Sri Nisargadatta Maharaj     747 posts


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Experience leaves only memories behind and adds to the burden which is heavy enough. You need no more experiences. The past ones are sufficient. And if you feel you need more, look into the hearts of people around you. You will find a variety of experiences which you would not be able to go through in a thousand years. Learn from the sorrows of others and save yourself your own. It is not experience that you need, but the freedom from all experience. (317)

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We miss the real by lack of attention, and create the unreal by excess of imagination.

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Q: In all the universe, is there one single thing of value?

M: Yes, the power of love.

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Uneducated though the Master is, his conversation is enlightened to an extraordinary degree. Though born and brought up in poverty, he is the richest of the rich, for he has the limitless wealth of perennial knowledge, compared to which the most fabulous treasures are mere tinsel. He is warm-hearted and tender, shrewdly humorous, absolutely fearless and absolutely true —inspiring, guiding and supporting all who come to him.

~ I AM THAT

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Maharaj: The principle which can know itself is in the organism. In a worm crawling, it is there, because the worm knows itself instinctively.

By listening to my talks you will be transformed back to your original state, prior to your birth.
Right now, in spite of your present life, it will happen. My present talk is quite different now, at a higher level; therefore I do not invite anybody to listen to my present talks. I recommend that nobody should come and listen because they will develop a dispassion for their family or daily life.

Language energy and vital breath energy should merge and stabilize. Otherwise, if you allow them to go outward, they will be dissipated.

If you want peace, stabilize at that point where you started to be, stay put there. Om is the unstruck sound, the unpronounced word.

You don't respond to my talks, you have not been able to perceive the nature of your
consciousness. Consciousness is something like the drama of a play, play-acting. You are unsupported, you have no support at all. The birth, the parents, all this is illusion. Taking the body as oneself is the accident. If you don't cling to the body as your identity, everything is all right.

When beingness forgets itself, that state is Parabrahman. This knowingness is not your true state, it is the outcome of the food essence body, and you, the Absolute, are not that.

- Consciousness and the Absolute. The final Talks with Sri Nisargadatta Maharaj

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Whatever work you have undertaken-complete it. Do not take up new tasks, unless it is called for by a concrete situation of suffering and relief from suffering. Find yourself first, and endless blessings will follow. Nothing profits the world as much as the abandoning of profits.

I AM THAT p.145

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It is the mind that tells you that the mind is there. Don't be deceived. All the endless arguments about the mind are produced by the mind itself, for its own protection, continuation and expansion. It is the blank refusal to consider the convolutions and convulsions of the mind that can take you beyond it.

'I am That' p.239

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We both are the self, but you seem to be unconvinced. This talk of personal self and universal self is the learner’s stage; go beyond, don’t be stuck in duality.

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Truth is in the discovery not in the discovered. And to discovery there is no beginning and no end. Question the limits, go beyond, set yourself tasks apparently impossible - this is the way.

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All there is is me,
all there is is mine.
Before all beginnings,
after all endings - I AM.

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There is noble virtue in unshakable endurance of whatever comes, but there is also dignity in refusal of meaningless torture and humiliation.

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Either you remain forever hungry and thirsty, longing, searching, grabbing, holding, ever losing and sorrowing, or go out whole-heartedly in search of the state of timeless perfection to which nothing can be added, from which nothing -- taken away. In it all desires and fears are absent, not because they were given up, but because they have lost their meaning.

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You are so used to the support of concepts that when your concepts leave you, although it is your true state, you get frightened and try to cling to them again.

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Nirupana 47
Sunday, July 30, 1978

From birth to death, all actions are performed in order to pass the time. The greatest good in life is to know who we are. It is impossible to establish order in the world. Meanwhile, those who teach and those who learn, all pass away. Religion is formed by the concepts of its followers, nothing else.

Our consciousness is the base for all worldly dealings. However, there is no base for consciousness. It has come uninvited. It rises and then passes away. There was no memory of ‘I am’ before, and now it is there.
Except for this, what do you possess as your own? One who has realized himself has no concern about his well-being.

Wakefulness, sleep and hunger have no substitute. No law applies to them. Without these, nobody would do anything. Realized men are silent in spite of the knowledge they have. They know the secret of birth and why it has arrived.
How was this consciousness imposed on you and since when?
This must be understood.
To get into samadhi means to let go of the mind with its memory.

Your breathing is proof of the existence of the breathless One. The word comes upon waking up, therefore you are prior to the word. The wordless meaning of our consciousness is the sense ‘I am’. If you remain completely silent, you experience the Self. There is only one Self for all. Prana works also in sleep. It has no meaning then, as it has no knowledge of its vibration. Waking up is to feel ‘I am’ without pronouncing the words.

The three gunas are the names given to three types of behavior. They function in all living beings. We should not judge anyone’s behavior. One who understands gunas will understand this. People with Rajo guna and Tamo guna will meddle with others’ affairs instead of working on themselves. The bodies may be different, but consciousness is the same in all. It is formless. You might say that it has a flavor, a quality, which is love. The knowledge ‘I am’ loves itself and, hence, we can distinguish between good and bad. One who understands its greatness finds it all-pervading. Such a person does not criticize others. All things are being done for the sake of the love of Self. One who has devotion to all beings, as if they are God, cannot hate anyone. He sees clearly that he is not the doer.

Hold onto the fact that you are Brahman. First you know that ‘you are’ and then the words follow.
Whose information is it?
It is the information of the one who feels ‘he is’. Consciousness is knowingness; a sense of being. All the activity of Purusha (supreme Self) and prakriti (creation) is based upon this. One who reaches this stage keeps quiet. He knows that in its absence there is no happiness or sorrow. Can you recede back to this stage?

So as to know who you are, understand consciousness with determination. What is more important than consciousness in the whole world? When you reach that point, you will not utter a single word about others.
Without consciousness, there is no word. Pay attention to consciousness and nothing else. The one who does not recognize this has to suffer many miseries.

The world is a fun-game created out of one’s own existence. No one can stop the process of creation, maintenance and dissolution of the world. This is because there is no creator. With a slight illumination of consciousness, the universe with its infinite space is created. It is the wonder of the subtle consciousness.

What came first, the body of the world or our body? Your true nature is formless, yet it identifies with the body. In the same way, the world looks real through the senses! Who is prior: the world or the one who sees
the world? Your wakefulness is the same as the world.

First comes consciousness, and then the world is seen in it. Consciousness is unstable. It likes to be.
However, when ‘I am-ness’ goes so does the world. You have to see this with a very subtle inner discrimination. This vast panoramic world is the reflection of your consciousness. As such it is nameless; yet
name gives it support and transactions are made possible. All names are concepts. When Parabrahman remains in the unmanifest state, can He have a name?

Krishna says He is all-pervading. Because of the sense of duality people differentiate. They either praise or censure. The concept ‘I am like this’ is the basic reason of misery or happiness. If you stay with the feeling
‘I am’, the basic vibration of ‘I am’, you will digest miseries as easily as happiness. Whatever is visible, whatever appears, has not happened at all!

Do not indulge in flattery or censure, even if it costs you your life, as there is no other. Unless the sense ‘I am like this’ goes, the duality will not go. You must understand the ultimate meaning of your Self, by yourself. Then nothing can harm you. One in a million tries to know it. One who realizes it, his
consciousness merges peacefully within his own Self. Consciousness disappears into the knower. That is called Parabrahman.

You know what you are before you know anything else. Convince yourself that you are pure consciousness.
All worldly dealings will be carried out spontaneously. It is the only way. The notion that you do something is utterly false.

MEDITATIONS WITH SRI NISARGADATTA MAHARAJ

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Nirupana 46
Sunday, July 23, 1978

As long as prana and the body are together, there is consciousness. When prana leaves the body, consciousness disappears.
What does one have to lose (by dying)?
First there is consciousness, and then the
body is sensed. One who knows consciousness is called a jnani. Your consciousness is the seed of the universe.

To be without words is to be in samadhi. You will not meet Parabrahman through intellect. What did you have before you were taught anything? Only wakefulness and sleep. The rest (all concepts) is based upon
what you have heard. Even the pride, ‘I am the seeker of Truth, I shall renounce’, etc., has to go. One who manages worldly activities is of universal nature.

The only purpose of the human body is to realize Brahman. That is the reason why all the idols we worship have a human form. The word and the existence of the word can be sensed only through the human body.
Word means Brahman (the manifest principle), existence means consciousness and, therefore, Brahman is sensed through the human body. But due to body-consciousness a man remains a man. If ‘I’ is taken aside from the body, it contains pure Brahman only. Brahman is consciousness and vice versa. The irony is that the ego that takes the body as itself is trying to know IT. Body-consciousness has to be dismissed. Nothing else has to be done.

Does your body know your consciousness? The body is a material object. Without prana, it is a corpse.
Consciousness in the Brahma-randhra knows pleasure and pain. Who is aware of consciousness? When this is clearly understood, the pleasure and the pain will go and there will be peace. In the body there is nothing else but pure Brahman. The one who knows consciousness, the feeling ‘I am’, is the knower. The knower cannot be described. Consciousness in the body is itself God. It naturally knows Brahman. It has the form of space, water, fire-luster, air, and earth; yet it is consciousness only. It is our consciousness that is acting through the five elements. It has no identification as a man or a woman.

The purpose of the body is to know Brahman. The mistake is that the same Brahman identifies itself with the body. It cannot know itself without the human body. However, it has accepted itself as body-consciousness.
The five characteristics of the body are based upon word (hearing), form (seeing), touch, taste and smell.
The vibration of Brahman in your body senses them. Therefore the human body has great importance. Do not waste a single moment without paying attention to your true nature.

The awakened consciousness is the image of Param-atman. It is easy for the one who recognizes it as God and becomes one with it. Catch hold of that Truth. Continuously remember that consciousness is your true
nature (the manifest Brahman). It has been praised with a million names.

When consciousness sprouted, it took the form of a child. What do you possess except for consciousness? It is the light. Always remember that this is your true nature. One who has this knowledge is Paramatman. It is the evidence that He is. If you understand this there is no need for austerities.

Identification with the body is the cause of turmoil. When there is no experience of a single word, while awake, it is your true nature. Your consciousness is the golden womb through which the world has been
created. Through conception the unmanifest becomes manifest. Your everyday life, wife, children are nothing but entertainment. The various spiritual methods are also entertainment.

Can anyone feel that his body is sacred?
If you do not feel sacred about yourself, then how can others feel it?
When you are convinced that you are pure ‘I am-ness’, people will come to have your holy sight. When you become convinced by the Guru-word that you are pure Brahman, pure consciousness, you will feel that your
body has become sacred. When you get realization, people will naturally want to have your darshan. One who is the ‘soul of death’ itself, how can he die?

The greatest negation of religion, the greatest sin, is to believe that the body is your true nature. Your religion is to remain as the Self. You must have the conviction of your true identity. You must recognize your relationship with your own Self. The mind gets modified and behavior changes with repetition of the mantra. The body serves as the food for this consciousness. The mind flows from prana, the vital force.
When you realize all this, at the last moment you will clearly witness that you do not die but prana leaves the body. The enlightened person has no hopes, no desires and no passions. Therefore he has no death. It is the most indescribable event when the manifest becomes unmanifest (at the time of so-called death). But the ignorant one says, ‘I am dying’, even before prana leaves the body. This is because he has not known his true nature.

The time of death of a sage is very sacred. It is more sacred than sunrise. This is the reason why their death anniversary is celebrated. Decide now who you are going to die as. The thought at the time of dying will decide the future. There should be no other thought except ‘I am perfect bliss’. Your state will be in accordance with what you take yourself to be. This is true now and it will be true then.

MEDITATIONS WITH SRI NISARGADATTA MAHARAJ

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It is not the universe that needs improving, but your way of looking.

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Some people are in search of knowledge which is acceptable to their mind and intellect, but the sphere of the mind and intellect is of no use to receive this knowledge. All your experiences and visions depend on your knowledge “I Am” and this itself is going to dissolve.

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We are complex beings, at war within and without. We contradict ourselves all the time, undoing today the work of yesterday. No wonder we are stuck. A little of integrity would make a lot of difference.

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Q: What does it mean to go beyond the mind?

M: You have gone beyond the body, haven’t you?
You do not closely follow your digestion, circulation or elimination. These
have become automatic.
In the same way the mind should work
automatically, without calling for attention.

This will not happen unless the mind works faultlessly. We are, most of our time, mind and body-conscious, because they constantly call for help. Pain and suffering are only the body and the mind screaming for attention. To go beyond the body you must be healthy: to go beyond the mind, you must have your mind in perfect order.
You cannot leave a mess behind and go beyond. — the mess will bog you up.
‘Pick up your rubbish’ seems to be the universal law. And a just law too.

Q: Am I permitted to ask you how did you go beyond the mind?
M: By the grace of my Guru.

Q: What shape his grace took?
M: He told me what is true.

Q: What did he tell you?
M: He told me I am the Supreme Reality.

Q: What did you do about it?
M: I trusted him and remembered it.

Q: Is that all?
M: Yes, I remembered him; I remembered what he said.

Q: You mean to say that this was enough?

M: What more needs be done?
It was quite a lot to remember the Guru and his words. My advice to you is even less difficult than this — just remember yourself. ‘I am’, is enough to heal your mind and take you beyond. Just have some trust.
I don’t mislead you. Why should I? Do I want anything from you? I wish you well — such is my nature. Why should I mislead you?
Commonsense too will tell you that to fulfil a desire you must keep your mind on it. If you want to know your true nature, you must have yourself in mind all the time, until the secret of your being stands revealed.

Q: Why should self-remembrance bring one to self-realization?

M: Because they are but two aspects of the same state. Self-remembrance is in the mind, self-realization is beyond the mind.
The image in the mirror is of the face beyond the mirror.

Q: Right. But do I need a Guru? What you tell me is simple and convincing. I shill remember it. This does not make you my
Guru.

M: It is not the worship of a person that is crucial, but the steadiness and depth of your devotion to the task.

Life itself is the Supreme Guru; be attentive to its lessons and obedient to its commands. Whey you personalize their source, you have an outer Guru; when you take them from life directly, the Guru is
within.

Remember, wonder, ponder, live with it, love it, grow into it, grow with it, make it your own — the word of your Guru, outer of inner.
Put in all and you will get all. I was doing it. All my time I was giving to my Guru and to what he told me.

- Excerpt from: I AM THAT.
Talks with Sri Nisargadatta Maharaj.
Chapter: LIFE IS THE SUPREME GURU

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What is imagined and willed becomes actuality - here lies the danger as well as the way out.

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Not through intellect, but through intense meditation you will know it. The meditation will be done by that consciousness itself. To meditate on something is to become that.

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He who knows himself has no doubts about it. Nor does he care whether others recognize his state or not. Rare is the realized man who discloses his realization and fortunate are those who have met him, for he does it for their abiding welfare.

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Living is life’s only purpose. The self does not identify itself with success or failure — the very idea of becoming this or that is unthinkable. The self understands that success and failure are relative and related, that they are the very warp and weft of life.

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He who could not complete his Yoga for some reason is called failed in Yoga. Such failure is only temporary, for there can be no defeat in Yoga. This battle is always won, for it is a battle between the true and the false. The false has no chance.

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