Sri Nisargadatta Maharaj     651 posts


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I am double dead.
Not only am I dead to my body, but to my mind too.

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You will recognize that you have returned to your natural state by a complete absence of all desire and fear. After all, at the root of all desire and fear is the feeling of not being what you are. Just as a dislocated joint pains only as long as it is out of shape, and is forgotten as soon as it is set right, so is all self-concern a symptom of mental distortion which disappears as soon as one is in the normal state.

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There is only a stream of sensations, perceptions, memories and ideations. The body is an abstraction, created by our tendency to seek unity in diversity. You have never questioned your belief that you are the body. It attracts attention and fascinates so completely that rarely does one perceive one’s real nature. It is like seeing the surface of the ocean and completely forgetting the immensity beneath.

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There will be marriage, there will be children, there will be earning money to maintain a family; all this will happen in the natural course of events, for destiny must fulfill itself; you will go through it without resistance, facing tasks as they come, attentive and thorough, both in small things and big. But the general attitude will be of affectionate detachment, enormous goodwill, without expectation of return, constant giving without asking. In marriage you are neither the husband nor the wife; you are the love between the two. You are the clarity and kindness that makes everything orderly and happy. It may seem vague to you, but if you think a little, you will find that the mystical is most practical, for it makes your life creatively happy. Your consciousness is raised to a higher dimension, from which you see everything much clearer and with greater intensity. You realize that the person you became at birth and will cease to be at death is temporary and false. You are not the sensual, emotional and intellectual person, gripped by desires and fears. Find out your real being. What am l? is the fundamental question of all philosophy and psychology. Go into it deeply.

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All thinking is in duality. In identity with Atman/Brahman, no thought survives.

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Sattva is the radiance of your real nature. You can always find it beyond the mind and its many worlds. But if you want a world, you must accept the three gunas as inseparable, matter, enery, life—one in essence, distinct in appearance. They mix and flow in consciousness. In time and space there is eternal flow: birth and death again, advance, retreat, another advance, again retreat—apparently without a beginning and without end; reality being timeless, changeless, bodyless, and mindless awareness is bliss.

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When your attention is off a thing and not yet fixed on another, in the interval you are pure being.

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Consciousness does not shine by itself. It shines by a light beyond it in which it appears, which gives it being. Don't be all the time immersed in your experience. Remember that you are beyond the experiencer, ever unborn and deathless. In remembering it, the quality of pure knowledge will emerge, the light of unconditional awareness.

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Nothing you do will change you, for you need no change. You may change your mind or your body, but it is always something external to you that has changed, not yourself. Why bother at all to change? Realize once for all that neither your body nor your mind, nor even your consciousness is yourself and stand alone in your true nature beyond consciousness and unconsciousness. No effort can take you there, only the clarity of understanding.

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You say you are happy. Are you really happy, or are you merely trying to convince yourself. Look at yourself fearlessly and you will at once realize that your happiness depends on conditions and circumstances, hence it is momentary, not real. Real happiness flows from within.

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There is no need of training. Awareness is always with you. The same attention that you give to the outer, you turn to the inner. No new, or special kind of awareness is needed.

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You need not stop thinking. Just cease being interested. It is disinterestedness that liberates. Don't hold on, that is all.

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Question: What is the sadhana for achieving the natural state? Maharaj: Hold on to the sense 'I am' to the exclusion of everything else. When thus the mind becomes completely silent, it shines with a new light and vibrates with new knowledge. It all comes spontaneously, you need only hold on to the 'I am'. Just like emerging from sleep or a state of rapture you feel rested and yet you cannot explain why and how you come to feel so well, in the same way on realisation you feel complete, fulfilled, free from the pleasure-pain complex, and yet not always able to explain what happened, why and how. You can put it only in negative terms: 'Nothing is wrong with me any longer.' It is only by comparison with the past that you know that you are out of it. Otherwise - you are just yourself. Don't try to convey it to others. If you can, it is not the real thing. Be silent and watch it expressing itself in action.

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You are beyond space and time, uncaused, the very matrix of existence, the Supreme Absolute, the Noumenon- not unknowable, but unperceivable, un-objectival, inseparable- neither material nor mental, neither objective nor subjective- the Source of being, life, and consciousness.

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The real is, behind and beyond words, incommunicable, directly experienced, explosive in its effect on the mind. It is easily had when nothing else is wanted.

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In the now you are both the movable and the immovable. So far you took yourself to be the movable and overlooked the immovable. Turn your mind inside out. Overlook the movable and you will find yourself to be the ever-present, changeless reality, inexpressible, but solid like a rock.

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The objects in the world are many, but the eye that sees them is one.

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Attachment destroys courage. The giver is always ready to give. The taker is absent. Freedom means letting go. People just do no care to let go of everything. They do not know that the finite is the price of the infinite, as death is the price of immortality. Spiritual maturity lies in the readiness to let go of everything. The giving up is the first step. But the real giving up is in realizing that there is nothing to give up, for nothing is your own. It is like deep sleep - you do not give up your bed when you fall asleep - you just forget it.

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Freedom from all desire is eternity. All attachment implies fear, for all things are transient. And fear makes one a slave. This freedom from attachment does not come with practice; it is natural, when one knows one’s true being. Self-knowledge is detachment. All craving is due to a sense of insufficiency. When you know that you lack nothing, that all there is, is you and yours, desire ceases.

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What prevents you from knowing yourself as all and beyond all, is the mind based on memory. It has power over you as long as you trust it. Don’t struggle with it; just disregard it. Deprived of attention, it will slow down and reveal the mechanism of its working. Once you know its nature and purpose, you will not allow it to create imaginary problems. What problems can there be which the mind did not create? Life and death do not create problems; pains and pleasures come and go, experienced and forgotten. It is memory and anticipation that create problems of attainment or avoidance, coloured by like and dislike.

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The one who gets liberated is the consciousness, there is no entity.

The ultimate understanding is that which enables the understanding to take place and itself becomes so subtle, so fine, that it disappears.

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King Janaka once dreamt that he was a beggar. On waking up he asked his guru, Vashishta: “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 forever? 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.”

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Your true home is in nothingness, in emptiness of all content. You face it most cheerfully when you go to sleep! Find out for yourself the state of wakeful sleep and you will find it quite in harmony with your real nature. Words can only give you the idea, and the idea is not the experience. All I can say is that true happiness has no cause, and what has no cause is immovable. Which does not mean it is perceivable, as pleasure. What is perceivable is pain and pleasure; the state of freedom from sorrow can be described only negatively.

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Learn to live without self concern. For this you must know your own true being as indomitable, fearless, ever victorious. Once you know with absolute certainty that nothing can trouble you but your own imagination, you come to disregard your desires and fears, concepts and ideas, and live by truth alone.

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The universe is full of action, but there is no actor. There are numberless persons small and big and very big, who, through identification, imagine themselves as acting, but it does not change the fact that the world of action (mahadakash) is one single whole in which all depends on, and affects all. The stars affect us deeply and we affect the stars. Step back from action to consciousness, leave action to the body and the mind; it is their domain. Remain as pure witness, till even witnessing dissolves in the Supreme.

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Karma is only a store of unspent energies, of unfulfilled desires, and fears not understood. The store is being constantly replenished by new desires and fears. It need not be so forever. Understand the root cause of your fears - estrangement from yourself; and of desires - the longing for the self, and your karma will dissolve like a dream.

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