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.

Wednesday, January 7, 2015

TWO TALKS By Sri Nisargadatta Maharaj

I had two short unpublished talks prepared from the matter sent to me after the completion of the book ‘I am Unborn’. These are not actual lectures but have just been so arranged for my own understanding of what Sri Nisargadatta Maharaj said to visitors on or around these dates:
 
Talk 1

Feb 4, 1981

What image of yourself are you going to collect from here and go? You had come to the market to sell your wares (yourself) and return with money (your true Self). So you have come here and collected what? Are you returning and yet carrying yourself? You should be word-free, no emanations, no sound or reply. Let us presume we have carried out all out duties towards the world. In what state are you going to be at the time of death? In your life-span you have acquired many skills. At the so-called time of death with what language are you going to die? Which is your most appropriate place of abidance? Which is the state that is truthful and eternal? Understand this - prior to birth or the emanation of knowledge ‘I am’, did you exist or not? Did you understand the actual state of affairs? You have come here to recognize yourself, so talk with reference to that only.
What is the principle common to all? You know all things because of what? It is really simple, but instead of intimately understanding it, without any label, by itself, we pollute it with the mind and label it. If understood directly, there are no doubts. What is doubt? It is that when you have not directly understood, it is a mental interpretation. When we wake up in the morning, the sense of being is immediate. Doubt is when something is not intuitively understood. Cognizance is knowledge, ‘I have understood’ (individually) is wrong, cognizance as a whole, by itself, is knowledge.
What is the need to speak irreverently? When this understanding has taken place, then what is the value of manifestation? Whatever is perceived is as good as toilet paper or toilet water. Pure understanding has no duality. What one understands as knowledge of any kind it is only due to the arising of consciousness which itself is an illusion. The real truth has been there before the arising of consciousness. The sense of being is always
there and it is in it that all knowledge is achieved, so knowledge is ignorance. What is ignorance? Whatever perceived, is changeable and our experience. What is born is the consciousness or knowledge, prior to its birth is our true state.
My attention is not drawn to incidents because my attention is not drawn to myself – the consciousness, the ‘I am’. I studied the five jeweled ornament, I have understood the precious jewels – their outcome was a diadem. I have understood its value (Consciousness’); it is very precious, it is the cosmos. I recognize it, but in the process of recognition, I am not that. Consciousness is no-thing. ‘Happy, and ‘unhappy’ are saddled on it by the ‘I’ or the mind which is the root of all misery. Total Consciousness is unsaddled, not attached, never with the feeling ‘I’ which is spurious; it is the result of the food-body, that moves about as the ‘I’.
What is the meaning of ‘shuddha’(pure)? You collect words, do they remain with you? What is ‘YOU’? You are bereft of words and their meaning, You are not a personality, but manifestation is there. The Brahman (cosmic creative principle) which gives rise to consciousness has spontaneously come. That consciousness is the manifest experience. Until yesterday you did not have the ‘you are’ knowledge, come birth and now you are loquacious and say ‘I am Brahman”. All the world-play is that ‘Chaitanya’ (Consciousness), is that ‘Chaitanya’ (Consciousness) experienced by you or whatever you have heard? Have you heard stories about it or had an experience of it?
The Absolute is beyond all attributes, being, and illusion. But you think of the ‘Parabrahman’ as something, as a third party. But prior to birth, ‘Parabrahman’ is, so the attributeless state is not a third party, it is my own state. ‘Parabrahman’ is beyond time, is it not your own experience prior to birth? You seem to be talking of someone’s state; it is your very own. Prior to Consciousness did you have day and night? You were in a timeless state. That’s why concepts are dangerous, without knowing you are That. When you receive (knowledge) from a proper source, then you realize. My knowledge is beyond knowledge, who will understand this? Will any one say God – ‘Parabramhan’ – has no knowledge of day and night. I talk from my day and night experience – all the time. After Krishna, I have not come across any book where the author talks with such an emphasis.
This knowledge will grow only in those who totally accept whatever is given. Whatever knowledge I give, you do not let it reach your heart. You return it back with concepts. You do whatever you are doing, don’t come back here. Whatever experiences I am getting are experiences of the three states: waking, knowing and sleep and I have nothing to do with them. Whatever happens, these experiences are not mine. I take no delivery of them (in the sense of receiving and making a memory of them). They are only in the field of consciousness, many know the Brahman, very few know themselves, as ‘Atma-Jnana’ (Knowledge of the Self). The knowledge of Brahman has association with many types of knowledge, but the knowledge of Self – ‘Atma-Jnana’ – has no association with any other knowledge. Listen to it, but you have no time to ponder over it, so look at it as it is.
 
Talk 2

19 June 1981

All events happen in bodily-consciousness only. The ordinary knowledge pertains to the bodily image and what I am expounding does not pertain to that. As one looks at the body, one thinks he or she is the body. But one is not the body; he or she is consciousness, in that consciousness there is no imprint of the body. It is the manifest consciousness that is functioning and it is always in a fluid stage. Whatever changes are to occur they will, no one can say anything about them. That dynamic manifest consciousness entertains no concept that something good or bad is going to happen to it.
All that happens is in consciousness, it is just happening, there is nobody doing it. This consciousness has no idea of good and bad. All functioning of activity will be there as long as the message ‘I am’ is there; but it is not a personality. The mind flow is also there, but one should not attribute a personality to it. From my standpoint the very idea ‘I am the body’ is ridiculous. Consciousness is experiencing its manifestations; it is not experiencing a personality, only a rare one will realize this.
Many a so called ‘Jnanis’ are caught up with the relations of the body. The worldly life of a true ‘Jnani’ means the total functioning of Consciousness. There is no involvement as an individual. Most people think of others as persons and do not think of them as the functioning of Consciousness. The fastidious nature of Consciousness will not come down to an individual level, it is manifestation only.
The reply to the question ‘Who am I?’ cannot be obtained if you identify yourself with your personality. If you are stabilized in ‘yourself’ there is no ‘otherness’, where is the question of meeting someone else? If you abide in yourself, you are like space, you are everything, and there is no duality.
Right now you are as expansive as space, which is liberation. It means you are not conditioned by name or form. If you are like space, what is the point of going elsewhere? You may build huts or palaces the space is ever-free, not conditioned. Anyone listening to these talks would be torn to pieces by my sentences. Thereafter if one still thinks that something good or bad is going to happen to him or her, it would mean that he is still identifying with the individuality as a person.
First abide in ‘yourself’ and transcend it, and in that transcendence you will realize the ultimate and you will understand the meaning of it. First realize Consciousness, be there! When you know it, you transcend it, and finally abide in the Absolute. With abidance in the Absolute, witnessing the Consciousness will take place. You must thoroughly understand what ‘you are’, what ‘you are’ when nothing is and when nothing is, you still ‘are’, so what is it?
For those who are stabilized in their bodily consciousness, this knowledge will make no impact on them. They have ‘Dhushta Buddhi’ (Ruinous Intellect). Only those who identify with Consciousness will understand.
This moment only ‘I amness’ is there, prior to this I had no quality of beingness. If it ever prevailed, I would have felt all changes like pricking of skin etc., presently, I am in the state that and if anybody has a good look at me, that would be enough for him.
The knowledge, ‘I am’ is equivalent to the existence of the whole world. Those are the luckiest who see me in this state and having seen me in this state, they will be bereft of miseries in future.
The knowledge, ‘I am’ means the world is, if the‘I amness’ is not, then the world is not (does not exist). In that ‘non-I amness’ I ever prevail, I talk in detail yet you stick to your body as your image.
Whenever you ponder, you think of only something good or bad happening to you. Do you ponder on ‘yourself’? Think only on ‘yourself’, If ‘you are’, the external world is, If ‘you are not’ then the world too is not.
Presently, I am in that profound state, only lucky ones will reach (here). When I am in this state, the world has no life or soul; you are the soul of it. You are listening carefully here, but you go home and start cleaning your utensils and the rest, who will be busy with such chores? The ‘Moolmaya’ (‘I am’).
Are you the owners of the words? Presently, I am too weak to sit and talk, all my senses are out of commission. The words are just flowing out, neither yours nor mine they only ‘are’. What type of spirituality you do? It consists in just communicating cock and bull stories with each other. In spirituality’s name you talk of sickle and spanner, you never tell your own stories of Self-knowledge. We go and do this and that, if we don’t do so, what would be the net result? Talk about ‘yourself’, not about worldly activities. You’ll never come to the end of objective knowledge inspite of any number of births. Bother about ‘yourself’ only and not the activities.
For you to get to listen to this knowledge or for this knowledge to sprout in you, you must have blessings of a Sadguru. Otherwise, many so called ‘Godmen’ will ask you to do so many spiritual activities, but they will not expound this type of knowledge. Finally, you have to investigate and find out ‘what you are’, for yourself for all time to come.

Tuesday, November 4, 2014

A book of Powerful Nisargadatta Quotes

I came across a new beautifully packed hardbound book titled "Freedom from Imagination" ( A rendering by Prasanna) published by neti neti media at the recent 2014 SAND meeting in San Jose. It is a book of quotes with some powerful quotes by Sri Nisargadatta Maharaj:

1. Here, one human being is not giving knowledge to another human being.
    Here, Parabrahman is talking to the "confused" Brahman.
    Identity limited to the body is the confusion.

2. When you can really say:"I don't know", then you will be the supreme - Parabrahman.

3. That which can say "I am" is prior to saying "I am".

4. You don't know this because you have become a disciple of your mind. ( I burst into laughter when     I read this one!).

5. Transcend the body even while it is experienced.

6. If you really are, keep looking at yourself only.

7. Go back to the point where you never had any experience of any kind.

8. Truly speaking there is no birth, no death. Only what is known ceases to be known. That is it.

9. What is the real essence of the search for the ultimate?
    To find out the Truth and the Untruth about oneself.
    Whatever can be found is the untruth.

10. When the "knowledge I am" tries to see itself, its knowingness disappears.

And many more....

Pradeep



Friday, December 13, 2013

THE ULTIMATE LETTER

Changdev Pasashti or The Ultimate Letter
(The sixty-five verses of Dyanadev’s letter to Changdev)

Pradeep Apte

One of the best exposition of the Mahavakya ‘Tat Tvam Asi’ or ‘That Thou Art’. Verses 1-36 are about THAT and the rest about THOU ART.


1.
May the revered Self bless us.
The Self being hidden, the world appears.
On realizing the Self,
 it devours the world.

2.
When the Self appears, the world disappears.
When the Self disappears, the world appears.
Yet the Self never appears or disappears,
It is beyond all these attributes.

3.
The Self only appears to have
become so many diverse forms.
But the Self, an unbroken whole,
knows no becoming.

4.
Just as Gold remains Gold
even after becoming ornaments.
Similarly the Self remains the Self
although appearing to be diversified.

5.
Just as the waves are not
different from the ocean.
Similarly the essential Self and the
apparent existence are not two but one.

6.
Innumerable particles of dust
do not exists independent of the dust.
Similarly the innumerable forms of existence
do not exist independent of the essential Self

7.
The apparent phases of the Moon
do not alter the Moon.
Or as the flame and fire are one,
the apparent world and the Self are one.

8.
Ignorance creates the triad of the
knower, known and knowing in the Self.
Refusing this fragmentation, I look upon
the Self as an unbroken whole.

9.
We fragment through labeling.
Just as clothes are nothing but
cloth which is interwoven thread.
As earthenware pots are nothing but mud.

10.
Thus beyond the triad of knower, known
and knowing lies the Self on its own.
The Self only appears to have become
the triad, although it remains unmodified.

11.
Just as an ornament is a name given
to a particular form of Gold.
Or as apparently different organs
combine to form a single Body.

12.
Thus from the minutest to largest all forms
that appear on the earth owe their ‘Being’
to the Self or the essence,
without which nothing exists.

13.
Just as the apparent paintings on the wall
are actually nothing but the wall only.
Similarly this apparent world of diverse objects
is actually nothing but the Self only.

14.
The sweetness of a lump of sugar does not
depend on its size or number of particles.
Thus the Self gives existence its ‘Being’
regardless of the size or number of objects.

15.
A piece of cloth when folded
appears as a folded entity.
Similarly the Self vibrating in its inherent
inspiration appears as the manifold world.

16.
Free of dichotomy the Self appears as the triad
and stands before itself as the object and subject.
The play of complimentary aspects starts,
but the Self is free from all opposites.

17.
Just as the image in the mirror imparts
objectivity to an object placed in front.
Similarly the objects of the world impart
subjectivity to the Self as a witness.

18.
The Self itself appears as the triad of
interconnected seer, seen and seeing.
It is the holistic pulsation of the Self,
inherently non-dual but apparently dual.

19.
Just as a bundle of thread is thread everywhere,
inside, middle or outside it is thread only.
Similarly the phenomenal world appears to be
made of triads but is only Self everywhere.

20.
The reflected image in a mirror is not
your real face but only a reflection.
So in fact this seeing is meaningless
as you cannot see Reality which is holistic.

21.
Without disturbing its holistic nature the Self
appears as the triad of seer, seen and seeing
in its existential inspiration as the pulsatile ‘I am’.
Thus is the way to recognize the perceptible creation.

22.
It is only when the Self appears as the seen
that the seer and seeing come into being.
Limited vision of the physical eye is unable
to gauge the distance between the seer and seen.

23.
Thus from what has been said so far
in the absence of the seen what
what kind of seeing would be there?
And would a seer exist at all?

24.
Thus, as the seen appears,
seeing and the seer come into being.
And when the seen disappears,
seeing and the seer too disappear.

25.
The one Self itself has become the
triad of seer, seen and seeing.
When all three go the basic Self remains.
The triad is an appearance, the Self is the truth.

26.
Before and after seeing in the mirror
the original face remains the same.
Thus after seeing the image in the mirror
is there any change in the original face?

27.
On seeing the image in the mirror
there arises a feeling of seeing the seen.
But it is only a feeling and not a fact,
thus vision is deluded from the real.

28.
Thus when the world of names and forms
is perceived, let it be understood that
apart from the seen and seeing
it is the Self watching itself as all.

29.
Sound exists prior to creation by musical instruments.
Fire exists prior to creation by burning wood.
Similarly the Self exists on its own, prior to
appearance as the triad of phenomenal existence.

30.
Such is the Ultimate Self which has no name,
nor are there any means to know it.
It’s only there as the undivided
and eternally existent Reality.

31.
The eye has the ability to see
yet it can never possibly see itself.
Similarly the knowledgeable Self cannot see itself.
The Self is eternal, all knowing and complete.

32.
There is no ignorance at all in the Self,
so how can there be any self-knowledge as well?
The Self being all knowing knowledge itself,
so how can it be an object to be known?

33.
Thus Oh Changdev! Silence is the only means
of knowing That which naturally is everything.
To ‘Be’ without becoming anything
is the only way to be possessed by the Self.

34.
Just as the multitude of waves are water only,
similarly the various branches of knowledge
or Holy scriptures all point towards the
one single eternal and  ever established Self.

35.
There is no duality in the Self or Ultimate principle.
The self-evident Self stands alone with no second.
The Self perceives itself only everywhere,
it’s like Divinity perceiving Divinity.

36.
The Self has no cause for its being.
The Self perceives itself devoid of triads.
The Self enjoys itself without any object.
The Self stands alone in its own glory.

37.
Listen Oh Changdev! You are the son the Self,
like a detached particle of camphor has all
the essentials of the original camphor piece.
Now listen how you and me are not two but one.

38.
Thus, Dyanadev says, our meeting
or talking to each other is like
the lower hand or palm embracing itself.
Such sort of embracing is meaningless.

39.
Like spoken words listening to themselves,
like taste  experiencing taste,
like light watching light,
thus is our interaction to be understood.

40.
Gold acting like a touchstone on gold,
or like the face becoming a mirror to see itself,
such is the dialogue between me and
you Changdev, both being verily the Self.

41.
Sweetness trying to taste sweetness is
meaningless and an exercise in futility.
Therefore our mutual affection too is meaningless.
It’s like loving myself and so for you as well.

42.
Oh friend Changdev! How much I long to meet you.
But if we meet physically our self-evident
internal unity  would get disturbed and
that’s why I fear meeting you in person.

43.
Oh Changdev! The moment I wish to meet you
my being dissolves in the Self and
it’s only the Self everywhere and nothing else.
Thus all overt meetings become meaningless.

44.
All the dichotomies like action-inaction,
talk or no talk, imagination or no imagination,
do not exist in your true being or Self
and hence they now cannot emerge.

45.
Oh Changdev! In your true being or Self
there is no doing or non-doing.
What more can I say? The moment I think of you
my I-ness completely dissolves.

46.
When salt tries to measure
the depth of the ocean,
the salt itself gets dissolved.
Then how can it measure the depth?

47.
In same way when I try to understand your
true being or Self, I start dissolving myself.
We become one with no differences at all,
so in what way can I imagine you to be?

48.
If an awakened one wishes to see himself asleep,
he cannot do it, so he misses seeing himself.
Similarly when I tried to see you Changdev
I myself disappeared and only the Self remained.

49.
Even if you are placed in total darkness
the feeling ‘I am’ is always there.
Similarly nothing can eliminate the Self,
it’s always there in its own right.

50.
In searching for you I derived the benefit
of the Self and in the process both
you and me disappeared and merged
as one in the naturally established state.

51.
The function of the eye is to
see a variety of objects it confronts.
Despite of seeing so many things,
the unity of the eye remains unaltered.

52.
In the same way, though we have
communicated with each other,
it has in no way disturbed
the unity of our Self.

53.
The apparent ‘you’ and ‘me’ now merged
in the Self  only awaits a token physical meeting.
Let us experience the joy of the Self
through this communication again and again.

54.
Just as the one relishing good food
likes to taste it again and again.
Or on the pretext of seeing the mirror
one likes to see his reflection again and again.

55.
Although words have served as evidence for the
self-evident Self, they are words of silence.
These words have composed the glory of
our meeting which was everlastingly always there.

56.
Just as the lamp sees its own being
with the help of its own light,
similarly recognize your true being or Self
with knowledge of the Self imparted to you.

57.
Please understand what I wish to convey
and recognize the nature of the undivided Self.
Then you shall realize our meeting is superfluous
as we already exist as an unity in the Self.

58.
At the time of floods it’s water everywhere,
all differences like river, tributaries, lake, just vanish.
Be like that, give up all differences
and abide as the Self everywhere.

59.
Dyanadev says, Oh Changdev! Drop all these
labels that you have attached to your ‘being’.
Stripped of all these labels what remains
is the ‘real you’, know this and be happy.

60.
Thus Oh Changdev! I tell you again and again,
when the grandeur of Self-knowledge comes home
you transcend the triad of knower-known-knowing
and get established on the throne of perfection.

61.
Oh Changdev! My Guru Sri Nivirittinath
has been very kind and blessed you
with this delicious sweet of Self-knowledge.
It has been bestowed with great love and affection.

62.
Now, both Dyanadev and Changdev loaded with
Self-knowledge are like mirrors facing each other.
They are watching each other and in the process,
completely losing all separation and merging into one.

63.
The one who looks upon these verses
as a mirror onto his Self would certainly
benefit from the Self-knowledge therein
and enjoy the bliss being Parabrahman.

64.
The Self being free from all attributes
is very difficult to comprehend.
It cannot be seen or known in anyway.
The Self can only be known by being the Self.

65.
The Self is beyond waking, dreaming and deep sleep.
Live by devouring your present waking state.
Dyanadev says, such is the garland of these
Sixty-five verses with the fragrance Self-knowledge.


Sunday, June 30, 2013

I AM NISARGADATTA



I
Am
Nisargadatta



Pradeep Apte



Preface

One can be Nisargadatta by just pondering over these words of Sri Nisargadatta Maharaj. Nisargadatta means “actually nothing”. Just pondering over the words of the Sadguru is a powerful meditation.











“What I do not know I speak, what I know I cannot speak.”

Sri Nisargadatta Maharaj





1.
Nisargadatta means ‘actually nothing’ and that’s exactly what I am. By ‘not being’ I have become ‘nothing’.




2.
Due to the Maya I came to know that
‘I am’, till then it wasn’t so. Once I recognized this mistake of mine, I realized that I was always so – without knowing.

3.
What knowledge could have occurred to me? Whatever knowledge that has occurred and I am experiencing is an illusion measured in the form of time.


4.
The knowledge that I have while not experiencing this body is my joy. I am not the body but beyond it, devoid of any illusions.



5.
Nothing is useful to me; others may find me useful, depending on how much they trust me.





6.
I am prior to everything, whatever it may be. If I am behind everything that happens then of what use is it?




7.
Now I do not meditate at all because I am unable to forget what I am. I always abide as the eternally true, unblemished Parabrahman.


8.
I am not aware of any dissolutions of the universe. All these years of the ‘living’ experience is the only disturbance I have had or known.


9.
What I do not know I speak,
what I know
I cannot speak.






10.
I am before all beginnings, after all endings, beyond being and non-being.






11.
Whatever happens
I remain,
I am unborn.







12.
I am neither born nor can I die. I have nothing to remember or to forget.





13.
For me there was no coming. It was so – always. I know for myself, I was never born.





14.
What I don’t know is prior-most,
I am in the state before the knowledge ‘I am’ appeared on me.




15.
I prevail prior to anything, I ever exist. Prior to the appearance of childhood, that is my eternal state.




16.
I am to-day like the experience I had prior to being born.







17.
To me birth only means whatever already was, came to know that it is. My birth isn’t true; it has been unknowingly thrust on me.


18.
The world and the mind – everything – are unreal, but I am not those.






19.
I, the Absolute never had any experience that I was alive.
I, the Absolute have no needs, I ever prevail.




20.
I, the Absolute am not this ‘I am’. There is no question of going into that state; I am in the Supreme state.




21.
Who will recognize me? My recognition will only come when the recognizer disappears.





22.
Why I took up this form I do not know, I even do not know that I am. All this is due to the grace of the Guru.




23.
I do not know myself so what knowledge can I have? Actually what I say is not worth telling to people.




24.
My true nature is that which was before the consciousness and body came into being.




25.
I was, I am and I shall be in that original state before the ‘I am’ came, fully established in that unborn state.




26.
As the Absolute I have no experience of myself and I do not need this consciousness.





27.
I have never seen Maya and Maya has never seen me, such is my principle.






28.
I do not hold on to this worldly body and the knowledge coming out of it.






29.
I do not give any teaching but only state what is and how it is.






30.
I am before anything can happen, having no need of any experience.






31.
Even when the consciousness goes,
I prevail
– I always am –
as the
Parabrahman.




32.
I bragged about my knowledge in ignorance, but with ignorance gone now whom to argue with?




33.
My siddhi:
I know that I don’t know anything and similarly the one sitting in front of me also doesn’t know anything.



34.
I came before memory so how can memory see me? I did not forget, but it was the memory that forgot itself.




35.
I have seen a lot of this story that has never taken place.







36.
I am not related to whatever I am saying right now.







37.
Before the ‘I am’ arrived I knew no time; birth, living and death constitute nothing but time, duration.




38.
I am the principle which survives all the creations, all the dissolutions.






39.
I, who am
there before consciousness, am not concerned in any way to all that happens in consciousness.



40.
I am not the seed,
I am not the phenomena, nor am I the consciousness which is time bound.





41.
Devoid of experience I am the great experiencer, yet this experience has no effect on me.





42.
Nothing in the world is fit for me and I am not fit for anything in the world.






43.
It is not possible to have any proof of what I say and thus it’s not needed.






44.
What I say can be useful only to the one devoid of the body.






45.
I do not belong to any creed or cult; rather they have been created out of me.





46.
Whatever has happened, I am not that. What is and has not happened
I am that.





47.
By whatever I believe myself to be alive is all false, I am not what I see or perceive. All happenings and activities are false.



48.
That ‘I am born and going to die’ is all imagination, there is no such thing as birth and death it’s all deception.




49.
I am free as I am not afraid of the mind, intellect and imagination.






50.
The body may remain or go I am as I am, living with the identity ‘I am Parabrahman’.





51.
I was possessed by the five-elemental ghost, but having stabilized in the Parabrahman, I know what it is and I am out of it.



52.
Waking, sleeping and the sense of presence are all temporary states that have come upon me, I am not these states.



53.
My true identity is a state of not-knowing, total, complete and perfect.






54.
I was there before the consciousness and body arose, I am there now and will be after the consciousness and body go.



55.
I have come to the firm conclusion that I am nothing.







56.
When nothing worked I at least accepted ‘I am not the body’ and kept saying ‘nahamdeho’ (I am not the body).




57.
I may love it, I may take care of it but I am not the body.







58.
Everything happens automatically, I just dropped the idea
‘I did it’ and there
I was – the Parabrahman!




59.
I am before all my so-called ancestors, the one prior to all who has never touched or seen the world.




60.
Through regression I progressed to find the Parabrahman available free of cost handed on an invisible platter!




61.
I am totally free because I have understood the unreality of the
‘I am’.





62.
The consciousness full of concepts is dead to me; it is gone, I have transcended it.





63.
I abide in the
no-knowing state. All my knowledge has gone into liquidation, I am unconcerned.




65.
I have no relationship at all with the activities happening through the body.





66.
How can I, the one without a body die? If there is no body what is there to destroy?





67.
My dictum:
‘Be the Parabrahman
rather than trying
to be it’.





68.
Once the unreality of the world stood exposed it didn’t matter whether it was good or bad.





69.
Dropping all the externality I found that I was waiting for myself.






70.
I avoided being tricked by whatever I understood myself to be through my understanding.





71.
I escaped the noose that imagination puts around you and hangs you.






72.
Since the world does not exist for me this life-span is useless.







73.
My state is: I am, without parents, I am the unborn. I am and I am not, and I am neither.





74.
I am certainly not presence and not even the presence of absence.






75.
Who pulled me into the womb and in what form? That was possible only if I had a form prior to conception.




76.
I am interested only in the state prior to conception, the Parabrahman.






77.
I recognized the Maya by observing that whatever done for convenience is bound to end up in inconvenience.




78.
I can clearly see that in the world of experiences derived through the senses every solution is likely to create a problem.



79.
I have no birth, what else is there to be done for when birth itself is untrue? In fact not a single experience is true.




80.
I have never entered the world so where is the question of getting out of it?






81.
Every signature I sign is false, you spend a life-time telling lies!






82.
My detachment:
I am fed up of the non-eternal.







83.
‘I’, the Absolute, am not the personal ‘I’. The personal ‘I’ cannot tolerate impersonal beingness and hence fears death.



84.
Prior to, during and after the dissolution, I, the Absolute ever prevail, untouched, untainted and unchanged.




85.
Prior to experiencing the
‘I am’ and the world I abide in myself, in my eternal Absolute state.




86.
The quality ‘I am’ has recognized its falsehood and now it is qualityless and formless and thus I have no words for it.




87.
I have always been without the body and thus the imaginations of birth and death have been destroyed.




88.
As I have appeared so will I disappear, there is no question of coming and going.






89.
I can clearly see that everything is in knowingness which has no name or form nor is it aware of happiness and grief, once it goes the world goes.


90.
Whatever I knew was false, nothing is, nobody is, all is false.






91.
I don’t tell you knowledge but just exclaim sentences like ‘The ‘I am’ itself is suffering so why complain?’ The suffering ‘I am’ has no body form.


92.
What I say is not to block or obstruct humanity but to reveal that you are not human.





93.
Whatever I say are my memories after the erasure of humanness.






94.
There are no experiences in my eternal state; ‘I’ alone prevail even without the message ‘I am’.




95.
When I do not have the knowingness of the ‘I am’ illusion, the Parabrahman state prevails.





96.
It was only when the understanding ‘I am the body’ dropped that I came to know who I am.





97.
All the words of this world are false, but I am not of this world.







98.
On realizing what I truly am all questions came to an end or disappeared.






99.
I am free because I have realized the fundamental mistake of believing the ‘I am’ to be true.





100.
Nothing has happened, nothing is gone, I have not seen anybody, and nobody has seen me.





101.
I pleased my
‘I amness’ by understanding it and in the process also discovered that I, the Absolute, am not that ‘I am’.



102.
Before the appearance
of beingness or knowingness,
I, the Absolute am eternally there.




103.
The voice that you appear to hear is the ‘paravani’, I have no voice.






104.
I have banished the body and remained where I always am.







105.
I see neither ‘actuality’ nor witness any
‘eternal truth’, my knowledge is outside the realm of imagination.



106.
I came to know myself when I came to know that I don’t know anything.






107.
Let the one who has to die, die, I cannot die.







108.
It is by the grace of the Guru that the illusion ‘I am born’ has disappeared.






109.
I am unborn,
I was unborn and
I shall remain unborn.






110.
I am Parabrahman, which means
only myself, nobody’s Guru, nobody’s disciple, nobody’s God.




111.
According to my experience all is unborn, all this that appears as the multiplicity never happened.




112.
I am myself the proof that I was never born.







113.
I know that I am not what I appear to be, I won’t die but what appears will disappear.





114.
I am before the one saying ‘I am’ and whatever meaning that flows out of this feeling ‘I am’ is false.




115.
I am formless, nameless and indestructible,
I appear to be in the helm of activity but
I am not attached
to it.



116.
Whatever I know in consciousness is an illusion, so it’s all useless.






117.
There is no need for me to say ‘I am or
I should be’.







118.
I wouldn’t be doesn’t mean that I would die.







119.
According to my experience the idea ‘I am the body’ has proved false.






120.
My beingness has dissolved into
non-beingness, a state prior to
the sphere of
subject-object.




121.
Life will escape, the body will die, but it will not affect me in the least as the real does not die and the unreal never lived.




122.
To-day I may know that ‘I am’, prior to that I didn’t, for some days and up to some day I may know it.




123.
That I came to know ‘I am’ is like an accident that occurs unexpectedly.






124.
It is due to grand deception ‘I am’ that I recognized myself as a male or female.






125.
According to the orders of my Guru my species is the formless unborn.






126.
Earlier also I was but didn’t know it, to day I know it and later I wouldn’t.






127.
I have the memory but am I the memory?







128.
I do not depend on the body and its knowledge, I am unborn so what destiny can I have?





129.
For me the duality never was so all its expressions are naught.






130.
I know I am unborn because I know that I am not as described by the mind.





131.
To me the fear of death and the idea that I am born are both imaginary.






132.
I became free the very moment the imagination ‘I am the body’ dropped.






133.
All these states that appear on me are transient including the ‘I am’ which is the main culprit.





134.
The whole riddle was solved when I met myself, the one who completely knew how he was when there was no experience of time.



135.
I cannot give any information about myself as all information is
post- ‘I am’ which is false.




136.
My real identity has no body,
no thought.







137.
I didn’t know, now I know, without this is there any knowing?







138.
Whatever I see and feel has never occurred, I am awake and I sit without words.





139.
Various imaginations do not arise as I have the conviction ‘birth is false’.





140.
I am not visible and I am indestructible as I see the destructible.






141.
I am not the body, I am without any shape or deeds, and I am without birth or death.





142.
I tried to see what I was before I came to know that ‘I am’, that’s where the
‘I am’ ends and disappears, it is called Parabrahman.



143.
Despite of ‘not being’ I had to bear this allegation called ‘birth’.






144.
Due to the words of the Guru I died while living.







145.
I am Parabrahman, I have never had the experience of any body, neither now nor later.





146.
My abode is prior to the ‘I am’ and that is where I actually reside.






147.
The body has never touched me so can I have any needs?







148.
I very clearly see that which has been born and I also know that I am not that which is born. And that is why I am totally fearless.



149.
I am nothing,
I know nothing,
I have nothing.







150.
There is no birth or world, nor did it ever come to be,
I am Parabrahman.