Visitor: But personalities are different.
Nisargadatta: Like gold, the ornaments are different but the gold is same. Rain water is tasteless and odorless, but when raindrops fall on the ground different types of vegetation grow. You don’t go to the root and find the unity; you identify with the body and think that you are different, at the root are the five elements.
V: At the root is the ‘I amness’
N:The ‘I am’ is the centre or the essence of the food body, which is a result of the five elements. Out of special activity there is water, vegetation and so forth, so ‘I amness’ is a culmination of the five elemental activity. This ‘I amness’, whenever enjoyed beyond the body is your destiny. When you dwell in destiny as ‘I am’, you realize that it is not your death, but the disappearance of ‘I amness.’ You just dwell in it, and itself it will tell you its own story.
What is your core state? In that true accomplished state, there is no
scope for even space, let alone the words. In the process of understanding
my Guru’s words as to how ‘I am’, I realized ‘I am not’. In that state there is
no unstruck sound either. In the process of Neti, Neti (not this, not this) it
happens. In the state of ‘I amness’ finally everything disappears and you get
source: Nisargadatta, I am Unborn
These remarks by Nisargadatta are what I like to call “jumping off points”, meaning that they are suitable to bring the mind to its limits. Then it is up to you to “jump off” to another kind of understanding, beyond the mind.
Q: When a man comes to you for advice and you give him advice, wherefrom does it come and by what power does it help?
Nisargadatta: His own being affects his mind and induces a response.
Q: And what is your role?
N: In me the man and his self come together.
Q: Why does not the self help the man without you?
N: But I am the self! You imagine me as separate, hence your question. There is no ‘my self’ and ‘his self’. There is the Self, the only Self of all. Misled by the diversity of names and shapes, minds and bodies, you imagine multiple selves. 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. Continue reading
And so we continue on in the jagrat state of perceiving an empirical world of outside phenomena and feeling ourselves to be the subject and all else are objects. There is one thing after the other that “shows up” as “to be done”. This endless series of “to do’s” keeps us in the hamster cage or on the merry-go-round that often is not merry at all. It is eternal, endless and will never have an end or break in the continuity unless we realize that we ARE it. Only by looking at ourselves and recognizing what our image of ourselves actually is will we then be in a place of questioning the validity of our self-image. Continue reading
Once you realize that you are not an individual, do everything, everything is your work. Within the range of the five elements, everything is you.
Who eats? Plants here consume water, the flame (Maharaj lights his lighter) eats gas, absorbs air, similarly things get done. Eating is done by the five elements, when you eat food, after you swallow it down the throat, who digests it? Beingness comes out of the five elements. Who eats then? Who dies? Who lives?
One should understand individual and universal life, this is possible only when one knows oneself.
You are talking to me through the body sense, but I don’t accept you as that which could be defined by words. As a matter of fact you have no form, identity or color.
You yourself are creating your trap by your word-concepts.
the deep, dark blue state
Nisargadatta: You must come to a firm decision. You must forget the thought that you are a body and be only the knowledge “I Am,” which has no form, no name. Just be. When you stabilize in that beingness it will give you all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend the beingness, and you, the Absolute, will know that you are also not the consciousness. Having gained all this knowledge, having understood what is what, a kind of quietude prevails, a tranquility. Beingness is transcended, but beingness is available. Continue reading
June 29, 1980
Nisargadatta Maharaj: Whatever concept you have about yourself cannot be true. The “I Amness” is the prime concept, and it has to be satisfied by letting it do its normal work in the world. The important thing is the realization of the fact that it is a concept.
Questioner: In the world this concept is always trying to be at the top. Even to the children we say, “You must be first in the examination.” Is it wrong to push your personality and individuality on others?
M. What is wrong is that you consider yourself to be limited to this body and shape. What knowledge I try to give is given to the knowledge “I Am” in each of you, which is the same. If you try to get that knowledge as an individual you will never get it. Continue reading
A very timely message for this season of
“Peace On Earth”
Questioner: If you are nothing in particular, then you must be the universal.
Nisargadatta: What is to be universal — not as a concept, but as a way of life? Not to separate, not to oppose, but to understand and love whatever contacts you, is living universally. To be able to say truly: I am the world, the world is me, I am at home in the world, the world is my own. Continue reading