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Quotes of Nisargadatta Maharaj

Ñîîáùåíèé 11 ñòðàíèöà 20 èç 37

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331

Beingness can act in the world only with the aid of the body. This body is the quintessence of the five elements, and the quintessence of the body-essence is the knowledge ‘I am’. The presiding principle of the whole functioning is the knowledge ‘I am’. This knowledge ‘I am’ has to be correctly understood.







332

A body maybe dark, fair, tall or short, but the indwelling principle – which is the knowledge ‘I am’ – has no color or dimension, just like the vital breath and mind. It is merely a ‘sense of presence’ a feeling of effulgence. And mind functions like its vehicle or medium for executing worldly activities.

333

You should understand this clearly. If one thinks one is the body, one becomes a slave of mind and suffers accordingly. Therefore, you should completely identify yourself with the highest principle in you, which is the knowledge ‘I am’. This will elevate you to the status of ‘brihaspati’ – the guru of gods.

334

When the meditator forgets himself totally in meditation, it is ‘vishranti’ which means complete relaxation ending in total forgetfulness. This is the blissful state, where there is no need for words, concepts or even the sense of ‘I am’. The state does not know ‘it is’ and is beyond happiness and suffering and altogether beyond words; it is called the ‘Parabrahman’ – a non-experiential state.

335

Before the emanation of any words, ‘I’ already exist; later I say mentally ‘I am’. The word-free and thought-free state is the ‘atman’.







336

The knowingness ‘I am’ is gradually felt by the child and this is followed by the mind. This ‘I amness’ or the feeling before the formation of the mind, is the ignorant-child-principle, termed the ‘balkrishna’ state. This ‘balkrishna’ principle has great potential. Here ‘bal’ means the food essence, child-body, and ‘krishna’ means ‘non-knowing’, that is, ignorance. But it has the potential to receive, respond and react. I am not in this state, the child principle, ‘balkrishna’, as I abide in the Absolute.

337

At present you identify yourself with your body and mind. Therefore, in the initial stages of your spiritual practice, you should reject the identity by imbibing the principle that ‘I am’ is the vital breath and the consciousness only and not the body and mind. In the later stages, the vital breath and the consciousness – that is the knowledge ‘I am’ – merge in one’s ultimate nature.

338

That ultimate state is known as ‘vishranti’, which means total rest, complete relaxation, utter quietude etc. The other meaning, by splitting the word, would be, ‘vishara (visra)-anti’ – forget yourself in the end. That means in the ultimate state, ‘you-areness’ is totally forgotten. Whether ‘I am’ or ‘I am not’ both are forgotten. This is the highest type of rest – ‘parama-vishranti’.

339

When I pleased my ‘I amness’ by understanding it, only then did I come to know this ‘I amness’ and in the process also discovered that ‘I’ the Absolute, am not that ‘I am’. Stay put at one place. Having collected all the knowledge, ponder over it in seclusion.





340

You abide in that knowledge ‘I am’. You should understand that your destination is your own self, the ‘I am’. It is the very source of everything; That ‘I am’ is to be realized. Because ‘you are’, the consciousness is. Before you say ‘I am’ you already are. ‘I am’ – the word or the ‘I am’ feeling that you get inside you – is not eternal. But you are eternal and ancient.

341

You have to stabilize in your present true nature, ‘I am’. All other secondary and redundant objects should be got rid of. Do not focus you attention on any of these things. The whole process is to be in your source. At present, what is your source? ‘I am’. Catch hold of that ‘I amness’ and be in it. You have to realize your own self. You must be at the borderline between ‘I am’ and ‘Not-‘I am’.

342

When that witness itself, which is ‘I am’, subsides, what remains? With the witness gone, all other things have disappeared too. By the same token upon the arising of the ‘I am’, the whole manifestation takes place; these two are not separate, they are one, ‘I am’ is the witness, the entire manifest world is because of this.

343

When ‘I am’ arises, everything appears; when ‘I am’ subsides everything subsides. Now this is what I am trying to tell you, but you want something else. You want something about your future, something which is part of manifestation, but I am trying to hit at it.

344

This ‘I am’ is an announcement, it is not the real, it has come out of something else. What the real is, I am not trying to tell you, because words negate that. Whatever I am telling you, is not the truth, because it has come out of the ‘I am’.

345

While I am talking about it (‘I am’) I take you to the source of the spring. There, water is coming out in a trickle now. This trickle subsequently becomes a river, an estuary, and finally the sea, I take you to the source again and again. Once you arrive at the source, you come to know that actually there is no water, the water is purely the taste, the news that ‘I am’.

346

There is no explanation for how this seed, this consciousness or knowledge ‘I am’ has arisen. But once it is in existence, it cannot stand still – that is, consciousness is tantamount to ‘movement’. And all movement takes place through the ‘gunas’, which are inherent in the knowledge ‘I am’. This consciousness keeps on ‘humming’ – (Maharaj uses the Marathi word ‘gun-gun’, which means the humming sound or the humming of the ‘gunas’) – and expresses itself through the three ‘gunas’.

347

This ‘gun-gun’ (humming) is within the knowledge ‘I am’, which includes the physical form. The ‘gun-gun’ entity and the knowledge ‘I am’ and the physical form – that whole bundle – has been created out of the five elements. So up to this point, the whole thing can be said to be entirely mechanistic and therefore pure ignorance.

348

How did I get this birth? That is the point on which I persist in finding the answer; I ‘must’ know this. When I was told ‘sattva’, then what is ‘sattva’? ‘Sattva’ is the essence of the five elements. In that essence, in that juice, lies the knowledge ‘I am’; but all that is still of the five elements. Then how did this come about? My guru told me the whole story. Thus I came to know it is ignorance, and I know from experience, that everybody is starting from there. Thus whatever has come about is sheer ignorance, and we are nothing more, that is what my guru told me.

349

My guru further pointed out to me the fact that the only thing you have and which you can utilize to unravel the mystery of life, is this knowledge ‘I am’. Without that there is absolutely nothing, so I got hold of it, as my guru advised me, and then I wanted to find out how the spiritual aspect of ‘me’ came about without my knowledge. On my pure Absoluteness, which has no place, and no shape or form, this knowledge ‘I am’ came, which also has no shape or form. Therefore, it appears; and it is only an illusion.

350

This beingness, the knowledge ‘I am’, which I call ‘upadro’(meaning disturbance in Marathi), is the source of trouble. In this ‘upadro’, in this primary essence, lies the knowledge ‘I am’ – you know that you are. This quality of beingness (‘sattvaguna’), the knowledge ‘I am’ cannot tolerate itself. It cannot stand itself, alone, just knowing itself. Therefore that ‘rajoguna’ is there… it takes the beingness for a ride in various activities, so that it does not dwell on itself; it is very difficult to sustain that state. And ‘tamoguna’ is the basest quality, it claims authorship or doership for all those activities conducted through ‘rajoguna’. This is the play happening in these three gunas (qualities). Again understand, you are experiencing this ‘sattvaguna’, the knowledge ‘I am. This ‘I amness’ is experienced by you, the Absolute, but you are not the ‘I amness’.

351

The ‘sadhana’, the discipline, is only this: The knowledge which is dwelling in this body, the quintessence of these three ‘gunas’ – the knowledge ‘I am’, ‘I am that’ – this is the initial step. You must be one with it; you must abide in that only. You have to think ‘I am not the body but I am that formless, nameless knowledge indwelling in this body’; that (is) ‘I am’. When you abide sufficiently long in this state, whatever doubts you may have, that knowledge ‘I am’ itself will sprout out with life and meaning for you, intended for you only, and everything will become clear. No external knowledge will be necessary.

352

Conviction! That is the only technique for the ‘sadhana’, if you are thinking of any initiation…only the words of the guru that you are not the body! That is the initiation. Stay put there, in that state. It is spontaneous, natural, that ‘shraddha’ (faith). What is that faith? ‘I am’ without words, whatever you are that is the faith. Now you have to elevate yourself to the state of ‘Brahman’; this is the condition you have to develop.







353

What exactly is born? What is born are three states: the waking state, the sleep state, and the knowledge ‘I am’, this consciousness. The body and the vital breath would not be able to function if this consciousness were not present. These three states work through the three attributes (‘gunas’). 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. So this knowledge ‘I am’, this consciousness, this feeling or sense of being, is the quintessence of the body. And if that body essence is gone, this feeling, the sense of being, will also have gone.

354

Once the body and the sense of being(‘I am’) goes what remains is the Original, which is unconditioned, without attributes, and without identity; that on which this temporary state of the consciousness and the three states and the three ‘gunas’ have come and gone. It is called ‘Parabrahman’, the Absolute.

355

In that ‘Parabrahman’, which unconditioned, without attributes, without identity – the identity comes only when there is the knowledge ‘I am’ – so if that itself is not there, who is there to ask? This is to be understood not by ‘someone’ (with a body-mind identity), but it must be experienced, and in such a manner that the experiencer and experience are one.

356

When the truth came out, it was found that in a certain atom the entire Universe is contained. And what is that atom? It is the beingness, the knowledge ‘I am’. That contains the whole Universe.

357

The atomic consciousness contains the whole Universe, but yet he (the ‘jnani’) knows that he is not that consciousness. So in that case what pride can he have? He is the Absolute state, in which the ‘I am’ consciousness is absent. If you meet any ‘jnanis, you will find it easy to recognize them, for they will not have any pride in their Self-knowledge, since they have transcended that knowledge also. They say ‘I am not this knowledge or this consciousness’.

358

My statement, and that of my guru, is that childhood is a cheat, it is false. The knowledge ‘I am’ itself is a cheat. When the beingness appears, that love for existence is a result of the primary illusion, that ‘maya’. Once you come to know that you exist, you feel like enduring eternally, you always want to be, to exist, to survive. And so the struggle begins, all because of ‘maya’.

359

This knowledge ‘I am’ has dawned on you, since then whatever other knowledge you have acquired, whatever experiences you have had, whatever you have seen of the world, has all been witnessed. But that one to whom the witnessing takes place is entirely separate from that which is witnessed.

360

You base yourself on the body that you are now, and don’t understand its root. That is why we think we are this body, and for that you must do meditation. What is meditation? Meditation is not this body-mind meditating as an individual, but it is this knowledge ‘I am’, this consciousness, meditating on itself. Then the consciousness will unfold its own meaning.

361

This is the greatest miracle, that I got the news ‘I am’, have you any doubts that you are? It is self-evident. Prior to knowing that you are, what knowledge did you have? ‘Dhyana’ means to have an objective. You want to consider something. You ‘are’ that something, just to be, you are. Just being the being ‘I am’. You meditate on something; that knowledge ‘I am’ is yourself. Abide only there. How can you ask any questions at this point? Because, that is, the beginning of knowledge.

362

By reading various books and listening to everything else, you cannot become a ‘mahatma’, but only through that knowledge ‘I am’. Don’t concentrate on the body; because of a body you call yourself male or female. Just hold on to that knowledge ‘I am’ only without body sense – beyond name and form or design. But you have to employ name, form and design for the sake of worldly activities.

363

You must have a firm conviction that ‘I am’ is only that ‘I am’ without body-mind form – the knowledge ‘I am’ purely. You say all these things, but has the knowledge come within the purview of the knowledge? You must have that full conviction, whatever you may have said, that is the truth and that is ‘I am’. There are no techniques, except the technique that ‘I am’ the firm conviction that ‘I am’ means ‘I am’ only, abidance in ‘I’. Don’t practice this thing, only develop your conviction.

364

This conviction can be strengthened by meditation, ‘dhyana’. And ‘dhyana’ means the knowledge must remain in meditation with the knowledge. Now, what is meditation? Meditation is the knowledge ‘I am’ remaining in that knowledge. There is the waking state and the sleep state, and the knowledge that you are, I exist, and I know that I exist. Other than that what capital does anyone have than merely knowledge ‘I am’? ‘Dhyana’ is when this knowledge, this consciousness that I am, meditates on itself and not on something other than itself.

365

When you say you sit for meditation, the first thing to be done is to understand that it is not this body identification that is sitting for meditation, but this knowledge ‘I am’, this consciousness, which is sitting in meditation and is meditating on itself. When this is finally understood, then it becomes easy. When this consciousness, this conscious presence, merges in itself, the state of ‘samadhi’ ensues. It is the conceptual feeling that I exist that disappears and merges into the beingness itself. So this conscious presence also gets merged into that knowledge, that beingness – that is ‘samadhi’.

366

There is that nine-month period in the womb. So what is the content of the womb? It is that knowledge ‘I am’ in dormant condition. This is being developed slowly, so within the birth principle everything is contained. That which is called birth, the birth principle is ‘turiya’; the experience that you exist itself is ‘turiya’. ‘Turiya’ means where the consciousness is. One who knows ‘turiya’ is ‘turiyatita’. That is my state. ‘Turiya’ is within the consciousness, which is the product of the five elements. And one who transcends that, who knows the ‘turiya’, is ‘turiyatita’. In order to stabilize in ‘turiya’, you must know the birth principle. ‘Turiya’ is always described as the witness state that sees through waking, dreaming and sleeping. And ‘turiyatita’ is even beyond that.

367

This ‘I am’ concept was not there prior to what you call ‘birth’. So as this concept has appeared, it will also go away. How am I affected? In no way whatsoever, because it is not true. This applies to all concepts. Prior to birth and after birth, whatever knowledge I have, my own, without hearing it from any one, that is the only true knowledge I accept. And the proof lies in my guru’s words.

368

The body dies. This means what? It means only the thought ‘I am’, that concept, has disappeared. Nothing has happened to the knower of the whole happening. So long as the basic concept ‘I am’ is there, the conceptual element cannot disappear. It is the concept itself that has given various names to itself, but it is still the same concept. Before this concept of ‘I am’ came on you, were you happy or unhappy? Was there even any feeling of happiness or unhappiness or any of the dualities? In the absence of the basic concept ‘I am’, there is no thought, no awareness, and no consciousness of one’s existence.

369

Originally, I am untainted – uncovered by anything, without stigma – since nobody existed prior to me. Nor do I entertain any concepts about somebody existing, before me. Everything is in the form of the manifested world, after the appearance of the knowledge ‘I am’ with the body. Together with the body and the indwelling ‘I amness’ everything is. Prior to the appearance of this body and the knowledge ‘I am’, what was there?

370

The feeling ‘I am’ is the quintessence of everything, but I the Absolute am not that. That ‘I amness’ is the highest knowledge. And this is surrendered here by the abidance in the action.      ................

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371

So long as the concept ‘I am’ is still there, they (people who contact maharaj) have not gone beyond or prior to it; they have not gone beyond the total manifestation. So now when people come here, I talk with them, from what level am I talking? I am talking from the level that you are consciousness and not the body-mind. In my state whatever comes out is from the total manifestation, not from the point of view of the Absolute. Hang on to that consciousness, which is your only capital, and do ‘dhyana’ and let that unfold whatever knowledge has to be unfolded.

372

At present you wrongly identify yourself as the body. Body is given a certain name; that is ‘you’; you consider it to be like that. But I say that in this body, consciousness is present, or the knowledge ‘I am’ as I call it, is there. You should identify yourself as this knowledge. That is all.

373

For meditation you should sit with identification with the knowledge ‘I am’ only and have confirmed to yourself that you are not the body. You must dwell only in that knowledge ‘I am’ – not merely the words ‘I am’. And the indwelling knowledge that you are, without words, that itself you are. In that identity you must stabilize yourself. And then whatever doubts you have will be cleared by that very knowledge, and everything will be opened up to you.

374

Forget all about physical disciplines in this connection. I am telling you that the indwelling principle ‘I am’, the knowledge that you are, you have to ‘be’ that. Just be that, with that knowledge ‘I am’, hold on to the knowledge ‘I am’.

375

You know you are sitting here; you know you are, do you require any special effort to hold on to that ‘you are’? You know you are; abide only in that. The ‘I am’ principle without words, that itself is the God of all ‘Ishwaras’.

376

If you identify yourself as the body, such an identity must be let go off, sacrificed. Your real identity has no body and no thought. And that self, the spontaneous knowledge ‘I am’ is what you are. Since the self is not the body, the self is neither male nor female. You must fulfill the vow that you are not the body but solely the indwelling principle ‘I am’.

377

With firm conviction, you abide in this knowledge ‘I am’ only; bereft of body-mind sense, only ‘I am’. If you dwell therein, if you be that only, in due course it will get mature. And it will reveal to you all the knowledge. And you need not go to anybody else.

378

The concept ‘I am’ is the primordial ‘maya’. And that ‘maya’, that primordial concept ‘I am’ requires support and therefore God and ‘Ishwara’ have been born. Along with that the whole manifestation, the entire Universe, has come upon it. Otherwise, there is absolutely nothing. And out of many ‘jnanis’, there will only be a rare one who knows the real nature of this primary concept.

379

First, the knowingness knows itself, knowing that ‘I am’. And in the illumination by that ‘I amness’, or that consciousness, everything else is observed. I have had to repeat the same thing again and again, and I do not want to run kindergarten classes of spirituality.

380

All this is the play of concepts. The primary concept ‘I am’ appears spontaneously. It likes ‘I am’; it loves that ‘I am’ state. Devouring ever more concepts, it gets totally enmeshed in them. And what is the source of all concepts? This primary feeling ‘I am’. But never forget the fact that it itself is a concept, time-bound. And so it is all mental entertainment.

381

What equipment you are having is that ‘prana’. ‘Upasana’ means worship, worship of ‘prana’ itself. For doing that what equipment do you possess? It is ‘prana’ itself. Along with ‘prana’ there is that knowledge ‘I am’, or consciousness. These two things are available to you to do anything, nothing more than that.

382

In the absence of beingness, when you did not know about your existence? Nothing was of any value to you. This memory ‘I am’ is neither true nor false; it is without these two attributes. That memory of beingness only appears to exist.

383

For eternal peace you must dwell in yourself, know how this touch of ‘I am’ has appeared. All other knowledge is of no use in this connection.

384

Where there is the vital breath, the knowledge ‘I am’ is present. There being no vital breath, the knowledge of ‘I amness’ is absent. Take full advantage of the naturally available capital with you – that is, your life force and the knowledge ‘I am’; they always go hand in hand. Right now, exploit it to the utmost. All worldly activities are going on only because of the knowledge ‘I am’ together with that motive force which is the life force, the vital breath. And that is not something apart from you; you are that only. Investigate and study this exclusively, abide in that, worship that only.

385

What is this state before this knowledge ‘I am’ came upon me? When the knowledge ‘I am’ came, the one who is satisfied with that will reach the state where he considers himself God and ‘Brahman’. But he does not go beyond it or prior to it. In the ultimate state lies the prior state; that is, the state before this knowledge ‘I am’ ever dawned on me – the highest state, the best state, the original state.

386

I call a ‘siddha’ one who has attained the ultimate, in that ultimate state, the devotee and God, the ‘maya’ (primary illusion) and the ‘Brahman’ have disappeared. And, there is no beneficiary or experiencer of all that, because he is without the concept ‘I am’. He does not know ‘I am’, he does not know that he exists in that state, that knowingness is completely obliterated.

387

This primary concept is the knowledge ‘I am’, it is the mother of all other concepts. In order to get that satisfaction, you must find the source of this primary concept ‘I am’. You should give attention to the knowledge ‘I am’ and meditate on that itself. Knowledge is to be got hold of knowledge only. This will produce the seed, which, through this process of meditation, slowly grows into a big tree, and that itself will give you all the knowledge. It will not be necessary for you to ask anyone what is what.

388

These two entities are available to you, the vital force and the knowledge ‘I am’, the consciousness. They appear without any effort; they are there. Now, in order to be one with ‘Ishwara’, to understand the non-duality you must worship the vital force. Then that knowledge, which is in seed form, slowly grows. And the seeker becomes full of knowledge; in the process he transcends that, and the ultimate state is achieved.





389

‘I am’ itself is the world; it contains the entire world, that should be your conviction. Just as in a dream, when you feel that you are awake, but actually you are not and your world at that time is the dream world. Similarly this knowingness (in the waking state) contains this so-called real world; that conviction must come. The truth is that there is no difference between (dream) consciousness and (waking) consciousness, although they appear to be greatly different; all consciousness is one.

390

The conviction that this world never existed can happen only to ‘Parabrahman’. If this is indeed your conviction then you are the ‘Parabrahman’. This thing aside, you should discover how this news ‘I am’ – the knowledge of your existence – appeared and at what moment. Go to the source of it and find out.

391

The words of ‘prana’ signify mind. So how could there be mind without vital force? This vital force and the consciousness (that is, the knowledge ‘I am’ or the beingness and the mind) appear simultaneously and always exist together.

392

Before descending into this ‘avatar’, this knowledge quality was not present; knowingness was not there. The ‘I am’ was absent, not available. It is a non-knowing state, but afterwards, the state comprises all conceptual titles and names, and they are a person’s shackles. Any person, any embodied person with that knowledge ‘I am’ carries on his activities in the world with shackles of name only.

393

Once it is understood that ‘I am’ is purely ‘I am’, formless and not that shackled body form – then no liberation is called for. To be stabilized in that beingness, which has no name and form, that itself is liberation.

394

Understanding what that ‘avatar’ is, Lord Krishna avatar means in essence abiding in that only. Then one is not the body. And what is the body? It is a mere aid for the sustenance or endurance of that ‘I am’ principle.

395

The vital breath gets conditioned or manacled by the bondage of name. It accepts the name as ‘I am’; this is the mistake. That which is deconditioned from name and form is ‘Paramatman’. That which is conditioned by the body, mind, name and form is called ‘jiva’. The language of the vital breath is mind, and the mind is the motive force for all activities.

396

If you are able to establish yourself in the vital breath as you are, you become manifest. The vital breath, when it is conditioned by the body, you call it personality. But as matter the vital breath is spread all over, it is manifest; it is universal. If you establish in the vital breath as ‘I am’, that in itself will get you there. Don’t be dishonest to your vital breath, worship it, and when you do so, it can lead you anywhere, to any heights – this is the quintessence of my talks. In such simplified fashion, nobody has expounded this profound teaching.

397

You are the knowledge (‘I am’) and you don’t have any shape or form whatsoever. You are impersonal. You are comprehensive. You are the manifest, the Universal Consciousness. What would happen if you went in search of that Consciousness? The seeker would disappear in the search, because the ‘I amness’ is all there is.

398

All these things in the objective world are inseparable from their attributes. An attribute by its very nature depends upon attributes. That knowledge ‘I am’, is also an attribute, therefore, the ‘I amness’ one way or another, also has to depend on something.

399

Behind faith there is a primary cause, the big cause, which is the knowledge ‘I am’. The Awareness of my Being happened automatically, it just happens, the sprouting of the knowledge ‘I am’ is prior to the formation of the five elements.

400

When the ‘I amness’ appears spontaneously, like a bolt of lightening, the illusion of Self-love is broken into five basic elements, space, air, earth, fire and water. But this Self-love, the ‘I am’ manifests itself as Sattva Guna to the one who accepts this as a natural process. When it is used for achieving something in the world it is referred to as Rajas Guna. When it is used to take credit for achievements, it is referred to as Tamas Guna.        ......................

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401

The thing which attracts you most of all is your ‘I amness’. You want to retain that ‘I amness’. You wan to ‘Be’. This ‘I am’ is what you truly love most. You want to be alive.

402

That love, that knowledge which gives light is the knowledge ‘I am’. Focus on your beingness until you become established in it. Only then will you be able to transcend it. Your focus at present is on air or the breath (addressed to the one doing Pranayama). ‘Be’ that beingness, though, this also is not the final step.

403

Be that ‘I am’, once you know who you are, remain stabilized in the experience of the Self. Be like Arjuna, Awareness of his Being remained with him constantly, even when he went into the thick of battle. Because he was with Krishna, he could go into battle, knowing that there is nobody who kills and no one who is killed.

404

The knowledge that is prior to thought – ‘I am’ – is covered by a human body which food with the vital breath and knowledge of the Self (Prana and Jnana). This means that you are only covered by a human body. Once you reach that state of ‘I am’ through your attention you will only be aware of ‘That’ and you will no longer be affected by all of these tendencies (Vasanas). You will have transcended them.

405

You have to be one with the Self, the ‘I am’. If you say knowledge, it is just the same as information. If necessary discard the words ‘I am’. Even without words you know that ‘you are’. Do not say or even think that ‘you are’, just be aware of the presence without thinking about it.

406

Who says that he is alive? Find out, who is the Witness who ‘knows’ that he is alive? This is awareness of one’s existence, ‘I am’ prior to thought. Who says ‘I am alive’, who says ‘I am not alive’, what is that? ‘I am’ is not something that can be put into words; it is the knowledge, the Awareness before thought. You have to just ‘Be’.

407

Becoming established in the Awareness ‘I am’ is all that is important. Later on you also transcend the ‘I amness’. Just as a storm is a form created by nature, similarly this ‘I am’, this chemical, was also created. Forget about what I have told you, because that is also a mechanical thing, a chemical. Just be Aware, and then it won’t matter if you die a hundred times.

408

The child has been given an idea who its parents are, but is just a concept. Similarly the ‘I am’ is just a concept. The child has been given the idea that ‘He is’. First you must investigate ‘Who is’ and what this ‘I amness’ is.You want to know what the support is for the ‘I am’? My parents supported me! When do these two people, the husband and the wife become parents? It’s when a child is born, is that not true? Where are the parents before the birth of the child? And what is the child? The child is the root of parents; the child is also the father of the parents. Because of the child the parents are. This shows how completely hollow our egos are.

409

Once the vital breath leaves the body and this ‘I amness’ ceases to exist, the ‘I amness’ will not know that ‘It was’. The ‘I amness’ is not permanent and will forget its association with is body.

410

If you have questions, ask the one who wants to know. Cling to the questioner – that is your own Beingness, or ‘I amness’. Once you have done that people will approach you, they will call you a Mahatma or Anandmayi.

411

My Guru told me ‘Divinity’ (Paramatman) is what you are’, I heard it and I accepted it, I did not want to gain anything, I just accepted it. I never knew that ‘I’ existed and suddenly I was aware that ‘I am’ this Absolute Truth. I had complete faith in the words of my Guru and then later on everything happened spontaneously.

412

I was always listening to that sacred recitation (Japa, also know as Ajapajapa - ‘So hum’) which was constantly happening inside me. The primary cause of this Japa is the knowledge that you have of ‘I am’

413

This knowledge of ‘I am’ spontaneously appeared, it is prior to the formation of the five elements. The Absolute (Paramatman, Parameshwar) is not aware of anything. The state of Awareness comes later, with knowledge of the ‘I am’. The Absolute has no knowledge that ‘it was’ (or that ‘it is’). Only when the knowledge ‘I am’ spontaneously appeared could it be concluded that the Absolute ‘was’ or ‘is’

414

With what identity do you judge me or judge yourself? You entertain the idea that you are going to have different births, I don’t believe in any such stories. I know ‘I’ never was, that ‘I amness’ was never there for me. I am the unborn state.

415

The ‘I am’ is sustained by the food body, that is, our body, which is the food for the ‘I am’. Every creature depends on its food and the ‘I am’ depends upon our body. Will you remember this?

416

I have many photographs of my Guru here, because my Guru ‘is’ I know ‘I am’. You presume that your Guru is a body-mind and that is a mistake. I do not look upon my Guru like that. He is merged into Consciousness and I see him as that.

417

The ‘I am’ is there throughout his or her life even if a person lives for a hundred years, but the ‘I am’ disappears when the body is gone. This is called death.

418

There is nothing for you to do, everything just comes into being and happens. Why are you concerned with what to do? You deal with the world only after having Consciousness, when the ‘I am’ is there. Once it is gone everything ends, it is all spontaneous.

419

What I am telling you about the merging of the ‘I am’ with the Source is the real thing. As you progress and get established in Beingness you will understand that you are above the dreaming and waking states, as these pertain only to your ‘I amness’. When the ‘I amness’ is not there, the tool required to observe is also not there. Once there is Self-realization, the whole riddle is solved.

420

First there was the desire to ‘Be’. From this ‘I am’ the air came first and the earth last. Then from earth came the vegetation and many forms of life, each having this ‘I amness’. Because of the five elements you have the body and in that body is the ‘I amness’.

421

By chanting ‘I am Brahman’ you become subtle and escape the sense of body and mind. You must accept that you are without a body-mind and that you are subtle. That sense must be instilled in you. I took to this Brahma state, my Beingness or ‘I amness’ and observe my body.

422

You must become initiated into the understanding of what I am expounding to you. I am telling about the seed of ‘Brahman’. You have to understand that I am planting the ‘Brahma’ seed in you. That ‘Brahma’ seed is your ‘I amness’ (Beingness), which sprouts into manifestation. That ‘Brahman’ (‘I am’) state does not require anything to eat, it has no hunger, because ‘Brahman’ alone embraces everything and all manifestation is ‘Brahman’. I am trying to raise you to that state. Do not think that you can become a realized soul only by listening to a few talks. You have to forget everything and merge with ‘Brahman’.

423

Who is it that needs to understand this the most, the knowledge that ‘I am’? If you listen carefully and imbibe the principles, you will get rid of this body-mind sense and dwell only in the ‘I amness’ (Beingness). In order to know the link between ‘I am’ and ‘I am not’, hold on only to the ‘I amness’ without words, ‘just be’. When hailed, you respond, there is somebody within you that becomes aware of the call and the need to respond. That being is the ‘I am’ and he has been there even before that awareness appeared.

424

The moment the ‘I amness’ explodes or appears, all of space is lit up. The entire sky is the expression of your Beingness, yet you believe that you are only the body. Your love for the body limits your horizons. But the moment those walls come down, you are one with ‘Brahman’ and the whole universe.

425

The witness cannot ‘be’ in the absence of the knowledge ‘I am’. Who are you seeing if you are not aware of the ‘I am’? You have covered everything with this ‘I am’ knowledge. The five elemental world is only the creation of this ‘I amness’.

426

Be alert to the ‘I am’ and all other experiences will be transcended. The next elevation will only come when you abide in the Self. When you are convinced that ‘all of Consciousness is my Self’, when the conviction is firmly embedded, then only will the question of the next elevation arise.

427

Dwell on the principle (‘I am’) of that state for a sufficiently long time. All the greatness, significance and magnificence of the entire world is dwelling in the principle ‘you are’ and ‘I am’ That is the prop and that itself is the greatness. There is no other remedy, no other path, except implicit faith and conviction in the Self.

428

Take it that you are That. ‘That’ means no shape, no design. Whatever you see pertains only to That, to your ‘I amness’. Spontaneously ‘It is’! You are That principle. Don’t try to unravel it with your intellect. Just observe and accept it as it is.

429

Whatever is created is created by the knowledge ‘I am’. Do not pursue this path of running after experiences. Your own Consciousness creates everything. All greatness is because of the ‘I am’. There is no other path, only this conviction. This is it! The name and body arise from the ‘I am’

430

This knowledge is anciemt (’Sanatan’), it has come from Eternity. From the eternal Absolute, which is ever there, a seed appears, that seed is the ‘I amness’. It appears spontaneously, its remnant is in us. This little seed (‘I am’) sprouts and the whole world is created.





431

In the case of a devotee (‘Bhakta’), initially the devotee does not want to leave God. Later on, even if the devotee asks God to go, God will not leave him. God means the knowledge ‘I am’. The knowledge ‘I am’ is God (‘Bhagwan’).

432

Since everything is ‘You’, you can’t cut it away from you. This knowledge of ‘I amness’ is part of you. How can you throw it away? And where can you throw it? When you established in Beingness (the ‘I am’), you realize everything is ‘You’, it is all your creation.

433

That principle ‘I am’ is your illusion but the Oneness got rid of that illusion. Then one is without body or mind. The principle of Oneness has no shape, therefore male and female have no shape – this is the wedding of the male and female. At that stage the barren women conceived and progeny is delivered! That is the ‘I am’ state and that is the universe. But this Oneness is not a state of illusion.

434

This knowledge of ‘I amness’ that is there in you contains the whole universe. The knowledge that I am expounding is to that divinity within you (the ‘I am’) and not to a human being. The ‘I amness’ which having created the universe is dwelling within you as the remnant. The very core of that knowledge ‘You are’ contains the whole universe.









435

When I talk I refer to the ‘I am’ knowledge and not to me personally. As long as you are attached to and identified with the body you will never have peace. But once you get rid of the body attachment you could be the king and ruler of the world, yet still be at peace.

436

Knowing that you are not the body, watch the vital breath as a flow of the mind. You are here in the spark of ‘I amness’. When you acknowledge the ‘I amness’ you become the spark. I am like space and do not have an identity – this is my ‘I amness’ from which all the talk is being produced.

437

Unless you have the understanding of ‘I amness’, there is no progress. Once you understand the ‘I am’, there is nothing further to understand. When your ‘I amness’ is gone, together with everything, then there is nothing. Then that Nothingness is everything, but there no one left to say so.

438

This body is only the food body for the consumption and the sustenance of the ‘I amness’. You have to remain in that Beingness or Consciousness with firm faith while having no identification with the body or the personality, or with name and form. Always identify yourself with Consciousness, it will take a while for this conviction to root, but persist.

439

‘I am’ is there without saying ‘I am’. ‘I amness’ without thought is love, love is not taken from the ‘I amness’ The Self becomes manifest when love gets established as the ‘I amness’.

440

The ‘I amness’ together with the vital breath appear spontaneously when the body is created. The vital breath and food body are necessary to sustain the ‘I amness’. When the food body is dropped by the vital breath the ‘I amness’ disappears. Where does the flame go when it is extinguished? The same thing applies to the ‘I amness’.             .............

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441

‘I amness’ and Maya are the watcher and the Lila respectively. The ‘I am’ is not involved in any of the activity. I am expounding this knowledge from the ‘I am’ level, though my normal state observes the ‘I amness’.

442

When you get established in the Beingness there no thoughts or words – You are everything and everything is You. Later even that ceases to exist. Krishna made Arjuna realize that the whole world is Krishna. He realized that the knowledge ‘I am’, which means the manifestation of the entire universe, spontaneously appeared on him.

443

These questions arise because of the conditioning of egoism. When you are in the ‘I amness’, there is no egoism – it is completely liquidated. Consciousness appears, is seen and then again is gone. It is like air in the sky. The mistake happens because we consider ‘That’ Consciousness to be the individual consciousness.

444

‘I amness’ is without ego. The subsequent products are the mind and the ego. The quality of ‘I amness’ or Beingness is intuition and inspiration. Just like when you have seed and plant it, it must sprout. Similarly the quality of Beingness must sprout.

445

The active part is called Maya, and is due to the mind. The inactive part is called ‘I amness’ or Purusha, which is just watching. Only when you identify with that which is stationary, the Purusha, can you become the watcher of the ‘I amness’ and all of its activities.

446

Without this ‘I amness’ the Absolute does not know that ‘It is’. Watching is not deliberate. Watching happens to the Absolute only with the appearance of ‘I amness’. The ‘I amness’, like binoculars, must be there and available for watching to happen.

447

Whatever activities happen, happen only because of your ‘I amness’. They make no impression on the ‘I amness’. Judgements like good or bad are aspects of the mind, but if you are one with that ‘I amness’, then at that stage the mind is not there.







448

The witnessing of the ‘Ishwara’ state occurs to Me. ‘Ishwara’ is the manifestation of the five elements and the universe. The witnessing of the ‘I amness’ occurs to the Absolute. A disciple (Sadhaka) who is getting established in the ‘Ishwara’ principle should not claim this understanding (Siddha).

449

The entire manifestation of your world and universe is just the expression and manifestation of your Beingness. The Consciousness or ‘Ishwara’ is not that of an individual. ‘Ishwara’ means the expression of all forms. This chemical, this ingredient, is your ‘I amness’ and it is sustained by consuming the food body.

450

The Absolute is watching this ‘I amness’ that is sustained by the food body. Is it clear? After some time passes in the waking state, rest is required, so the ‘I amness’ goes into oblivion. It goes to rest and forgets itself. You may not comprehend exactly what it means now, but as you get established in the Beingness you will understand how.

451

‘You’ are above the waking and dreaming states, because those are only expressions of your Beingness. The waking and dreaming states pertain only to your ‘I amness’. We are only able to observe because of the ‘I amness’. When the ‘I amness’ is not there the tool to observe is also not there. If you are deep inside everything is gone! And there is no ‘I am’. Then the ‘I am’ merges in the Absolute.

452

The primary concept is the ‘I am’, out of it are created all other concepts. You have come from the primary concept, so long as you have the need to be, you have this prolific wonderful world and all the Gods are available. The distinction between the world and Brahman has come because you want to sustain your beingness, the ‘I am’, the manifest world is made important by you because you want to be. Whatever without it (consciousness) is perfect. Only that is, nothing else. My body is universal, not individualistic. What is this ‘I am’ business? Understand it and be apart from it, transcend it. Just be.

453

I don’t discuss Brahman or Maya; I tell you my story which is your story as well. With Atmajnana (Self-knowledge) the ‘I’ consciousness is not there. Then I don’t worry about God or illusion. The ‘I am’ is the starting point of both misery and happiness.

454

Prior to the appearance of form in the womb, food stuffs take the form ‘I am’ and that appears in nine months. With birth the bodily functions begin, the child does not know that it is.  As the child begins to identify, the sense of ‘I amness’ takes shape, only then the mother can teach the misleading headings like body name and so forth. Prior to the waking or sleep state is the Parabrahman. The state which gives you knowledge is Brahman.

455

The body falls down but what happened to me? For that principle for which you get no reply, is perfect, whatever answer you get is wrong. If I think of this world, why should I not inquire about prior to consciousness? If I tackle this question, I must investigate what is this principle of ‘I am’? I would prefer to play with that child not born because eternal Parabramhan and unborn children are alike.

456

I am experiencing the manifest world but prior to it I experience the ‘Bindu’, the point. When I am that Bindu, everything is, the world also is. The Bindu and the world are not two. ‘Bin’ means without and ‘du’ means two, so, no duality. Bindu – the point of ‘I amness’, I experience that. What is it? It is the very experience of the five elements and the three gunas – the whole universe. That is my intimate relationship with that ‘I am’ only – Bindu only.

457

Whatever is observed in the manifest world is your own Self, The observer is ‘I am’, It is a receptacle of the five elements and three gunas. The entire universe is in activity because of the three gunas. The play of the entire world is based on the five elements and three gunas. But you cling to your body; the body is also a play of the five elements and three gunas.

458

The whole life is endured and sustained by the knowledge particle, ‘I am’. Without ‘I am’ there is no life. They are interdependent, not one without the other. I am prior to the ‘I am’, which is true, eternal and immutable. Beingness, world and body are time bound, your life is not for ever, it rises and sets like the waking and sleeping states alternate. The totality of manifestation thrives as long as the beingness is there.



459

The five elements disintegrate but I don’t disappear. For instance, I am invited to some place to stay. The room in which I stay becomes my room, but does it belong to me? All belongs to the five elements. The essential contribution of the five elements is the ‘I am’ the five elements disintegrate, the ‘I am’ goes and a person is declared dead. Wherever I go to stay I always know my permanent abode.

460

Whatever you observe, you don’t require, that principle through which ‘you are’ is greater. In the waking state ‘you are’ so you have needs, in the absence of ‘I amness’ where are the needs? In spite of being, not having the knowledge of being is non-being, that state is a source of peace.

461

The sense of taste comes from the element earth, perception emanates from air and sound from space, but the primary concept is ‘I am’. First without sound you know ‘I am’ (as when you awaken from deep sleep), then you say ‘I am’, with this comes the need ‘to be’. With the departure of the vital breath, there is no sound, no language, no warmth – its death, death is also a concept. Nevertheless, everything dwells in food essence quality (‘I am’), when this disappears – it is all over. To sustain beingness, the product of food, we eat food, but that is not your identity.

462

The ‘I am’ is objective, it is the ‘I am’ that investigates and it is the ‘I am’ that disposes itself off and stabilizes in Eternity. The body is made up of elements; the quintessence or quality (guna) is the ‘I am’. You replenish the food-body or ‘I amness’ with water and food.

463

What is Ishwara? My Guru told me that the one who is listening is Ishwara itself. The ‘I am’ is Ishwara, there are various names given to that ‘I am’ but that ‘I am’ is not your body. Your knowledge ‘I am’ contains the whole universe, presently it is difficult for you to believe, so for the moment worship it. Beingness contains everything, worship that and all your requirements will be met. Ultimately the knowledge is yours.

464

Beingness is the lord of the universe, therefore, all the time, be with the lord of manifestation and all your problems and puzzles will be cleared. This knowledge that ‘I am’ makes perception possible, make it you own. Whatever you may want, just do this (abide in the ‘I am’) and you will have everything. In this knowledge ‘I am’ is the entire universe. Consciousness is the lord of all manifestation, only because of the body that we consider this consciousness as a bodily principle.

465

Without the intake of food, there is no opportunity to say ‘I am’, out of the essence of the earth sprouts vegetation and out of that sprouts the ‘I am’, realize this without eyesight or intellect. That principle likes to cry, enjoy, and laugh, but you are not that, realize this only. Become one with the ‘I am’, then you can transcend it, then ‘I the Absolute’ am not the ‘I am’.





466

Worship the beingness, which is nothing but suffering. Worship misery and it will become less and less. It will also help you to get rid of misery; this ‘I am’ is itself misery, make any use of it as you like. If you like you may take it as Prarabdha (Destiny).

467

There is no difference in the types of ‘I amness’, I experience fatigue now, good health earlier, but the common factor is beingness which has not changed. All is illusion, the ‘I am’ is knowledge, but it’s also an illusion, say what you like, nothing prevails, except the knowledge ‘you are’. You presume that the world has existed without your beingness; your world is with your arrival, not prior to it, if you are not, your world is not.

468

The talk about myself is the talk about yourself. Let any worthy one reach to any heights, anywhere, but it is time-bound. Any height! It is just a passage of time. Time means the Sun – the world is because of it – beingness. The sum total means ‘you are’, beingness only, when the knowledge ‘I am’ sets, the world is liquidated, Nivritti – no message ‘I am’.

469

But I have already told you, you are Ishwara. You have to have the conviction that ‘I am That’, a mental determination. With the appearance of the knowledge ‘I am’, appears the space and the four other elements, your beingness gives rise to them, first beingness, then others When you identify with it and stabilize in the beingness, you are not even that. In the knowledge of the Jnani (or theAbsolute), the world is all a spectacle, the Jnani is apart from the knowledge ‘ I am’.

470

You are ‘That’ only, prior to them (concepts and memory) is the ‘I am’, further still when you recede, is the Absolute. But most people die with memory and concepts. Who understands that memory is not operating today? It’s the knowledge ‘I am’. Surrender to the beingness, from it all movement happens; go to the source of the movement which is the beingness. Hammer it into yourself that your own beingness is the parent of the entire manifestation. Beingness will help you in abiding in itself, beingness is observed by the Ultimate (the Absolute) that has no senses, no eyes, but witnessing just happens. I am introducing you to your own beingness, the first stage is to meditate on the beingness, abide in it.

471

With whatever concepts you hold on you go to a Guru, if he is a Jnani he gets rid of all your concepts. But what is the main concept on which all depends? It’s the ‘I am’, the ‘I am’ is itself a concept. It is a basic source from which all other concepts flow. Getting a firm conviction about yourself is to become a Sadguru (the one beyond the ‘I am’).Whatever is termed as Parabrahman – the Absolute – is your true Self.

472

Whatever you presently know is false, if the ‘I am’ is there, Ishwara is there. The ‘I am’ is Ishwara’s soul and Ishwara is my soul, both exist together. Ishwara is without limits, I am also like that, like Ishwara, penniless. Now, just forget everything and find out how will you be on a permanent basis? All this talk of God and yourself is just for killing time. Go ahead, no God, no I, as long as you have cravings, knowledge will not be yours, Ishwara dies before me.

473

Prior to birth there is no waking, sleeping or the beingness (the knowledge ‘I am’), these three are born and are dependent on the food essence. When this essence becomes weak, the three states depart. Who is born or dies? In the absence of the three states, did you know God? Did you know that you existed?  ................

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474

By staying in this knowledge (‘I am’) you can dissolve the subtle body. The pill – the three states (waking, sleep and beingness) – dissolves. Then there is no coming, till then the subtle body will remain. So long the food essence is there the ‘I am’ knowledge is there, once the essence is exhausted, knowingness goes.

475

The knowledge ‘I am’ is within you with that conviction you worship. One who meditates on the knowledge, ‘I am’, everything in the realm of consciousness becomes clear to him. He lives without telling it, hence from this place, you carry the conviction about yourself that you know the knowledge ‘I am’ is God, there can be no other gain.

476

Day by day your conviction that the knowledge. ‘I am’ is God must grow. Don’t care about the body, by constant meditation, when God is pleased, you will have complete knowledge in the realm of Consciousness. You may go anywhere, but don’t forget that the knowledge, ‘I am’ itself is God.

477

Until that voice (‘I am’) of consciousness came, I was not concerned. Once it left, I went too, so be with the consciousness (the ‘I am’), all the teachings are based on this. This concern for the world is because of consciousness; it will be there as long as consciousness is there.

478

The ‘I am’ is all, the God, just know that the ‘I am’ is God, this is the first step, the knowledge ‘I am’ is yourself. All other activities will follow; you just get established in the knowledge. ‘I am’, it is the sun, and all other activities are rays

479

The knowledge ‘I am’, without memories and concepts, is everything. The idea ‘I am the body and mind’ is not that knowledge. No effort is required, the main thing is that ‘you are’ (or ‘I am’) when you listen to me and stay there, you’ll understand that the knowledge ‘I am’ is independent of body-mind.

480

Go to the source and be established there, then, there is no change. You might have read the Gita, who is there to judge its soundness? The knowledge ‘I am’ has to approve whatever is said there. Establish yourself in the Self, whatever you are prior to the ‘I am’, get established there. When this abidance in the Self is achieved, all talks with sound gibberish.

481

This knowledge (‘I am’) is for each man to understanding and be still in it. By understanding the Self you understand the world, what else is there? You are as large as the world, if you are; the world is, otherwise not. The trap of birth and death is because of the ‘I am’, dwell on it, realize it and transcend it.

482

The confidence and knowledge that ‘you are’, on what does it depend?  Beingness becomes no beingness and no-beingness spontaneously becomes beingness, so whom should we question? You should yourself investigate it; what is the support of the ‘I am’? On what does the faith that ‘you are’ depend? Why is there beingness? Why am I? How am I? People only think of the body and mind, then, come death and the faith ‘I am’ disappears.

483

From deep sleep you wake up, that border is Paravani, beyond words. When you move, become conscious, you feel ‘I am’, then mind takes charge, words take over and you are embroiled in the world. Paravani is other than language, ‘Para’ means ‘other’ or ‘transcend’ – the language of just being without words, but I, The Absolute, am not that

484

The one, who tries to abide in the Self, loses identity with his ego. The very identity that ‘I am’ gets dissolved. Your true identity – The Absolute – is prior to the ‘I am’. How can you provide a uniform (the ochre robe) to it?



485

Everyone, from plants to creatures, want and know the ‘I am’ to be there, once we have existence, we want it to continue. Your experience is because of the beingness, the world depends on beingness, is it happy or miserable? When your beingness is not there, is it happy or miserable?

486

Become free from concepts, no concepts, including the ‘I am’. The ‘I am’ is the primary concept, the primary illusion The primary concept itself, for its sustenance, created so many substances, like wheat flour and wheat products. Out of the touch of ‘I amness’ arose so many concepts and various names.

487

Did you ever see the moon and all before the appearance of the beingness, Brahma or this illusion? Although the ‘I am’ is ample and plenty, it is an illusion that induces multiplicity. This manifest world is a dynamic play of the five elements and there is no scope for an individual. Just as a diamond radiates from all sides, similarly in deep meditation you will realize that you are this entire manifestation.

488

My Guru taught me what ‘I am’, I pondered only on that. My consciousness appeared along with my body form. My original state is to be in that state where there is no ‘I am’. I am explaining my state of affairs, from my standpoint you must realize yourself.





489

The ‘I am’ consciousness is the advertisement of The Absolute. The Absolute is unknown, what you call Ishwara, Brahma and so forth are hoardings of The Absolute.

490

I know that this manifest Brahman or Cosmos is unreal, time-bound and unstable. The message ‘I am’ has spontaneously come and is the root of the manifested world. The message ‘I am’, caught hold of the body as its identity and suffering started. The ‘I am’ happened and the world was cooked up. Even this information, you got later, when the ‘I am’ came into friction, recognized the body, mother and so on, prior to that you did not have the message ‘I am’, you existed, but you did not know.

491

In that non-subjective state, the subject started. In the infinite state, the ‘I am’ state is temporary; don’t give up your true standpoint otherwise you will be fooled. To whatever extent you would conduct your search, it would still be in the realm of ‘I amness’. Don’t retain it (‘I am’) in memory, then you will be happy.

492

Catch hold of that ‘I am’ only and all obstacles will evaporate. If you correctly understand me, you will be beyond the realm of body-mind. Many a times it happens that teachings are misunderstood. Because the ‘I am’ is there, these questions arise, If the ‘I am’ is not there, no questions can arise. In the realm of ‘I am’ anything is possible, but if I were alert enough, do you think I would have been in this body? The Jnani is the one who knows that beingness, the world and Brahman are unreal. Having understood the ‘I am’, I transcend it and came to the conclusion that all the three entities are unreal, and then what more remains to be liquidated? The ‘Parabrahman’ is without attributes and I am ‘Parabrahman’, I am not the beingness, the world nor Brahman

493

Manifested Brahma is the ‘I am’, whatever principle is prior to the utterance of sound, that principle proclaims by itself. What I insists is that you must stabilize is that state. The recitation of the mantra ‘So Hum’ must be for a very long time, it is prior to words. When that ‘So Hum’ principle, is pleased, that principle, represented by these words, expounds knowledge.

494

The ‘So Hum’ Japa is incessantly going on in your pulse, indicating ‘I am’ get in tune with it by recitation. That ‘So Hum’ energy without words is the raw material of incarnations and the incarnations are the hoardings of the primary principle. The primordial principle is ‘Parabrahman’; its advertisement is done by movement, the stirrings of ‘So Hum’. By its movement it is praising the primordial principle, that advertising material is the ‘Moolmaya’ (Primary Illusion). That incarnating principle – the ‘Moolmaya’– gives knowledge to the incarnated.

495

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 stabilized. If you realize and stabilize, then even if you are silent people will fall at your feet.

496

The ‘I am’ is the only God to be pleased. Whatever you presently know about God is only bargaining. Your very existence or beingness is the proof that God exists. If I am not, God is not. God’s existence is due to the consciousness, the ‘I am’, please it and it will lead you to its source.

497

Intelligence is innately there like fire in the match stick. The final culmination of the elemental interplay is the human body, where the touch of ‘I am’ appears. Birth is like a spark coming from the rubbing of stones, there is the elemental friction and you have the spark ‘I am’. The qualities of a Bodhisattva are due to the knowledge ‘I am’, but that is temporary and so the perfect Jnani says all manifestation is unreal, only ‘Parabrahman’ is real.

498

This body packet of the five elements gets conditioned into the ego or individuality. When you transcend the body you dwell in the ‘I am’ (in manifestation), at that stage you know that all is the five elemental play. So long as the ‘I amness’ prevails or the ‘I am’ is realized it is also realized that there is another Absolute principal to which witnessing happens, and That Absolute principal is beyond time.

499

The ‘I am’ is the centre or the essence of the food body, which is a result of the five elements. Out of spacial 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.        ...............

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500

Who is a Jnani? A Jnani is one who has come to a conclusion about the raw material of the ‘I am’ and that he stands apart from it. You presume that you have a lot of knowledge, yet you have not been able to get rid of your identity, but even if you keep in mind just two words (‘I am’), your job is done.

501

You reduce your identification with the body, in that process the knowledge ‘I am’ which knows itself, will be clear. If you embrace the body sense, there will be a lot of questions. If the knowledge ‘you are’ is not there, will anybody keep this body? The principle that rejects or gives up the body is your Self.

502

What do you mean by ‘I am’ or the feeling of ‘you are’? All the names relate to the ‘I amness’, Atman also is its name. If there is no ‘I amness’, whose names can these all be? You cannot say this and that consciousness, your consciousness is your world only. To fully understand and realize all this, do meditation. That sound, the humming ‘I am’, is the Ishwara sound. It is a reminder that, you are God, but your reject the soundless sound by identifying with the body. On your own authority, in absence of the ‘I am’ principle, what can you do?

503

Go to the root and you conclude ‘I am’… yes… yes…, you say ‘I am’, without words. Investigation will reveal that it is a result of the five elemental play. There is another principle that observes the ‘I am’ and the elemental play.

504

The ‘I am’ means all this spectacle that you are seeing, later, you also see that number of universes are playing in that ‘I am’. When you understand all this verbally, you may become a pseudo-Guru, which is not realization. You must realize that you only observe, and you are not that, you are not that ‘I am’ in which universes are playing.

505

That (Absolute) state is not to be experienced, about that you can’t speak. Just be that state, what is experienced is not truth. What is experienced is not truth that is the primary problem. I did not know that I was in that state, suddenly I knew, ‘I am’, thus all the trouble. In that state there was no knowingness, suddenly ‘I am’ and I caught hold of the body. My identity of ‘I amness’ is the entire manifestation, not individual body.  All the trouble began with the ‘otherness’, a quality that came with ‘I amness’.

506

Whenever there is a problem you ask: ‘let us find the state of affairs as they are’, don’t try to bluff, and then the solution comes. So in this fraudulent play of the manifest world I went on to find the actual position, the ‘I amness’ means world manifestation and it is a time bound state, so why should I bother? Presently ‘I amness’ is bubbling and challenging, but all this is time bound, pride will go along with the ‘I am’ (So Hum), later on, ‘no-I am’ (No Hum).

507

Just try to be in that ‘I amness’ don’t try to put effort and concentration When ‘you are’ it is ‘I amness’, when ‘you are’ the beingness is automatically there. Whatever ‘you are’ without doing any effort, be there. Don’t try to interpret ‘I amness’. You are without the body sense, when you identify with body-mind, then the trouble begins

508

The ‘I am’ in body form can reach the highest state, if you accept it and dwell there you escape birth and death. Just be in that principle, there are no disciplines for this. If you do penance it is because you have sinned in previous births, but if you really come across a sage he shows you your true nature.

509

The Atman has no birth, this touch of ‘I am’ is a hoarding of the Absolute, and only the advertisement disappears. The ‘I am’ is an illusion, temporary; the one who knows this knows the eternal principle. Whatever experiences you enjoy are an imperfect state. You involve yourself in practices, because the mind does not let you be quiet.

510

The ‘I am’ is in a dormant condition in the womb, it is an ignorant condition. How could it know itself? At three years or so the knowledge ‘I am’ comes spontaneously with the formation of body. Around middle age it is at a climax, while in old age the quality of ‘I amness’ is diminished. Then finally the ‘I am’ disappears, and identity too is gone.

511

Whatever concepts I give blast your concepts. I have presently no abundance of thoughts but only those pertaining to the ‘I am’. A common man he feels that his hopes and desires would be fulfilled so life if important to him. After listening to the talks here all hopes and desires are not fulfilled, but you transcend them.

512

In the waking state, the witnessing state is always there. There is no other Brahman greater than you, accept this and go, you are the greatest. In that small round cell is contained all the space, in it the Cosmos and earth are there, that small cell is the principle of ‘I am’ The moment it is there,  space is manifested, the womb is space started from the small cell ‘I am’.

513

All multiplicity is manifested from the Ishwara principle; it is sprouting from the ‘I am’ principle, Ishwara, or ‘I am’ is the manifest principle. If you don’t forget yourself for four days, you will die. You did not know you were, suddenly you felt ‘you are’ and with ‘I amness’ you started counting age. When exactly you felt that ‘you are’? Dwell there, ponder over it.

514

In the body there is already that self-accomplished principle ‘I am’ which is witnessing mind and body, it is neither mind, body nor the vital breath. It has to be gradually realized that this principle has no form; it is subtler than the mind. By mistake the ‘I am’ accepts the body as itself, it is an exclusive principle apart from the body, mind and vital breath.

515

If petty worldly knowledge has no form, then can the knowledge ‘I am’ or Ishwara state have any form? If you accept this, then accept it and go and don’t go elsewhere, just dwell there. Let any activity happen through your knowledge ‘I am’, which has no form, but is its witness only. The knowledge ‘you are’ has no form, so also for other knowledge. ‘You are’ is the primary knowledge.

516

I am talking about knowledge, whatever knowledge the ‘I am’ is, it’s the knowledge.   You are living to sustain that knowledge ‘I am’, hence you struggle. If that knowledge is gone, what interest could you have? You are like a doctor taking care, the knowledge ‘you are’ is nourishing and protecting the body. Remember this, if you want to remember me, remember the knowledge ‘I am’. Ancestors told us to meditate on me, remember me, but they also said that the knowledge ‘I am’ is me too.

517

Primarily because of your identification with your body, you have polluted God. Because of your association with body, you have fear of death. There is no death only the vital breath departs and ‘I am’ disappears. Body is the sustenance of ‘I amness’ or Atman. I say, if you want to remember this visit, remember the knowledge ‘I am’, or remember the knowledge ‘you are’.







518

This ‘I amness’ quality is the Sattva guna (food essence quality). I am The Absolute, I am not that touch of ‘I amness’, so long ‘I am’ is there witnessing will happen to The Absolute spontaneously. The dawn and sunlight depend on time, but their observer does not depend on time.

519

The ‘I am’ in a child is dormant, it does not know itself, but it is there, in due course it knows itself and as a one knows ‘I am’. Go to the root, the beginning of the child, when you understand that you are not consciousness, stabilize there; understand and get out.

520

‘I amness’ is there provided these stages (waking or sleep) are there, by itself it cannot be. Simultaneously, all these three stages are a product of food essence. In the absence of body sense, is there any community of waking and sleep states? Have this affirmation, forget spirituality and dwell there (in the ‘I am’).

521

The body identity cannot get this knowledge, the knowledge ‘I am’ must get this knowledge ‘I am’, when knowledge abides in knowledge there is transcendence of knowledge.

522

You are beyond all desire, which itself depends solely on the ‘I am’ consciousness. Do not attempt to suppress your desires, simply refrain from identifying with them – ‘I am not this desire’. The desire will, of itself, disappear. When all desire has vanished, consciousness (‘I am’) will also vanish – what remains is the Reality.

523

All actions are performed by the ‘Ishwara’ principle (‘I am’) which is time-bound and has its being in the unknown. So what is there to do? Why say that I do anything? The ‘I am’ consciousness does everything and this ‘I am’ is nothing but knowledge without attributes, which is time-bound.

524

The greatest obstacle is the ‘I am’ growing over your true nature, which gives you the feeling ‘I am doing this’ and ‘I am so and so’, so you feel benefited by this ‘I am’, but you are really being cheated by it.

525

When the consciousness of ‘I am’ becomes pure (simply the ‘I am’ and not ‘I am this ‘or ‘I am that’) – you become ‘Ishwara’ (God or creator) and the sky becomes your body.

526

The ‘I am’ is the purest form of attribute (it can be even said to have no attributes). When even this pure attribute goes it is ‘Parabrahman’, ‘Brahman’ (God or ‘I am’) means that ‘the news’ has arrived. When this ‘news’ has gone, it is ‘Parabrahman’. That you exist is the primary knowledge.







527

This ‘I am’ consciousness in its purity, having only one attribute (that ‘it is’), is also know as ‘Saguna Brahman’ (God with form), which is also known as the ‘Ishwara Rupa’ (form of the Lord). This pure attribute of ‘I am’ consciousness is called ‘Sattva (harmony) guna (element or quality) from which other ‘gunas’ (qualities) follow, when this ‘Sattva’ dries up, so does reflected consciousness.

528

The consciousness of ‘I am’ is the first and foremost thing. This feeling (that ‘I am conscious’) comes to you only because there is something older or earlier to which this ‘I am’ consciousness appears. All change appears superimposed upon the changeless substratum.

529

You must pay attention to the ‘I am’, being constantly alert and focused on the ‘I am’ only. The five elements are only an extension of your own Self, you must be fully acquainted with the ‘I am’ in order to go inwards.

530

This interval between the beginning of ‘I am’ consciousness (birth and waking state) and until you lose it again (death and deep sleep state) is called ‘time’. Time and attributes are not two, but one, and both must pass away.     ...............

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531

That you exist (as a personality, the feeling or consciousness of ‘I am’) is an illusion, therefore whatever is seen through this illusion cannot be real. All of what I am saying – this whole discussion is illusion, beyond that you must proceed yourself.



532

You cannot transcend activity until you return to the Source. That you exist (in the ‘I am’ sense) is the illusion, its nature is to divide and appear as many. When the feeling ‘I am’ arises you attach reality to the objective world, which is constantly undergoing transformation and change. I know that it is ‘Maya’ (‘whatever is not’).

533

When Krishna says, ‘I remember all my past births’, he means that he remembers ‘I am’ which is the fundamental feeling behind all births. There is no ‘I am such and such’.

534

From consciousness alone we are directed to act. Consciousness appears on Awareness and acts. Awareness does not act, it is the pure witness. The consciousness of you, or Pure consciousness, is the ‘Ishwara’ or God or ‘I am’ state i.e., Universal consciousness. This is not personal consciousness. The whole world is created by the consciousness. When this consciousness is limited to an individual, it becomes the ego, intellect, mind or ‘Jiva’.





535

The ‘I am’ state has great potency, and from this the manifestation of the universe has taken place. After the ‘I am’ merges in the Pure Awareness, the entire universe vanishes as though it had never existed. The first step is to go to this ‘I am’ state, remain there and then merge and go beyond. Try to sustain this ‘I am’ state, stay unconcerned by thoughts of both good and bad.

536

There are millions of visions and experiences present in the seed of the ‘I am’, but being aloof and unconcerned about them is the key go beyond. The most relaxed state is this ‘I am’ state – free from all fear and anxiety. The ‘Om’ is consciousness or ‘I am’ itself.

537

One must be in the ‘I am’ continuously and effortlessly with the idea- ‘I am not the body’. All unhappiness is caused by claiming ‘doership’ of actions, do not claim ‘doership’ and unhappiness will vanish. Even the ‘I am’ is a mirage, time-bound and would disappear.

538

‘Sat-Guru’ is your true Self. The ‘I am’ is the ‘Guru’ or consciousness in a body. This ‘I am’ is witnessed by the Self in you or the ‘Sat-Guru’ which is un-manifest. The ‘Guru’ is the manifested consciousness.









539

Consciousness in its purity is ‘Turiya’ (pure ‘I am’ or the fourth state), but I am beyond it and living in (as) the ‘Turiyatita’ (Reality or the Absolute).

540

Repetition of ‘Mantra’ takes one to the pure ‘I am’ state or ‘Sattva Guna’ and from there one merges into the source of all bliss, and then, all knowledge that you possess is laid down or surrendered and you merge with the Absolute beyond all name and form.

541

Go to the ‘I am’ level and dwell there. Because you at the body level revel in all these objective things, but if you were to go to the ‘I am’ and firmly abide in that, then all these external things will lose grip on you.

542

‘There is nobody else but me or my consciousness’, this is ‘Advaita-Bhakti’ (Non-dual devotion) – ‘I am’. This is the highest devotion – to vanish and be lost or submerged in this vast unknown.

543

The Awareness of Pure Existence got the feeling ‘I am’, and from this seed this entire world or universe was born.







544

The first step is to go to the ‘I am’ and dwell there and from there you go beyond consciousness and no-consciousness to infinite consciousness. In that permanent ‘Parabrahman’ state you become completely desireless and silent and even the thought ‘I am’ doesn’t arise. The mind dwelling in the pure ‘I am’ state is a very subtle and purified mind, but Reality is beyond that.

545

The Consciousness of ‘I am’ is the sole capital you have, dwell on this and nothing else is necessary, all concepts will disappear and you will be left unidentified with anything. From where does the ‘I am’ consciousness come and to where it goes? This is to be found out. When you were born what exactly happened? – Did you desire it, or it just happened?

546

To earn your livelihood you have to think about your practical pursuits, but once they are over return back to this thoughtless, formless contemplation of ‘I am’. Do carry out your activities but remember that ‘You’ are Godly and completely untarnished by these activities. When you are in this ‘Ishwara’ state, all these activities in the world will go on spontaneously.

547

All yogas and practices come through the consciousness of ‘I am’ only, which is itself an illusion. Whatever is happening in this illusion, yoga, ‘Kundalini’ or anything else, is relative and time-bound.



548

Food, sleep and procreation, this is happening everywhere in the objective world, whether you are Christian, Hindu or Muslim, but all these experiences are through the consciousness ‘I am’, which is itself an illusion.

549

The entire objective world rises and sets with this consciousness ‘I am’ which has infinite powers to become whatever it wants. But this again would only be a dream and not in Reality, where nothing has ever happened or changed at all.

550

The objective world is nothing but a sport or art of this ‘I am’ consciousness. Your true nature is beyond this. There is no intrinsic value in this consciousness of ‘I am’, except to know and realize its illusory nature.

551

Once we have accepted the definition of Reality of being that which persists or is at all times the same, then we know that Reality can never change. The objective world and the consciousness of ‘I am’ (In deep sleep there is no feeling of ‘I am’) is constantly changing, so from this we can infer that whatever changes is only an appearance and not a Reality.

552

Study the nature of this ‘I am’ consciousness. Once you understand the nature of this consciousness and that it is untrue, then all your search is over, there is no more effort required.

553

As long you have an attribute you have desire. From where has this attribute come? It has come from this consciousness ‘I am’, but his again has only appeared on your true State, which does not change.

554

Any knowledge, art or science, comes through this ‘I am’ consciousness. You can become perfect in any art, skill, or science, but this is still ultimately all false or impermanent, for the ‘I am’ itself is a false or impermanent thing. I cannot really tell you the story of Myself for It cannot be expressed in words.

555

There is happiness and unhappiness in this world only because of this consciousness of ‘I am’. This consciousness of ‘I am’ is the world. With the touch of this ‘I am’ consciousness, this world comes into existence. Without the ‘I am’ consciousness, you are untouched or absolutely pure. There is no cause or reason for this consciousness of ‘I am’, it has just simply appeared.

556

The ‘I am’ consciousness in its pristine purity is the Guru or God – Once you have respect for this, it will reveal all the necessary knowledge to you and you will then understand that You are beyond this ‘I’ consciousness.

557

In truth the ‘I am’ consciousness was never there, so when it goes, what do I lose? Do I die or remain what I ever have been? There in that state, there is no ‘God’ – no sense of separateness at all, no ‘I am’.

558

Without the intellect you know, or you are, the true state. But as soon as the intellect comes into play it is the operation of the ‘I am’ consciousness.

559

My true state is always without this ‘I am’ consciousness – so if you live with this Knowledge, you won’t be always thinking about death and contemplating death, and hence you will live longer physically as your mind and body will be free of unnecessary tensions, thoughts and beliefs.

560

Unless the knowledge of ‘I am’ or Guru’s grace blesses you, you will not be able to comprehend your true nature. Even this ‘I am’ consciousness does not really need anything. Your true state is beyond this ‘I am’ and it has no needs or requirements at all.

561

You should use this power of discrimination always, and find out in truth, whether you really are a person. If you truly inquire you will find that you were never a person at all. Even the ‘Great Cause’ or Creator (‘Ishwara’ or God) finally is only a word. The ‘Great cause’ is the ‘I am’ consciousness.







562

The experience of the world comes through the consciousness of ‘I am’. In the dream state you have the illusion of being awake (you feel that the dream is real while you are dreaming, the consciousness of ‘I am’ is operating) but what is illusory in this? The consciousness itself is illusion, that we are sitting here and talking is itself illusory.

563

All this talking and discussion we are doing here is because of the consciousness ‘I am’. This consciousness ‘I am’ is illusory and completely unreal to the ‘Jnani’. Ultimately, until you can leave off completely the feeling of personality you will not be able to fully comprehend the Absolute Reality.

564

This ‘I am’ consciousness is great for it creates the vast world, but You are greater, for You are the Reality behind and beyond this ‘I am’ consciousness. You have come to me to ask me something and I have told you that ‘You are the Reality’, so remember this, stick to this and live by this knowledge. You are the Reality. You are the ‘Parabrahman’, so meditate on this and remember this, and finally the idea that ‘I am Parabrahman’ will also leave you.

565

The consciousness ‘I am’ has a little distance from the True state, hence it is unreal, for whatever is away from the True state or Reality is unreal.





566

You say that the consciousness of ‘I am’ is in the body, but the body is known to be impermanent or unreal, hence this consciousness in its pristine purity is fully manifest (i.e. it has the entire universe as its body). It has only one attribute ‘I am’, but without name, shape or form. Yet it is my true state, which understands this and is still beyond this.

567

God (‘I am’) is time-bound. He is only an appearance on our true state. You as the Reality exist first, and only then does the idea of God arise.

568

Simply understand that the ‘I am’ consciousness in you in its pristine purity is itself God (the creator of the universe). So if you want anything pray to this ‘I am’ consciousness in yourself.

569

The consciousness of ‘I am’ is ultimately the same as the mind. The whole vast universe is really in this mind or the consciousness of ‘I am’, which is an appearance only.

570

My true position is at all times beyond this consciousness of ‘I am’. Whatever comes out of this ‘I’ consciousness (mind, body, world etc) – when I know that I am not this, why should I depend on any mind, method, idea or technique which come out of this illusory consciousness?

571

Once I have realized the nature of this consciousness of ‘I am’, how it has appeared on my true nature and that it is truly only an illusory thing. When I have fully known and realized this, then the consciousness of ‘I am’ (within which is contained the vast universe), dissolves or merges in Me.

572

The consciousness of ‘I am’ is the world, and there is nothing wrong in seeing or witnessing this world. The mistake comes in only when you take it to be real, as we almost all wrongly do.

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Download Complete I AM Quotes

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Focused ‘I am’ Meditation

1. The ‘I am’ came first, it’s ever present, ever available, refuse all thoughts except ‘I am’, stay there.
 
2. Just stay put firmly and establish yourself in the ‘I am’, reject all that does not go with ‘I am’ 
3. Consistently and with perseverance separate the ‘I am’ from ‘this’ or ‘that’, just keep in mind the feeling ‘I am’ 
4. Only the ‘I am’ is certain, it’s impersonal, all knowledge stems from it, it’s the root, hold on to it and let all else go.
 
5. You are sure of the ‘I am’, it’s the totality of being, remember ‘I am’ and it’s enough to heal your mind and take you beyond.
 
6. The ‘I am’ is, it’s ever fresh, all else is inference, when the ‘I am’ goes all that remains is the Absolute.
 
7. Give all you attention to the ‘I am’, which is timeless presence, the ‘I am’ applies to all, come back to it repeatedly.
 
8. Hang to the ‘I am’ and go beyond it, without the ‘I am’ you are at peace and happy.
 
9. Hold on to the ‘I am’ to the exclusion of everything else, the ‘I am’ in movement creates the world, the ‘I am’ at peace becomes the Absolute.
 
10. Immortality is freedom from the feeling ‘I am’, to have that freedom remain in the sense ‘I am’, it’s simple, it’s crude, yet it works!
 
11. The ‘I am’ is unreal and real, unreal when identified with body, real when wordless and used to go beyond.
 
12. The ‘I am’ has brought you in, the ‘I am’ will take you out, the ‘I am’ is the door, stay at it! It’s open!
 
13. You have to be there before you can say ‘I am’, the ‘I am’ is the root of all appearance.
 
14. The ‘I am’ is the permanent link in the succession of events called life, be at the link ‘I am’ only and go beyond it.
 
15. The ‘I am’ is the sum total of all that you perceive, it’s time‐bound, the ‘I am’ itself is an illusion, you are not the ‘I am’ you are prior to it.
 
16. The ‘I am’ is your greatest foe and greatest friend, foe when binding to the illusion as body, friend when taking out of the illusion as body.
 
17. The beginning and the end of knowledge is the ‘I am’, be attentive to the ‘I am’, once you understand it, you are apart from it.
 
18. You must meditate on the ‘I am’ without holding on to the body‐mind, the ‘I am’ is the first ignorance, persist on it and you will go beyond it.
 
19. Your Guru, your God, is the ‘I am’, with its coming came duality and all activity, stay on the ‘I am’, you are before the ‘I am’ appeared.
 
20. The ‘I am’ concept is the last out post of the illusion, hold on to it, stabilize in the ‘I am’, then you are no more and individual.
 
21. Without doing anything you have the knowledge ‘I am’, it has come spontaneously and unwillingly on you, stay there and put an ax to the ‘I am’.

22. Your only capital is the ‘I am’, it’s the only tool you can use to solve the riddle of life, the ‘I am’ is in all and movement inherent in it.
 
23. Only be the ‘I am’, just be, the ‘I am’ has appeared on your homogenous state, the one free of the ‘I am’ is liberated, you are prior to the ‘I am’.
 
24. Worship the indwelling ‘I am’ in you, it is the ‘I am’ that is born, it is the ‘I am’ that will die, you are not that ‘I am’.
 
25. Remain focused on the ‘I am’ till it goes into oblivion, then the eternal is, Absolute is, Parabrahman is.
 
26. The knowledge ‘I am’ is the birth principle, investigate it and you’ll finally stabilize in the Absolute Parabrahman.
 
27. All knowledge including the ‘I am’ is formless, throw out the ‘I am’ and stay put in quietude 
28. Prior to birth where was the ‘I am’? Don’t contaminate the ‘I am’ with the body idea, I as the Absolute am not the ‘I am’ 
29. In the absence of ‘I am’ nothing is required, the ‘I am’ will go with the body, what remains is the Absolute.
 
30. You must not only have the conviction that ‘I am’ but also that you are free from the ‘I am’.
 
31.  Remember the knowledge ‘I am’ only and give up the rest, staying in the ‘I am’ you would realize that it is unreal.
 
32. Understand that the knowledge ‘I am’ has dawned on you and all are its manifestations, in this understanding you realize you are not the ‘I am’.
 
33. When this concept ‘I am’ departs there would be no memory left that ‘I was’ and ‘I had’ those experiences, the very memory will be erased.
 
34. With the arrival of the primary concept ‘I am’, time began, with its departure time would end, you the Absolute are not the primary concept ‘I am.
 
35. When you know both the ‘I am’ and the ‘I am not’ then you are the Absolute which transcends both knowingness and no‐knowingness.
 
36. Appearance and disappearance, birth and death these are qualities of ‘I am’, they do not belong to you, the Absolute.
 
37. Out of the nothingness, the ‘I am ‘ or beingness has come, there is no individual, the knowledge ‘I am’‐ not the individual – has to go back to its source.
 
38. By meditating on the knowledge ‘I am’ it gradually settles down at its source and disappears, then, you are the Absolute.
 
39. Go on to know the ‘I am’ without words, you must be that and not deviate from it for even a moment, and then it would disappear.
 
40. With the dropping off of the primary experience ‘I am’ all experiences would vanish and only the Absolute remains.
 
41. On your true state has arisen this subtle principle ‘I am’, which is the cause of all mischief, no ‘I am’, and no question of mischief.
 
42. Whatever you try to become that is not you, before even the words ‘I am’ were said, that is you. 
43. The root habit is the ‘I am’ and it has arisen from the domain five elements and three qualities which are unreal.
 
44. Abide in the knowledge ‘I am’ without identifying with the body, how did you function before the arrival of the knowledge ‘I am’?
 
45. The state of being, that is the message ‘I am’, without words, is common to all, change begins only with the mind‐flow.
 
46. The belief in the ‘I am’ to be something as a body, as an individual is the cause of all fear, in the absence of the ‘I am’, who is to fear what?
 
47. Try to stabilize in the primary concept ‘I am’ in order to lose that and be free from all other concepts, in understating the unreality of the ‘I am’ you are totally free.
 
48. Sitting quietly, being one with the knowledge ‘I am’, you would lose all concern with the world, then the ‘I am’ would also go, leaving you as the Absolute.
 
49. Putting aside everything, stabilize in the ‘I am’ ‐ as you continue with this practice – in the process you will transcend the ‘I am’.
 
50. The very core of this consciousness is the quality ‘I am’, there is no personality or individual there, reside there and transcend it.
 
51. Worship the knowledge ‘I am’ as God, as your Guru, the message ‘I am’ is there, the mind‐flow is there, stay in the ‘I am’ realize you are neither.
 
52. Presently you are sustaining the memory ‘I am’, you are not that ‘I am’, you are the Absolute, prior to that ‘I am’.
 
53. You feel the ‘I am’ due to the five elements and three qualities, they gone the ‘I am’ goes but you are still there.
 
54. Keep focused on the ‘I am’ till you become a witness to it, then you stand apart, you have reached the highest.
 
55. This knowledge ‘I am’ has come out of the state prior to it and now is the cause of all suffering, before the ‘I am’ came you were happy, so revert.
 
56. When you remain in the ‘I am’ you will realize everything else is useless, then you are Parabrahman, the Absolute.
 
57. One who abides in that principle by which he knows ‘I am’, then he knows all and does not require anything.
 
58. Just sit and know that ‘you are’, the ‘I am’ without words, nothing else has to be done, shortly you will arrive to your natural Absolute state.
 
59.  Erroneously you have handed over this knowledge’ I am’ to the body thereby reduced the limitless to the limited, hence you are afraid of dying.
 
60. You have to realize that you are not the body nor the knowledge ‘I am’, you as the Absolute are neither nor do you require them.
 
61. Inquire into the validity of the fundamental concept of you individuality the ‘I am’ and it will disappear, then you are Parabrahman, the Absolute.
 
62. The essential thing to be convinced about is that the original concept ‘I am’ is false, only accept that which is conducive to this development. 
63. Before you occurred to yourself as ‘I am’ you were the highest ‐ Parabrahman – now, until the impurity of ‘I am the body’ goes stay put in the ‘I am’ quietude.
 
64. Your fall started with the appearance of ‘I am’, then you blundered by embracing the body as ‘I am’, all that gathered thereafter is unreal.
 
65. This is no joke, but you can become Parabrahman right now! You are Parabrahman right now! Just focus your attention on the ‘I am’.
 
66. Who has the knowledge ‘I am’? Somebody in you knows the knowledge ‘I am’, ‘you are’, who is it?
 
67. Who can know the illusory state ‘I am’? Only a non‐illusory state can do so, it’s the Awareness, the Parabrahman, the Absolute.
 
68. The primary concept ‘I am’ is dishonest, a cheat, it has deceived you, into believing what is not, sharply focus on the ‘I am’ and it’ll disappear.
 
69. Finally you have to transcend the ‘I am’ to enter the concept‐free Parabrahman state, where you do not even know you are!
 
70. The Absolute or the Parabrahman is prior to the ‘I am’, it’s the unborn state, so how can it have the knowledge ‘I am’?
 
71. Presently whatever you know is the ‘I am’ which is a product of the five elements, three qualities or the food body, but you are none of these.
 
72. One who has realized the knowledge ‘I am’ which means transcending it as well, for him there is no birth or death nor any karma.
 
73. The primary illusion is only this knowingness ‘I am’; it is liberation when the knowingness is transformed to non‐knowingness.
 
74. You are even before even you could say the words ‘I am’, witnessing happens to the state prior to your saying the words ‘I am’.
 
75. When the body dies the ‘I am’ goes into oblivion, only the Absolute remains, stay put there, nothing happens to you the Absolute.
 
76. From non‐being to being, how is it known? It’s by the knowledge ‘I am’, stay there in the ‘I am’, then you’ll revert from being to non‐being.
 
77. Right now, here, you are the Absolute, the Parabrahman, very firmly hold on to the ‘I am’, ever abide in it and it’ll dissolve, then you are as you are.
 
78. On the state of non‐beingness, beingness as the ‘I am’ has occurred, who that is not important, the ‘I am’ is important, stay there.
 
79. First came the ‘aham’ as ‘I am’, then ‘aham‐akar’ (identification with body, ego), now revert back to ‘aham’, dwelling there realize ‘aham‐brahmasmi’ 
80. You are neither the ‘I am’ nor the activities carried out by the beingness, you as the Absolute are none of these.
 
81. With the transcendence of the knowledge ‘I am’, the Absolute prevails. The state is called Parabrahman, while the knowledge ‘I am’ is Brahman.
 
82. How were you prior to the message ‘I am’? In the absence of the message ‘I am’ only my eternal Absolute state prevails.
 
83. Who would have witnessed the message ‘I am’, if your prior state of non‐beingness were not there? 
84. A true devotee, by abiding in the knowledge ‘I am’, transcends the experience of death and attains immortality.
 
85. Hold on to this knowingness ‘I am’ without words and every secret of your existence would be revealed to you.
 
86. What is it in you that understands this knowledge ‘I am’ without a name, title or word? Subside in that innermost center and witness the knowledge ‘I am’.
 
87. Totally accept the knowledge ‘I am’ as oneself and with full conviction and faith and firmly believe in the dictum ‘I am that by which I know I am’.
 
88. Reality prevails prior to the knowledge ‘I am’; you must stay put at the source of your creation, at the beginning of the knowledge ‘I am’.
 
89. When one is established in the final free Absolute state, the knowledge ‘I am’ becomes ‘non‐knowledge’.
 
90. The first witnessing is that of ‘I am’, the primary prerequisite for all further witnessing, but to whom is the first witnessing of ‘I am’ occurring?
 
91. The borderline of ‘I am’ (beingness) and ‘I am not’ (non‐beingness} is the precise location where the intellect subsides, its’ the ‘maha‐yoga’ state, be there.
 
92. Recognize the Atman by understanding the knowledge ‘I am’, the Atma‐jnana, which is all pervading, limitless and infinite.
 
93. To abide in the knowledge ‘I am’ is one’s true religion, give the highest honor due to it, doing so you will not undergo suffering or death.
 
94. Who says ‘I was not’ and ‘I would not be’ like the present ‘I am’? He is the one who was, is, and would be forever.
 
95. When you say ‘I was not prior to conception’ you actually mean not like the present ‘I am’, but the one to discern the absence of the present ‘I am’ was there.
 
96. Catch hold of the knowledge ‘I am’ in meditation and the realization would occur that ‘I ‘ the Absolute am not the ‘guna’ ‘I am’.
 
97. Do nothing but stay in the knowledge ‘I am’ – the ‘moolmaya’ – the primary illusion, then it will release its stranglehold on you and get lost.
 
98. In deep meditation, infused only with the knowledge ‘I am’, it would be intuitively revealed to you as to how this ‘I amness’ came to be.
 
99. The knowledge ‘I am’ means consciousness, God, Guru, Ishwara, but you the Absolute are none of these.
  
100. There is no ‘I am’ anymore, It’s the Parabrahman only.

 
DOWNLOAD FOCUSSED "I AM" MEDITATION

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Consciousness and the Absolute

ìîæíî ïî÷èòàòü çäåñü: http://www.scribd.com/doc/8722084/Nisar

À åñëè çàðåãèñòðèðîâààòüñÿ, òî ìîæíî è ñêà÷àòü.    :shine:

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Prior to Consciousness
Talks with Sri Nisargadatta Maharaj



Preface

In one way the core of Sri Nisargadatta Maharaj's teaching is easy to
grasp, and extremely difficult in another. It is easy if we are willing to be
completely honest with ourselves, to look at the concepts of others with
which we have built our own prisons. To investigate for one's self can be
extremely difficult because we are very attached to our concepts - we
don't want to give them up. But if the desire to KNOW is a burning desire,
then we will set forth on our course. We can only know who or what we are
by personal experience, not from books or others.
Maharaj urged us to find out what this "I" is. He was like a surgeon
with a sharp scalpel, cutting away all inessential things. His questions
often left one out in "left field," not knowing what to say. His answers,
were never what was expected. He would not allow any quoting of scriptures
- only personal experience - and he could get quite angry about
this. Once when someone quoted Dakshinamurti, a Hindu deity,
Maharaj responded: "Hang Dakshinamurti! What about you? What is
your experience?"
Most of us identify ourself with the body-mind and so he insisted
that we find out what this body-mind is. Did it not come from the sperm
of the father and the ovum of the mother? The body then is a product of
the food consumed and is sustained by food, which is the essence of the
f ive elements. Can we be this? Without consciousness the body is dead
material. When consciousness leaves the body there is no individual, no
world, and no God. Consciousness can only be conscious of itself when
it has manifested in a physical form. Consciousness is latent in every
grain of food, in all the five elements - it is universal, non-personal, allpervading.
Everything is consciousness, and that is what we are,
presently. Consciousness acts through the forms according to the combination
of the gunas, satwa (being-light-purity), tamas (inertiapassivity-
darkness), rajas (activity-passion-energy), and to the conditioning
received. What happens when one of these forms "dies?" The
form again becomes part of the five elements and the consciousness
merges with the universal consciousness. This is all a process happening,
the play of consciousness.
Before this form came - what was I? That is what one truly is. That
Absolute Parabrahman - these are only words which we have invented to
name the Unmanifest, Unnameable. The eternal "I," absolutely unconditioned,
timeless, spaceless Being, not aware of being (because
there is no other). I am as I Am, as I always was, as I ever will be, eternally.
Seekers from all over the world came to Sri Maharaj for his spiritual
guidance. The contents of this book are transcribed from the tape
recordings made during the question and answer periods of 1980 and
1981, until the death of Sri Maharaj from cancer of the throat on
September 8, 1981, at the age of 84. Maharaj spoke only in Marathi and
at each meeting there was a translator, not always the same one; we are
very grateful to them. The most frequent ones were Sri S. K. Mullarpattan,
Dr. D. Doongaji, Ramesh S. Balsekar, and S. V. Sapre (deceased),
and the evening translator whom I remember only as Mohan. There
were others at different times, but generally these were the day-to-day
translators. We are also very grateful to Miss N. Vanaja who was so
faithful in recording these talks.
During the last two years of his life Maharaj did not entertain any
questions pertaining to this worldly life and its improvement. He taught
only the highest truth, and due to the weakened condition of his body, on
some days there was very little discussion. But even one sentence of his
was like an Upanishad. He was very blunt and sharp in his answers and did
not cater to anyone's ego - in fact, his stated purpose was to destroy this
"psuedo-entity." To be in his presence was to feel the vibrant truth,
impossible to describe. He was amazing to watch: that
"personality" could be happy, angry, sad, gay, sarcastic, or gentle, and a
variety of emotion played through that "bundle" like sunlight on water.
There was never any attempt to change any of it ... let it do its thing, it was
not him. Suffering there was in abundance, due to the cancer, but in this
human picture I have never seen anyone braver. Never did a
whimper leave his lips. That body carried on when it seemed impossible that
it could do so. One could only gaze at him in total love and awe.
Although there was no doubt that the form of Sri Maharaj was suffering
from cancer, he carried on just as usual with the daily routine of bhajans
four times a day, question and answer periods twice daily, although as the
body grew weaker these periods were often cut short. It was enough
to be in his presence. It was only toward the end that he rarely spoke.
The repetitions in the text are necessary, as Maharaj hammered
continuously at our concepts, each time bringing us back to the root
when we tried to stray to the leaves and branches. When we tried to
hang on to words, even words which he had used, he shot them right out
from under us. As someone once said, "I am tremendously grateful to
Maharaj. What is most different is that, regardless of anything, he
answers what is most helpful and right, but people want to make the
teachings into a system, which ultimately ruins them. But Maharaj
doesn't worry. He just says on Wednesday that red is black, and on Friday
that red is white, but the answer is correct at the time, because it
changes the orientation of the questioner. It is tremendously valuable
and unique." The reader should take only a few pages at a time and
ponder and meditate over them.
If you read this book it is assumed that you have, as Maharaj said,
"Done your homework." If you are ready to give up your identity with
this pseudo-entity, read on and happy journey.

Jean Dunn


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April 4, 1980

Questioner: Would Maharaj talk about the grace of the guru?
Maharaj: It is the intensity of the faith you have in the guru's words that is
most important; once that is there, the grace flows automatically. The faith
in the guru is based on the consciousness within, faith in one's Self. The
love for the beingness I am trying to direct to a higher level. What is lasting
is this love for the Self, on which temples have been built. This Christconsciousness
is existing; is it faith in a man? As a man, Christ was crucified,
but that universal consciousness which was his lives today.
Q: Is there a means of releasing or elevating this love?
M: That is a vritti (mental modification), that is part of the process.
There are various actions, practices, etc. Even in daily life you have certain
procedures; are they not the puja (worship) for this consciousness?
Q. Maharaj is talking about the kind of love that transcends consciousness itself?
M: The breeze that comes out of the universal consciousness is what
keeps other kinds of love alive. Most people limit their love to an individual.
Q How does one expand into universal love?
M: Understand the false as false, that's all you can do; you cannot turn
one thing into another.
Q: Doesn't love lose its vitality when it loses its object?
M: You are asking from the body level, you are not going back to your
state before the body came into existence. Before the word "love" came
into existence, you are. Prior to this identification with the body, you
must recede into That.
Since I have found my true permanent state I have no need for any of
this, so I am just waiting for it to go. In that state of fullness there is no
need at all. I have had this state of fullness after I met my guru; if I
hadn't met my guru I would have lived and died as a man.
My association with my Guru was scarcely for two and a half years. He
was staying some 200 kilometers away, he would come here once every
four months, for fifteen days; this is the fruit of that. The words he gave me
touched me very deeply. I abided in one thing only: the words of my Guru
are the truth, and he said, "You are the Parabrahman. "No more doubts and
no more questions on that. Once my Guru conveyed to
me what he had to say I never bothered about other things - I hung on to
the words of the Guru.
I know exactly what this present state of affairs is, how transient it is,
and I also know that eternal state. I have no use for this ephemeral state.
Now when you return to your country you will go with the qualification of
ajnani. Tell me, what meaning do you attach to the word jnani?
Q. I think some of the Indians who have been here longer are more qualified, they
might talk on it.
M. The present crop of Indians are following the Westerners who have
developed so much on the material side. They are not after spirituality -
they would like to follow Western scientific development, to imitate you.
Because "I Am That"2 is certified by Maurice Frydman they will read it;
the books by jean Dunn will have more significance also. I am not short of
any knowledge relating to God or spirituality because I have fully known
what this child-principle is. When you get to know that ignorant
child-principle, beingness, you will not fall short of anything in
your spiritual or worldly pursuits.

April 8, 1980

Questioner: Is the world as we see it, a thought? It is written in some places that
when one sees the world one does not see the Self, and conversely, when one sees the
Self, one does not see manifestation.
Maharaj: The world is nothing but the picture of your own "I" consciousness.
As if you had received a phone call telling you that you are,
and immediately the world appears. When you are in deep sleep and
you feel that you are awake, the dream world appears simultaneously.
With the "I Am," the world appears in the waking and dream states.
Q. Can one see the world without the presence of the ego?
M.• When is there an ego? The ego is there when you have certain
reactions. You take delivery of whatever is observed spontaneously. You
cling to it, register it, then only is there an ego.
You see some building material lying on the road - you think that
you are a carpenter and you start figuring how to use that material; the
thought process has started, ego starts. If you are nobody, you will not
bother about the building material - you will just observe it and go your
way. Once it is out of sight it is out of mind; but when you receive that
delivery, you cogitate over it, ego has started.
Q. So when it comes to the utility of what is seen, that's when the ego comes into being?
M. Yes. That is its nature.
Q To get back to my other question, when the world is seen, the Self is not; when
the Self is seen the world is not, is that so?
M. It is the other way. When you know that you are - the world is, if
you are not - your world is not.
Q: Is "I" the Self? I am talking about the difference between the `I Am" and the
thought "I am a man, "which is the ego. In the "IAm"consciousness, does the world
exist? Can you see it?
M.• When you wake up you have only the sense of being, without
words, this is the primary principle, the prerequisite; later on you know
fully that you are and the world is, but that is an illusion, like the horns of
a hare. The world is like the dream world, finally. Understand this point
very thoroughly; you are dealing too much with the ego. Have you
understood what was said about the ego?
Q: I think I have, if I ask another question maybe I can resolve it. Using the analogy
of the snake and the rope (seeing a rope in a dimly lit place and mistaking it for a
snake), if we use the world in that analogy where is the mistaken identity there?
M.• The Self is the world. You are talking about removing the identity
between the Self and the world, aren't you? First of all, dispose of the
Self, understand what the Self is. Get to know the Self first, then get to
know what the world is. The reason the world appeared is that you came to
know that you are.
Q. How can one, in the waking state, lose the sensation of the world altogether and
just be the Self?
M. You will have to consult the sun. Ask him, "How do you get rid,of
your light?" . . . light is the manifestation of the sun. Can you separate the
light from the sun or the sun from the light? Because of the sun, the light
is; because you are your world is.
Because the witnessing state happens, hence you are; because you are,
witnessing is palpably felt; because the sun is, light is. If there is no
witnessing, where is the witness? Dwell there.
Q, The being is the witness?
M. There are two witnessing stages; beingness witnesses all this
manifestation. Witnessing of this beingness, consciousness, happens to
that eternal principle, the Absolute.


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April 14, 1980

Maharaja So long as you are interested in this manifest world you have no
time to get to the root. The root is this consciousness which appeared when
you were a child. The root of whatever activities you are now doing is that
moment when you were a child. In that child, the most important quality -
the chemical, the consciousness - took the photograph. From that
moment you started gathering knowledge and on that your present
activities are happening.
People are so interested in my words that no one really tries to find out
what that child consciousness is. Only when you get established in the
consciousness can you know that child consciousness. That is the only
way.
Questioner: Child consciousness implies a retrogression, as compared to the man
consciousness. When in that state there is no consideration of child or man
consciousness, there is just being -there is no further given direction.
M. There is no difference in the child consciousness and the man
consciousness.
Q. If the space that fills the small pot is the same as the space that fills the big pot,
how to recognize the small pot?
M. The seed of the universe is dimensionless but, because of the body, the
consciousness appears and identifies with the body but actually
everything is manifest, all-pervasive consciousness. That "I love" is
manifest. For the whole universe there is no question of profit or loss,
only when the identification with the body is present does the question
arise.
When you take food, who is eating? The "I Amness." The food also
contains the "I Amness," so when you consume it, you retain your "I
Amness." Though the "I Amness" is in the food, nobody identifies with the
food - they say, "this is my lunch; I am not this," but when it is consumed
by them and becomes part of the body they say, "I am the body" - that
mistake they make.
Q: I desire to be in the state of a jnani.
M.- You have to know that knowledge "I Am."Jnani and knowledge are
one.
Q: Just by being you have this knowledge?
M: You are already that, but you have to try to understand yourself.
Q You understand that by the very essence of your being, so there is no knowledge
involved.
M.- At the moment you are identifying with the body, so you do not
know that secret. You will come to know gradually, when you really
become that.
Q. If there is only the sense of being in the "I Am, "where do concepts come in? M:
Because of the vital breath, the mind flow is there. Mind means words,
so thoughts are there - they are the concepts. Look at your root, the child
consciousness, and finish it off.
Q. The di ffrculty lies in the fact that all consciousness is identical, so how to get to the
root?
M. This consciousness is a tree, but there was a seed - go to the seed.
The consciousness you have now is the same as the child consciousness;
hold on to that, that is enough. So long as the consciousness is there
everything is so important to you, but if that vanishes, then what is the
worth of this whole world to you? Who is the knower of the seed? Give
attention to how this "I Amness" has appeared - then you will know. Accept
this identification only: that you are this manifest pure beingness,
the very soul of the universe, of this life that you observe, and presently
you are just wearing this bodily attire. Make a note of it; you have taken
down so many things in life, just for fun, why don't you take this down
also and see what happens? See what happens when you look at the
moon and know that the moon is there provided you are there; because
you are the moon is. This grand concept, this joy, you directly experience
and enjoy.
Q. There must be some power which is responsible for this creation.
M.• The power is the Self which each one has in his beingness - that
power is time-bound. From the time that beingness comes it creates
automatically until that beingness disappears. Earlier there was nothing -
after there is nothing. It is only during the duration of the beingness that
the world and creation is. This power is the faith in the primordial concept
"I Am," and that is the concept which weaves the web of creation.
The entire manifestation is an appearance in this concept.
April 15, 1980
Maharaj: When consciousness mixes with itself, that is samadhi. When one
doesn't know anything -and doesn't even know that he doesn't know
anything - that is samadhi.
Questioner: Will the body become rigid?
M: The body becomes still. Later on there is no realization of the body.
When everything is accounted for, that is sahaja samadhi.
Q. The sensation is of glowing, effervescence, within and without; it provokes a
little heat.
M: That is natural. When the five elements mix with each other, all
kinds of things may take place. The five elements express themselves in
different fashions through the body at that stage. This is not common to
all, not necessarily uniform - each body will act and react in a different
way. Therefore different Saints have different kinds of teachings. The
common capital for all is the waking state, sleep state, and the consciousness
"I Am."
Q. I did as Maharaj said. I examined the consciousness of a child, also I pondered
about the seed and the tree, and I have resolved that equation.
M. What remains after those questions have been resolved? Can you do
anything about it?
Q: No. The seed disappears into a seedling, the seedling into a tree and eventually the
tree disappears. The seed of the child disappears into a teenager, etc.
M.• It does not disappear, it is transformed. Now what remains is
Parabrahman.
Q. There was the sensation of the son returning to the father.
M. Did that sensation happen inside or outside the source? The parents
are only names given to the source which one always knows.
When something is understood, one does not really grasp it until a
name is given and then one says that one has understood. The name is
not the thing. Father, mother and child are three in name, but all three
represent the same thing. What is is one only, It is, and the three are only
names and numbers given to what is basically one thing. The union of
prakriti and purusha is myself; prakriti and purushs are only names - they
are not forms. This subject is meant only for those who are seriously interested.
The Jack fruit is a very big fruit with a thick skin and pointed stickers
on the outside. Inside is the fruit, and within that is the seed. One uses
the fruit, and the seed which is capable of producing more fruit is there.
The human body is the same, what is outside is merely the shell; what
one uses is the beingness inside. The seed can be used to reproduce, and
the sweetness, She taste of "I Am," values itself and wants to continue at
any cost.
Prior to taking this form you were formless; spontaneously the form
came, and when the form came there was a natural longing to return to
the formless state. When you want to return to the formless, desireless
state, then only you come here, to seek what you are. The consciousness
has to know the consciousness. When it realizes itself, then only do you
return to normal.
Q. Has any one of those persons coming here become a jnani?
M: A number of those who have come here have acquired the knowledge,
but only superficially. No one has really studied what the knowledge
is; no one has really grasped the full meaning. What are they doing
now? They are entangled in wanting, desiring, and this has made them
forget the knowledge. Very few will get this knowledge correctly and absorb
it deeply into their hearts. Once you have understood the origin of
this movement, this activity, and the reason, the nature of this desire,
then only can you return to what you are. Unless you are firm about it,
you will not understand.
April 19, 1980
Maharaj: You have come here and you are sitting here, but this doesn't
mean that you are expected to sit here for 24 hours continuously for days
and days. You have come here for a short while, then you will go, again
you will come. Like that, this body is a place for dwelling for a short while.
Having stabilized in the Absolute, the distinction is clearly made of
beingness and prior to beingness.
Questioner: In the old days, it says in the Upanishads, any disciple had to stick
close to the Guru for one year without opening his mouth, and only then he could ask
questions.
M. When he sits in close proximity to a Guru the capacity of his beingness
to receive this teaching becomes mature. His capacity to understand
increases. It arises within him, it does not come from outside him.
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 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.
Q. What is that state?
M. It is something like a deer taking rest in the shadow of a tree. The
color of the shadow is neither light nor very dark, this is the borderland.
Neither jet black nor very bright, halfway between them, that is that
shadow. Deep blue, like clouds, that is that state. That is also the grace of
the Sat-Guru. Everything is flowing out of that state, but this principle does
not claim anything, is not involved in anything that is coming out of it,
but this beingness is available. That deep, dark blue state, the grace of
the Sat-Guru. This is the state of the jnani, this is a very, very, rare, natural
samadhi state, the most natural state, the highest state.
You must have a firm conviction about this. Once the decision is
taken, there is no moving away from it. The fruition of your spirituality is
to fully understand your own true nature, to stabilize in your true
identity. One must have patience, the capacity to wait and see.
The darkness that you see when you close your eyes, that is the
shadow of the Guru's grace; don't forget it, always keep it in mind. Take
rest in the shadow of the Guru's grace. Whenever you remember the
words of the Guru, you are in the shade of the Guru's grace.
Ultimately, everything merges into the Self. You may come across
great difficulties, but your courage and stability in the Self should be firm.



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April 23, 1980

Maharaj: Be friendly with your undifferentiated state, your true Self.
There was never any division, but you are under the delusion that you are
not one with it.
I have understood my true nature: it is always alive, but not in the
way everybody thinks. I don't wish to live in this life by the knowledge of
the subjective world or the experiences of the subjective world. People
are telling me that I must live; I don't want to live like that. I am alive
because of my own nature, It is there, the existence is there, I am there
only because of that existence. My true state, which is whole, undifferentiated,
is beyond birth and death. I am never bound by my body
and mind. I am limitless.
I, the Absolute, never had any experience that I was alive, and now I
am experiencing that I am alive, and all this trouble I am experiencing
through this I-am-alive-experience. This experience is limited to time
and space; but when I understood the whole thing, I understood that I
never had any experience that I was alive. That is a state beyond any experience.
Why has this come? My Guru has explained correctly to me that the
"I" consciousness appeared and these experiences started, so one can see
the true nature of the "I" consciousness, go to the source, find out from
where this "I" comes.
Questioner: What is the difference if I am sick and unconscious and Maharaj is
sick and unconscious?
M.• I know my true nature and I am That, while you are limited to your
body and mind, therefore you might feel that you are sick now, so let the
doctor come - he might do something. All those are notions you will
have, but I don't have them. I am sleeping in my true nature, whereas
you have taken a blanket and are sleeping.
Is it not true that when you are sick you are thinking only of your
sickness? Why have you entered this field?
When I talk to you, don't try to understand from the body-mind
identity. Your true state is always there; it has not gone anywhere.
Although you did not know it was there, and now you know it is there, you
have done nothing. It is always there.
On my true, whole, homogeneous state just a small ripple appeared, the
news came, "I Am." That news made all the difference, and I started
knowing this; but now I have known my true state, so I understand my
true state first, and then I understand that this ripple is coming and going
on my true state. While, in your case, you take interest in the ripple and
don't take interest in your true state.
Out of my existence as the Noumenon has come this state of the phenomenal.
The homogeneous understands the play of the attributes, the
projection of the mind, but the play, the projection of the mind, cannot
understand the homogeneous. The moment it tries to understand It, it
becomes one with It. Everybody is trying to understand the meaning of
all this. You are not understanding because you have all the swaddling
clothes of "I-am-this-or-that." Remove them.
The ultimate point of view is that there is nothing to understand, so
when we try to understand, we are only indulging in acrobatics of the
mind.
Whatever spiritual things you aspire to know are all happening in
this objective world, in the illusion; all your activities, material and
spiritual, are in this illusion. All this is happening in the objective world, all
is dishonesty, there is no truth in this fraud.
Q. Last night, during meditation, there was a pure state of `I-I. "I understood it to be
recognition of the Self.
M.• Is that the true meaning of your Self? Spit it out. Whatever you
have understood, you are not. Why are you getting lost in concepts?
You are not what you know, you are the knower.

April 30, 1980

Maharaj: This consciousness that "I Am" has created, and sustains, all the
wonders in the world for which men take credit; on the other hand, this
consciousness has no control over itself.
The principle out of which you have sprouted has tremendous
powers. Lord Krishna has said, "You worship me, be devoted to me."
This means what? The knowledge "I Am" which is indwelling in you -
worship that only. You charge your beingness with those tremendous
qualities of Lord Krishna; your beingness means Lord Krishna, be
devoted to that.
In the initial stages, your devotion is of the surrendering type. You
worship some principle and surrender to that principle. In the final
stages you become the entire universe.
Your faith toward some principle will not remain the same; it will be
continually changing.
All of you are like beggars; you have got a begging bowl and you
want to collect God in that.
Take it that this "I Amness" of yours is the unadulterated form of
Godlihood; the pure Iswara state is your beingness.
It is quite proper and praiseworthy that you are listening to the talks.
Nevertheless, you are not getting rid of this attachment to the body
mind. You are constantly surrounded by relations or intimacies
connected with your body-mind. Have full faith in your beingness and
allow it to grow into the manifest Iswara principle. It is all powerful -
meditate on that. It is very simple, yet at the same time, very profound.
The consciousness is the seed of Godliness. If we give it its true
importance and pray to it, then it will flower into Godliness. If we don't
give it any importance, it will not flower into Godliness.

May 4, 1980

Maharaja You understand yourself as body-mind; therefore my problem
is - how to make you understand.
Lord Krishna said, "All are my expressions." The mountain is of
gold and a particle of that mountain is also gold. I am that mountain and
every particle is myself. The entire beingness manifest is myself, and each
being is a sample of myself. The knowledge "I Am" in each species is
myself. The very life force - luminous, bright, radiant, indwelling principle
is myself.
If anybody understands me totally and fully and most appropriately,
that one gets the shelter in the shade of my benign being.
The state of ajnani, the highest state, has transcended the beingness,
but the beingness is still there, so together with the beingness is the
Absolute - the deep blue, benign state, without eyes.
Knowledge takes rest in that deep blue, quiet, peaceful, benign
shade. When that shade is shifted aside, then he sees the various
manifestations in the form of universes and worlds. But when the shade
is there, it is the deep, dark blue state, fully relaxed.
Questioner: Is Maharaj going to stop talking?
M. The talks will emanate provided someone worthy is there to put questions.
I am nearing the end of my time. If any questions sprout, ask them.
Q: I want to stay here with Maharaj as long as possible.
M. Although you might go home, whatever has been planted, whatever you
have received, is going to change you. You are completely possessed.
Q. I feel that. I am grateful that at the tag-end of my life I was brought here.
M. Your coming here was also spontaneous. It is very rare that someone
has the good fortune to come here; having come here, if the planting
is done, the sprouting will definitely take place. It may take time, but it
will definitely take place.
Just as the beingness has appeared spontaneously, you don't know
beforehand, now I am going to be - it has come about - so also the talks are
coming spontaneously.
This touch of "I Amness" is in each being; this beingness has that
touch of love for the Absolute and it is a representation of the Absolute.
When you got yourself separated from the Absolute with this identity "I
Am," you felt fragmented, isolated, and that is why your demands
started. In the Absolute there are no needs. Only the Absolute prevails.
The truth is total Brahman only, nothing else but Brahman. In a
total Brahman state the touch of beingness, "I Am," and with that, separation
started, otherness has come. But this "I Amness" is not just a small
principle, that itself is the mula-maya, the primary illusion. What I am
expounding is not meant for the common people, because they have not
reached the stature to understand what I am saying. Therefore I tell
them to do bhajans, japa, meditation. After doing that, when the purifying
takes place, they will be worthy enough to receive my talks.
Q. From the Unmanifest, the manifest is happening?
M: Who is asking this and why?
Q. I want to know.
M. Nothing prevails but you, everything is you. What answer can I
give you?
If you want to remember this visit, if you have love for me,
remember this "I Am" principle and without the command or direction of
this principle, do nothing.
In the world today there are so many people and they are so busy
with their affairs that they don't have time to eat - they stand and eat.
These are characteristics of the maya. The great maya principle is making
you do all her tricks, and you are also abiding in what she says, and f
inally, that light of yours, that beingness, gets extinguished. Then
where are you going?
Q. I am going to search for another body!
M: This is all a concept. Before appearing in the world, do you remember
your previous history, do you remember anything?
Q. No, but I have read ...
M. I don't want to hear what others write, I want to know from the
horse's mouth, from you. If you are not, can others be there? Is this not
good enough for you?
Q: But I cannot think of a state when I had not been.
M.• That was the non-attention Parabrahman state. That attention "I
Am" was not there.
Q. Do we come from the Parabrahman state and go back after beingness goes? M:
Coming down into this world from the Absolute is something like the
appearance of a dream. In a dream are you going somewhere? The
primary ignorance is the understanding that you are the body. To know that
you are the manifest is knowledge, and the knowledge merges into noknowledge,
Parabrahman.
Q- But I understand from the Gita ...
M: Throw it away! Whatever you understand is not the truth and it is to
be thrown overboard. You are trying to catch hold of something and cling
to it. Accept, as it is, what I am telling you. Don't be carried away by
concepts. Don't employ any words, and look at yourself as you are.
Few people understand what I am driving at.
You are not paying proper attention, you are talking only after this
beingness appeared. Before the beingness was there, look at that, be in
that state. If you dare call me an atheist, remember that I do bhajans four
times a day.
That maya is so powerful that it gets you completely wrapped up in it.
Maya means "I Am," "I love to be." It has no identity except love. That
knowledge of "I Am" is the greatest foe and the greatest friend. Although it
might be your greatest enemy, if you propitiate it properly, it will turn
around and lead you to the highest state.


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May 8, 1980

Maharaja After the information given to you by the mother, that you are
a boy or a girl, all your further acquisitions are through hearsay. Your
primary capital is knowingness, waking state and deep sleep.
Remember just this: a real disciple is ready to give up his body and the
vital breath to attain this. Abide in the words of the Guru. Stabilize only in
"I Amness."
The five elements and the three gunas make up your body and beingness.
When you abide in Sat-Guru, Sat-Guru indicates to you that you are the
witness of your beingness also. Have faith in the Sat-Guru, you are
That. Such a Sat- Guru has remained untouched and without any stigma.
Whatever is is there eternally, but we are overwhelmed by concepts. In the
world of beingness the consciousness takes care of every worm, bird. human
being, of all the species. That is the problem of the beingness. Every
species knows the art of living.
Now it is said that I have a disease, therefore I have been taken to
various eminent consultants and they have prescribed certain treatments.
I have refused to take any treatment because the treatment is for
the body and the guarantee of eternal life is not there. The promise was
that I would be well for some time. I am not interested in such promises.
I have stabilized in the Eternal and I am not fascinated by this type of
life, this burden. I would like to get rid of that as early as possible, I am
not interested.
Questioner: You are the Protector.
M. I'm not the Protector, the protection is automatically happening.
Q. There are those well worthyour protection; at least for them wouldyou not listen to
their advice, to give them satisfaction?
M. That is not the way of getting satisfaction. To get satisfaction they
should go inward. I am rather sorry that you are trying to do this spirituality
in such a mundane manner. Suppose the so-called death happens to
me, actually what is happening? There is the setting of the five
elements, but I shall prevail always. I have stabilized prior to this beingness
and the world. Whatever happens to the world, nothing happens to
me.
The mind which was accepting that I was born is dead now. I cannot be
measured by birth or mind.
There are so many so-called jnanis, but they are thirsty for worldly
knowledge. Do you understand what I am driving at? You have craving for
worldly knowledge.
You have the consciousness and you are trying to understand
everything in this life. Can you control the consciousness? Can you keep
it with you always? No, it can go at any time, and you have no authority
that you can say this is my consciousness and I will hold on to it for such
and such a time.
You are very fond of your dwelling-place in this world, this body.
You would not like to go to a state which is beyond this, prior to this.
You are enamoured of this beingness state.

May 11, 1980

Maharaja In the body the consciousness does the witnessing; the behavior is
done by the three gunas. Consciousness is all-pervading, spacelike, without
form.
If one has an illness or a pain, is there a form to that? It is only a
movement in consciousness. The knower of consciousness cannot feel
the pain, and it is only because consciousness has identified itself with
the body that the body feels pain. When consciousness is not there, even if
the body is cut, there is no pain. It is not the body which feels pain.
When there is a disturbance in the balance of the five elements, illness
comes and the illness or pain is felt in the consciousness.
Just as in the winter the heat gets less and less, as this identification
with the body gets less and less the pain that is felt gets less and less, to a
degree that, with complete disidentification with the body, one can put his
hand in the fire and not feel the pain. The effect of the fire will be there,
but the pain will not be felt.
Now, say that I am feeling a pain at a particular moment, and something
happens and my mind gets diverted. With this diversion of the new
happening I won't feel the pain which I was feeling the previous moment.
Many times I feel an itch all over the body and I scratch, but when sitting in
public I don't feel like scratching, so I just tolerate it; in that tolerance it
disappears. Otherwise, sometimes if we start scratching, even if the skin is
scratched off and bleeding starts, still the itch will not stop. We have a saying
in Marathi, "Don't provoke itching by scratching." Most pain and
suffering is like this, if you pay attention, it is provoked and you have to
pamper it. Don't pay attention, ignore the symptoms and they are lost.
You must have the capacity to tolerate pain.
The consciousness in the body cannot have any blemish at all - that is
the quality. But when you identify with the body, then, conceptually you
might pollute it, but by nature it is very pure. Vital breath is very pure,
and this beingness is purer than that. I am talking about Atman, the Self.
This knowledge is likely to create a great sense of frustration in one who
doesn't have the right perspective. The intention is to see the state of
things in their correct perspective. Having seen it, live your life in the
world to the best of your ability.
Immortality is beyond time and space; in that timeless, spaceless
existence there is no entry for the five elements, for light or darkness, for the
sun or the moon. Timeless, spaceless existence doesn't know that it is.
That is reality, That is the truth.
In any amount of meditation, etc., you do not remain in your real
state; it is only by firm conviction that you are the highest that you stabilize
in the Ultimate.
Normally a common spiritual seeker will not understand what I am
driving at because he is seeking something which he can enjoy. What is
your ambition in being a spiritual seeker? You are looking for advantage in
the world, to take care of your daily life - that is the maximum you expect
out of spirituality. The so-called sages, who are following a spiritual
pursuit, focus their ambition on seeing that their daily life goes on comfortably.
Why in hell did I happen to be? Nobody enquires about that.
Only that person will visit this place whose virtue and sin have come to
an end. So long as there is that stigma of the memory that you are a
body-mind you will not understand.
The sum total of all this talk is known as Sat-Guns-Parabrahman. In that
state there are no requirements. My state is that which never felt the creation
and dissolution of the universe. I have not expounded this part. I remain
untouched through the creation and dissolution of the universe.



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June 27, 1980

Maharaja The waking and sleep states and the "I Am" consciousness these
three are not your attributes but the attributes of that chemical. To what
does the word "birth" apply? Is it not the birth of that which is in the body
which makes it conscious? The chemical denotes the love the Self has for
Itself and of which it wants to continue.
All experiences will be a means of suffering if one hasn't realized
what they are. All experiences are due to memories and are merely
movements in consciousness and therefore they cannot last. Happiness and
unhappiness come and go. If you have a correct perspective, the world
is still going on with a sense of quietude.
Nature has the institution of death. If death did not exist, there
would be an unbearable accumulation of memories. People come and go,
the memories are wiped out, therefore there is a sense of balance.
Questioner: But what is known to be temporary seems as if it were going to last
forever when it is enjoyed. What is to be done?
M: Whatever you do will end in a calamity but you will not stop doing it
because this is the nature of the body consciousness.
Death is considered to be a traumatic experience, but understand
what happens. That which has been born, the knowledge "I Am," will
end. That knowledge which was limited by this body will then become
unlimited, so what is to be feared?
Q. My fear is not being able to love or be loved.
M.• Please understand, feeling love for others, consciously and
deliberately, cannot be done. That feeling of love must be understood and
then love will unfold itself. Love for the Self, this consciousness, "I Am,"
those who have understood this as the true love, have themselves become
love. All has merged in them.
This chemical which makes the body function is the smallest of the
small, and the biggest of the big. It contains the entire universe, it is
itself love and God. That chemical, the consciousness, provides the light
which enables the world to get on. That love is not individual love; the
indwelling principle in all beings is that love, the life force. Begin with
this emotional love and dwell in your beingness. Whatever happens,
happens in that which has been objectified in time and space; from
complete absence has come plenty. The body is born, takes its space,
and then it goes, but the Absolute is not affected. That eternal state
prevails in spite of all happenings. Whatever tangible and visible world
there is merges into nothingness. However that nothingness is also a state
- so that nothingness also goes into the Absolute state.
Q. How did I happen to identify myself with the body?
M.• What is this "I" to whom you are referring who has become entangled in
the body and wants to know the answer?
Q. I don't know. Why is it that I cannot know who I am?
M: I can only know something different from me. How can something
know itself when there is nothing with which to compare? It is alone,
without identity, without attributes. We can only talk about it at the
phenomenal stage.
I have got this illness. What is the illness and on what has it come
about? The illness is not separate from what exists as the body, breath,
and the knowledge "I Am." This is one bundle which has been created,
whatever happens is contained in that bundle. I have been separate
from it before conception, and. I continue to be separate from what has
been created. It has happened, it will continue for a while, then it will go
away. Time has brought this about and time will end it. Is not what
was conceived and born the same now? That "I" has not changed from
the conception till the present moment. It has come for a particular
length of time.
What was conceived has grown physically, and some of the expressions
of this knowledge "I Am" have achieved tremendous things. Some
have became avatars, some have achieved success in various fields. At the
end of the time span the magnificent personalities, and whatever they
have achieved - both have disappeared. It may have been for many
years; this "I Amness" may have remained existent for hundreds of years in
particular cases; still, however long the time, there is an end to it.
Some of these avatars and jnanis have understood what the "I Amness" is,
that it needs a body before it can manifest itself, and the body can only come
out of sexual intercourse. Having understood it, instead of remaining
in that knowledge apart from manifestation, and merely
observing manifestation, they started giving advice to that which is only
conceptual; all manifestation is conceptual. They said, "Let there not be
sexual relations." Many of these avatars andjnanis have given this advice. Has
it happened? Has the rain stopped? Has the production of population
stopped? No. Nature will take its course. It is only to be understood,
nothing is to be done.
Remember only one thing: that it is this "I Amness" which has
remained unchanged at all times, and which pervades the entire universe.
It is the highest God as far as this manifestation is concerned.
Ultimately even this is temporary, and what I am is prior to the
senses, spaceless, timeless, without attributes, but in the manifestation
this "I Amness" is the highest God and you must be one with that.
Q. When the body dies is there a question of rebirth if I still identity with the body?
M. So long as you identify with the body, whatever is written in the
scriptures you must follow. When you lose your identity with the body,
then you can do whatever you like.

June 29, 1980

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 topush 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.
Q. If `7Am"is a concept and it disappears, how is one to know that that concept
has disappeared?
M. That "I Am" is a concept is to be understood while the concept is
there. Once it merges in the original state, who (or what) is there who
wants to know? The illusory entity has disappeared.
Q. I am convinced that this `7Am" is a concept and it will end, but why should I
take it that it is a false concept?
M. How and when did this very thought come? Did this thought not
come merely as a movement in that concept itself? If the consciousness
were not there, the thought would not be there.
Consciousness is a temporary condition which has come upon the
total, timeless, spaceless, changeless state. It is a happening which has
come and which will disappear.
This psychosomatic bundle which is born will suffer or enjoy during
its alloted span; so long as I know that I am not the one who experiences,
but I am the knower, how am I concerned?
It is perfectly clear. I merely watch the body, mind, and
consciousness laugh or suffer. In suffering it may cry out, all right, cry
out. If it is enjoying, it may laugh. I know it is a temporary thing, if it
wants to go, let it go. While I am talking to you, imparting knowledge, at
the same time I am feeling unbearable pain, if it becomes a little more
unbearable I may whimper. It can do what it likes, I am not concerned. So
long as you have not known what this consciousness is, you will fear
death; but when you really understand what this consciousness is, then the
fear leaves, the idea of dying also will go.
This consciousness is time-bound, but the knower of the
consciousness is eternal, the Absolute.


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July 1, 1980

Maharaja Once the body is gone, that knowledge which experienced
itself as Christ, Krishna, Buddha, etc., has subsided, has become one
with the total. If you abuse them by word, they do not come and ask why
you are abusing them, because that knowledge which experienced itself as
one of these has subsided into the totality. Similarly now, you might be a
very great person but when you go to sleep you forget yourself as a
separate entity.
Don't say that you are an individual; just stay in the beingness. The
whole problem is the sense of being a separate entity - once that
subsides, that is true bliss. With the arising of the "I Am" the whole of
manifestation takes place; in any activity that which witnesses is the "I
Am," that which is doing all this is maya, the tendencies, attributes.
This is what I am trying to tell you, but you want something else,
something that is in the manifestation - you want knowledge.
That knowledge "I Am" is new, it is not the Real; the Real I am not
telling you, words negate That. Whatever I am telling you is not the
truth, because it has come out of this "I Am." The truth is beyond expression.
You are going all over, amassing knowledge for an individual-This
amassing of knowledge is not going to help you, because it is in a dream.
Questioner: How does Maharaj feel about all the people coming here?
M: I don't care. You come and listen to me and go. If you want it, take it.
If not, go away. The space in this room is neither for, nor against, nor in
love with, the space in that room; it is one.
Like a river flowing, if you want to utilize it, you take the water and
drink it, assimilate it; otherwise, let it flow past. I am not charging you, just
like the river is not charging for the water. You are spending a lot of
money every day; come on, you put your money away and take my
water.
While talking about it I take you to the source of the spring; there
water is coming out in a trickle. This water afterwards becomes a river, an
estuary, becomes the sea. I am taking you again and again to the
source. Once you go to the source you will come to know there is no
water actually, water is the news of "I Am."
There is only one principle, the principle "I Am." Because you are,
everything is. Hold it close. You have heard, now live accordingly.
Q. My work as a doctor keeps me constantly busy, how can I do as Maharaj says?
M.• You are engaging in worldly activity everyday, but before you go to
sleep at night forget all that, and think of what I have told you. Take one
sentence of what I have told you and stay with it; that will lead you to your
source. [Maharaj tells a story]: A person meets a man and the man gives him
something to drink, then he tells him, "I have put poison in that drink, and
in six months you will die." That person becomes very frightened and
believes, that he will die in six months. Later he meets a friend, and tells
him what has happened and that he will die in six months. His friend tells
him not to worry, and says, "Here, drink this, and if you drink it there
will be no death for you." So the fellow is happy and drinks it.
With the. first concept he is full of fright, and convinced that he is going
to die; later on, the friend gives him another concept which negates the
first concept. This is one of the attributes of the vital air, getting concepts,
ideas, creations, again and again. It is only when you search for your
Self that you become aware of this.
The very source of all happiness is your beingness, be there. If you get
involved with the flow of maya there will be misery. You try to derive
pleasure from the activities of maya, this is the product of beingness. Be
still in your beingness.
What I have told you, remember it, chew it, recollect it. It will lead you
to the stillness. Establish in that knowledge.
Q: What will happen?
M.• It will be clear to you, just as clear as seeing the five fingers on your
hand. You observe, this body is made of the five elements, and because the
five elemental body is there, your beingness, the consciousness has
appeared.
Your beingness is there because of this food body and the vital
breath, and you will be able to watch all these elements - the body, your
vital force and your beingness; but you must be established in that
knowledge. In short, you liquidate that yardstick of body-mind as your
identity. When this is done, you are Iswara, you are Brahman.
Q. Then how do I elevate it to a higher level?
M. Leave it alone! There is no question of elevating to a higher level.
Here it is only a question of understanding.
Iswara is the manifestation of the five elements and the universe, the "I
Amness." To the Absolute, the witnessing of that "I Amness" occurs. This
is the Absolute standpoint, siddha. This understanding should not be
claimed by you, who are a sadhaka. Sadhaka means the process of getting
established in the Iswara principle, the consciousness.
Q. Last night "there was an experience of very great vibration in the body. In fact
there was no body, just vibration, no form, and very intense.
M: Whatever that vibration, that is the product of the five elements.
Q. It is not a taste of "I Amness"?
M.• If you want to express it that way, you may. These are the five ele
ments, three gunas, prakriti and purusha, ten elements. These are the
expressions of your beingness.
Q: So when Maharaj says to stay firm in the consciousness of not being the
body-mind, how does that relate to these ten elements?
M: That talk - to transcend the body-mind and establish in your
beingness, is for the kindergarten spiritual seeker, the lowest level. But
now I am talking to a sadhaka who is getting established in beingness; that
first lesson is over now.
Q: Oh!
M: Your world, your universe, is the expression of your beingness. The
second step, the sadhaka gets established in beingness, Iswara principle,
manifestation. A sadhaka is manifestation.
Now, after listening to all these talks, he will leave this place and tell
people that he meets, "I have met a Maharaj who was talking, and he has
added confusion worse compounded."
Q. Maharaj's teaching is very clear. The only thing is that it is happening
so fast, and that it is clear, so fast.
M. This manifestation is Self-effulgent, Self-created, but you are still
wanting to modify something, you are not through with this.
Q: That is what 1 am saying. The consciousness is aware of being everything, that it is
Iswara, then because of somefirm-set habit of the body-mind state, all o fa sudden,
spontaneously, comes a desire to mod , or adjust everything, and, at that moment
something else happens that says, 5ou can't adjust it, it is as it is. " That is what has
been happening.
M. See that you are not involved in that. Q:
That is why it is so helpful for me to be here.
M: The Absolute is aloof. In the sleeping state the "I Amness" goes into
oblivion, he forgets himself. "I Amness" is subjected to the waking and
deep sleep states, but the Absolute is also that. You will not comprehend
exactly what it means, but as you get established in beingness and transcend
that, you will understand how you are beyond deep sleep and waking,
because those are only the characteristics of the beingness.
Q: That Absolute, is He aware what is happening when that "I Amness"goes to
sleep?
M. "I Amness" is a sort of tool, with "I Amness" only He observes. You
entertain some concepts, when you listen to me. If you hear something
that tallies with your concepts you are quite happy - you say it is knowl
edge - but I completely blast that. I want to blast all concepts and establish
you in a no-concept state.
Your beingness is the subtlest, at the same time it has gross qualities
latent in it. Take the seed of the banyan tree: it is very small, very subtle,
but all the gross matter is already there, inside. Your beingness is the
subtlest, and still it contains the entire universe. It is a continuous process;
the seed contains everything, repeat, repeat, repeat. The so-called
spiritual seeker wants Brahman, but how? As he orders, the Brahman
should happen like that. According to your concepts, you want to recreate
the Brahman.
Q. Which just brings you further from the truth.
M. Everything is the truth - the Absolute. Brahman is created out of
your beingness. All this Brahman is illusion, ignorance. Your beingness is
ignorance only, from the Absolute standpoint.
When you pursue this spiritual path of understanding the Self, all
your desires just drop off - even the primary desire, to be. When you
stay put in that beingness for some time, that desire also will drop off;
you are in the Absolute.
Q: That is what was happening today, and there is a certain sadness, in realizing
that, and yet, a great understanding of the Absolute.
M. It is only that consciousness constantly repeating, receding from the
Absolute, there is no movement for you - It is minding the show.
When you are in consciousness, you understand the nature of consciousness.
This consciousness is extinguishing, knowingness is disappearing,
but nothing affects you, the Absolute - that is the moment of
death, but what matters? The vital breath is leaving the body, the "I
Amness" receding, but the "I Amness" is going to the Absolute. That is the
greatest moment, the greatest moment of immortality. The "I Amness"
was there, that movement was there, and I observe, it is extinguished.
The ignorant one will get very frightened at the moment of
death - he is struggling - but for the jnani, it is the happiest moment.

July 6, 1980

Maharaja Whatever goes on in the world is based on the life force (pram
shakti), but the Atman, the witnesser, is totally apart; no action can be
attributed to the Atman.
So long as you have not understood pram shakti, the vital breath,
whose language is the four types of speech which flow through the vital
breath - so long as you do not recognize it, whatever the mind tells you
you are bound to take as certain. Those concepts which the mind gives you
will be final for you,
Questioner: What are the four types of speech?
M. They are, Para (source-consciousness), then pashyanti (the emanation
of thoughts), then madhyama (formulation of thoughts-words), and
vaikhari (language explodes out). The ordinary ignorant person is not
aware of Para and pashyanti, which starts the whole process, they are too
subtle; he starts working on madhyama, which is also identified with the
mind, and comes out with words (vaikhari).
The mind throws out words and thoughts, and through these we
have mistaken our identity as "me" or "mine," whereas whatever takes
place is independent of the one who witnesses and is based entirely on the
life force. This consciousness has mistakenly identified itself with the body,
and with thoughts or words. It considers itself to be guilty of something, or
that it has acquired merit by some action, whereas everything merely
takes place through the action of the life force.
The one who understands this vital breath, the life force, is beyond all
mental concepts. The one who has not understood it is a slave to his
thoughts.
Q; After prolonged use of the mantra, will it get dissolved?
M.• Both the mantra and the faith in the mantra will get dissolved. There is
a purpose in the mantra. In India the mantra has great efficacy. By
concentrating on the mantra the form behind the mantra will appear out of the
ether, but all this is time bound. Man has evolved all kinds of things for his
own preservation, the preservation of the consciousness.
I am not any longer concerned with, and no longer want, the
continuation of either the body or the vital breath.
That bundle of three states and three attributes3 has been born, and
whatever happens, happens to that bundle, and I am not concerned
with it. That is why I am totally fearless, without any reaction to a
disease which would be traumatic to others.
Having known that I am not that which has been born, yet there is
some little attachment to that with which I have been associated for a
long time - it is a speck of attachment because of eighty-four years' association.
Say I meet someone from my hometown whom I have known
3 Waking, sleep and 'I Am' consciousness - the 3 gunar - saUwa, rgja, tamer.
for a long time, he comes and he goes away, so I bid him goodbye, and
there is that little speck of attachment, because I have known him for a
long time.
The consciousness which is born thinks that it is the body and works
through the three gunas, but I have nothing to do with this, the whole
thing is an illusion.
Q. Will there be no continuation of memories after death?
M: Only if there is sugar cane, or sugar, will there be sweetness. If the
body is not there, how can there be memories, the beingness itself is
gone.
Q. How does one know what remains?
M. There are twenty people in this room, all twenty people leave, then
what remains is there, but someone who has left cannot understand
what it is. So in that Parabrahman which is without attributes, without
identity, unconditioned, who is there to ask?
This is to be understood, but not by someone: the experience and the
experiencer must be one, you must become the experience. What is this
Parabrahman like? The answer is, what is Bombay? Don't give me the
geography or the atmosphere of Bombay, give me a handful of Bombay.
What is Bombay? It is impossible to say, so also with Parabrahman. There is
no giving or taking of Parabrahman, you can only be That.
Q: We want the state which Maharaj enjoys.
M. The eternal Truth is there, but for witnessing it is of no use. You
give up this study in the name of religion or spirituality, or whatever you
are trying to study. Do only one thing, that "I Amness" or consciousness is
the Godliest principle; it is there only so long as the vital breath is there - it is
presently your nature. You worship that only. That "I Amness' is
something like the sweetness of the sugar cane, abide in the sweetness of
your beingness, then only you will reach and abide in eternal peace.
Q. I feel the life force energy polarized and intensified in my body in the presence of
Maharaj.
M. In practicing meditation the life force gets purified, and when it is
purified the light of the Self shines forth, but the, working principle is the
life force. When this purified life force and the light of the Atman (Self)
merge, then the concept, the mind, the imagination, everything is taken
away. The life force is the acting principle and that which gives sentience to
the person is the consciousness.
Q. This is what the tradition of shiva and shakti signifies?
M: Shiva means the consciousness and shakti is the life force. People go
by various names which have been given, and forget the basic principle.
Merely sit in contemplation and let the consciousness unfold itself.
What have you understood?
Q, This consciousness starts to get a greater sense of itself, and the prang and the
body's energy becomes intensified and polarized, it seems to be part of the purification.
M. When this consciousness and the pram shakti (life force) merge, they
tend to go and become steady in the Brahma-randra, and then all thoughts
cease. This is the start of samadhi, Then one comes back again and the life
force starts its normal activities.


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