived it causes perception, unfelt it causes feeling, unthinkable it causes thought, non-being it gives birth to being. It is the immovable background of motion, once you are there you are home everywhere.

96.
All this is not very difficult to understand and practice, but you must be interested, without interest nothing can be done.

97.
Keep quiet. Do your work in the world but inwardly keep quiet, then all will come to you. Do not rely on your work for realization, it may profit others but not you. Your hope lies in keeping silent in the mind and quiet in your heart.

98.
If you have really understood the core of the matter no questions can arise, questions arise only to an entity.

99.
Allot some daily for sitting quietly and trying to go beyond the personality with all its addictions and obsessions.

100.
Keep trying until you succeed. If you persevere and try earnestly, there can be no failure.

1 comment:

  1. Dear sir, can i get your email id? I have some queries abut maharaj's talks.

    ReplyDelete