200 Quoites Nisargadatta

Teachings of Nonduality.
Nisargadatta org. The "View"
The focus of this selection of quotes has been
to report essential teachings of
Sri Nisargadatta Mahara
that people often tend to o!erloo".
The quotes e#phasi$e practice and in all of the quotes
Nisargadatta gi!es the aspirant so#ething to do%
so#ething to practice.
There are #any #odern teachers such as
&a#esh% 'ayne and (owell who ha!e e)tracted
quotes by Nisargadatta Mahara
to #a"e it appear as though
Sri Nisargadatta taught no practice%
and nothing to do.
This is an error and a distortion.
This new large collection
of quotes by Nisargadatta should help to
correct this error and distortion.
*n all dialogues in the boo" * +# That
Nisargadatta gi!es the aspirant instructions
in what the asipirant should do.
Nisargadatta Teaching is that of practice%
ust as Sri Siddhara#eshwar Mahara
,Nisargadatta-s .uru/% Sri &a#ana Maharashi
and +charya San"ara-s Teaching are of practice.
0or e!ery one quote that #ight indicate
no practice in the boo" * a# That%
you can easily find ten that e)plain the i#portance
of practice% and how to practice.
The efforts by the ego to end itself
are absolutely esential according to
Sri Nisargadatta Mahara.
0ollowing are 200 quotes
that e)plain what the aspirant should do%
and the i#portance of practice and earnest
The following are all quotes by
Nisargadatta Mahara
unless the word questioner appears before the quote.
+ll of the quotes co#e fro# the boo"
"* +M T1+T". The quotes are presented in the order
in which they appear in the boo".
Nisargadatta said2
3. ".o deep into the sense of -* a#-
and you will find.
1ow do you find a thing you ha!e #islaid or forgotton4
5ou "eep it in your #ind until you recall it.
The sense of being% of -* a#- is the first to e#erge.
+s" yourself whence it co#es%
or ust watch it quietly.
'hen the #ind stays in the -* a#-% without #o!ing%
you enter a state that cannot be !erbali$ed
but can be e)perienced.
+ll you need to do is to try and try again."
2. "* see what you too could see% here and now%
but for the wrong focus of your attention.
5ou gi!e no attention to your self.
5our #ind is all with things% people and ideas%
ne!er with your self.
6ring your self into focus%
beco#e aware of your own e)istence.
See how you function%
watch the #oti!es and results of your actions.
Study the prison you ha!e built around yourself%
by inad!ertence."
7. "'e disco!er it by being earnest%
by searching% inquiring%
questioning daily and hourly%
by gi!ing one-s life to this disco!ery."
8. "9oo" at the net and its #any contradictions.
5ou do and undo at e!ery step.
5ou want peace% lo!e% happiness
and wor" hard to create pain% hatred and war.
5ou want longe!ity and o!ereat%
you want friendship and e)ploit.
See your net as #ade of such contradictions
and re#o!e the# ::
your !ery seeing will #a"e the# go."
;. "1ow do you go about finding anything4
6y "eeping your #ind and heart on it.
*nterest there #ust be and steady re#e#brance.
To re#e#ber what needs to be re#e#bered
is the secret of success.
5ou co#e to it through earnestness"
<. "'hat is supre#ely i#portant is to be free
fro# contradictions2
the goal and the way #ust not be on different le!els=
life and light #ust not quarrel=
beha!iour #ust not betray belief.
>all it honesty% integrity% wholeness=
you #ust not go bac"% undo% uproot%
abandon the conquered ground.
Tenacity of purpose and honesty in pursuit
will bring you to your goal."
?. "Ta"e the first step first.
+ll blessings co#e fro# within. Turn within.
-* a#- you "now.
6e with it all the ti#e you can spare%
until you re!ert to it spontaneously.
There is no si#pler and easier way."
@. "'e "now the outer world of sensations and actions%
but of our inner world of thoughts and feelings
we "now !ery little.
The pri#ary purpose of #editation is to
beco#e conscious of% and fa#iliar with%
our inner life.
The ulti#ate purpose is to reach the source of life
and consciousness.
*ncidentally% practice of #editation affects
deeply our character.
'e are sla!es to what we do not "now=
of what we "now we are #asters.
'hate!er !ice or wea"ness in oursel!es
we disco!er and understand its causes
and its wor"ings% we o!erco#e it by the !ery "nowing=
the unconscious dissol!es when brought into
the conscious.
The dissolution of the unconscious releases energy=
the #ind feels adequate and beco#es quiet."
A. "*t is not so #uch the #atter of le!els
as of gunas ,qualities/.
Meditation is a satt!ic ,pure% true/ acti!ity
and ai#s at co#plete eli#ination of
ta#as ,inertia/ and raas ,#oti!ity% acti!ity/.
(ure satt!a ,har#ony/ is perfect freedo#
fro# sloth and restlessness."
30. Questioner2 "Since * cannot i#pro!e satt!a%
a# * to deal with ta#as and raas only4
1ow do * deal with the#4"
Nisargadatta2 "6y watching their influence in you
and on you.
6e aware of the# in operation%
watch their e)pression in your thoughts%
words and deeds% and gradually their grip on you
will lessen and the clear light of satt!a will e#erge."
33. "&efuse all thoughts e)cept one2
the thought -* a#-.
The #ind will rebel in the beginning%
but with patience and perser!erance
it will yield and "eep quiet."
32. "True happiness cannot be found in things
that change and pass away.
(leasure and pain alternate ine)orably.
1appiness co#es fro# the self
and can be found in the self only.
0ind your real self ,swarupa/
and all else will co#e with it."
37. "B!ery pleasure% physical or #ental%
needs an instru#ent.
6oth the physical and #ental instru#ents are #aterial%
they get tired and worn out.
The pleasure they yield is necessarily li#ited
in its intensity and duration.
(ain is the bac"ground of all your pleasures.
5ou want the# because you suffer.
Cn the other hand% the !ery search for pleasure
is the cause of pain. *t is a !icious circle."
38. Questioner2 "* can see the #echanis# of #y
confusion% but * do not see #y way out of it."
Nisargadatta2 "The !ery e)a#ination of the #echanis#
shows the way.
+fter all% your confusion is only in your #ind%
which ne!er rebelled so far against confusion
and ne!er got to grips with it.
*t rebelled only against pain."
3;. "6e alert. Question% obser!e% in!estigate%
learn all you can about confusion%
how it operates% what it does to you and others.
6y being clear about confusion you beco#e clear
of confusion."
3<. "6y el#inating the inter!als of inad!ertance
during the wa"ing hours you will gradually eli#inate
the long inter!al of absent:#indedness%
which you call sleep.
5ou will be aware that you are asleep."
3?. "5ou can ha!e for the as"ing
all the peace you want"
Questioner2 "* a# as"ing."
Nisargadatta2 "5ou #ust as" with an undi!ided heart
and li!e an integrated life."
Questioner2 "1ow4"
Nisargadatta2 "Detach yourself fro# all that #a"es
your #ind restless.
&enounce all that disturbs its peace.
*f you want peace% deser!e it."
Questioner2 "Surely e!erybody deser!es peace"
Nisargadatta2 "Those only deser!e it%
who don-t disturb it."
Questioner2 "*n what way do * disturb peace4"
Nisargadatta2 "6y being a sla!e
to your desires and fears."
Questioner2 "B!en when they are ustified4"
Nisargadatta2 "B#otional reactions%
born of ignorance or inad!ertance%
are ne!er ustified.
See" a clear #ind and a clean heart.
+ll you need is to "eep quietly alert%
inquiring into the real nature of yourself.
This is the only way to peace."
3@. "+ll these sufferings are #an:#ade
and it is within #an-s power to put an end to the#.
.od helps by facing #an with the results of his
actions and de#anding that the balance
should be restored.
Ear#a is the law that wor"s for righteousness=
it is the healing hand of .od."
3A. "Fse your #ind. &e#e#ber. Cbser!e.
5ou are not different fro# others.
Most of their e)periences are !alid for you too.
Thin" clearly and deeply%
go into the structure of your desires
and their ra#ifications.
They are a #ost i#portant part of your #ental
and e#otional #a"e:up
and powerfully affect your actions.
&e#e#ber% you cannot abandon what you do not "now.
To go beyond yourself% you #ust "now yourself."
20. "(urify yourself by a well:ordered
and useful life.
'atch o!er your thoughts% feelings% words
and actions.
This will clear your !ision."
23. Questioner2 "'ell% you told #e that
* a# the Supre#e &eality. * belie!e you.
'hat ne)t is there for #e to do4"
Nisargadatta2 "* told you already.
Disco!er all that you are not.
6ody% feelings% thoughts% ideas% ti#e% space%
being and not:being% this or that :: nothing
concrete or abstract you can point out to is you.
+ #ere !erbal state#ent will not do ::
you #ay repeat a for#ula endlessly
without any result whatsoe!er.
5ou #ust watch yourself continuously ::
particularly your #ind :: #o#ent by #o#ent%
#issing nothing. This witnessing is essential
for the separation of the self fro# the not:self."
22. Questioner2 "'hat about witnessing the witness"
Nisargadatta2 "(utting words together will not
ta"e you far. .o within and disco!er
what you are not. Nothing else #atters."
27. "Since it is awareness that #a"es
consciousness possible% there is awareness in e!ery
state of consciousness. Therefore% the !ery
consciousness of being conscious is already a
#o!e#ent in awareness. *nterest in your strea#
of consciousness ta"es you to awareness.
*t is not a new state. *t is at once recogni$ed
as the original% basic e)istence%
which is life itself% and also lo!e and oy."
28. "&eali$ation is but the opposite of ignorance.
To ta"e the world as real
and one-s self as unreal is ignorance%
the cause of sorrow. To "now the self as the
only reality and all else as te#poral and transient
is freedo#% peace and oy. *t is all !ery si#ple
instead of seeing things as i#agined% learn to see
the# as they are. 'hen you can see e!erything
as it is% you will also see yourself as you are.
*t is li"e cleansing a #irror.
The sa#e #irror that shows you the world as it is%
will also show you your own face.
The thought -* a#- is the polishing cloth. Fse it."
2;. "De!otion to your goal #a"es you li!e a clean
and orderly life% gi!en to the search for truth
and to helping people% and reali$ation #a"es
noble !irtue easy and spontaneous%
by re#o!ing for good the obstacles in the shape of
desires and fears and wrong ideas."
2<. "The entire purpose of a clean
and well:ordered life is to liberate #an
fro# the thaldro# of chaos and the burden of sorrow."
2?. "in reality only the Flti#ate is.
The rest is a #atter of na#e and for#.
+nd as long as you cling to the idea
that only what has na#e and shape e)ists%
the Supre#e will appear to you non:e)isting.
'hen you understand that na#es and shapes
are hollow shells without any content whatsoe!er%
and what is real is na#eless and for#less%
pure energy of life and light of consciousness%
you will be at peace :: i##ersed in the deep
silence of reality."
2@. "+ll will happen as you want it%
pro!ided you really want it."
2A. "'ithin the prison of your world appears a #an
who tells you that the world of
painful contradictions% which you ha!e created%
is neither continuous nor per#anent
and is based on a #isaprehension.
1e pleads with you to get out of it%
by the sa#e way by which you got into it.
5ou got into it by forgetting what you are
and you will get out of it
by "nowing yourself as you are."
70. "'hy not turn away fro# the e)perience
to the e)periencer and reali$e the full i#port
of the only true state#ent you can #a"e2 -* a#-4"
73. "Gust "eep in #ind the feeling -* a#-%
#erge in it% till your #ind and feeling beco#e one.
6y repeated atte#pts you will stu#ble on the
right balance of attention and affection
and your #ind will be fir#ly established
in the thought:feeling -* a#-. "
72. Questioner2 "Then what is needed4"
Nisargadatta2 "Distrust your #ind% and go beyond."
Questioner2 "'hat shall * find beyond the #ind4"
Nisargadatta2 "The direct e)perience of being%
"nowing and lo!ing."
Questioner2 "1ow does one go beyond the #ind4"
Nisargadatta2 "There are #any starting points :
they all lead to the sa#e goal.
5ou #ay begin with selfless wor"%
abandoning the fruits of action=
you #ay then gi!e up thin"ing
and in the end gi!e up all desires.
1ere% gi!ing up ,tyaga/ is the operational factor.
Cr you #ay not bother about anything you want%
or thin"% or do and ust stay put in the
thought and feeling -* a#"% focussing -* a#" fir#ly
in your #ind. +ll "ind of e)perience #ay co#e to
you :: re#ain un#o!ed in the "nowledge that
all percei!able is transient%
and only the -* a#- endures."
77. Questioner2 "The inner teacher is not
easily reached."
Nisargadatta2 "Since he is in you and with you%
the difficulty cannot be serious.
9oo" within and you will find hi#."
Questioner2 "'hen * loo" within% * find sensations
and perceptions% thoughts and feelings%
desires and fears% #e#ories and e)pectations.
* a# i##ersed in this cloud and see nothing else."
Nisargadatta2 "That which sees all this%
and the nothing too% is the inner teacher.
1e alone is% all else only appears to be.
1e is your own self ,swarupa/%
your hope and assurance of freedo#=
find hi# and cling to hi#
and you will be sa!ed and safe."
78. "Seeing the false as false%
is #editation. This #ust go on all the ti#e."
7;. "Deliberate daily e)ercise in discri#ination
between the true and the false
and renunciation of the false is #editation."
7<. "* can tell you about #yself.
* was a si#ple #an% but * trusted #y .uru.
'hat he told #e to do% * did.
1e told #e to concentrate on -* a#- : * did.
1e told #e that * a# beyond all percei!ables
and concei!ables :: * belie!ed.
* ga!e hi# #y heart and soul% #y entire attention
and the whole of #y spare ti#e
,* had to wor" to "eep #y fa#ily ali!e/.
+s a result of faith and earnest application%
* reali$ed #y self ,swarupa/ within three years."
7?. "Bstablish yourself in the awareness of -* a#-.
This is the beginning and also the end
of all endea!our."
7@. "Meditation will help you to find your bonds%
loosen the#% untie the# and cast your #oorings."
7A. "To sol!e a proble# you #ust trace it
to its source. Cnly in the dissolution of the
proble# in the uni!ersal sol!ents of
inquiry and dispassion%
can its right solution be found."
80. "'hy don-t you inquire how real
are the world and the person4"
83. Nisargadatta2 "6ecause of you% there is a world"
Questioner2 "To #e such state#ent
appears #eaningless."
Nisargadatta2 "*ts #eaninglessness #ay disappear
on in!estigation."
82. "To "now what you are% you #ust first
in!estigate and "now what you are not.
+nd to "now what you are not
you #ust watch yourself carefully%
reecting all that does not necessarily go with
the basic fact2 -* a#-.
The ideas2 * a# born at a gi!en place%
at a gi!en ti#e% fro# #y parents and now
* a# so:and:so% li!ing at% #arried to% father of%
e#ployed by% and so on%
are not inherent in the sense -* a#-.
Cur usual attitude is of -* a# this-.
Separate consistently and perser!eringly
the -* a#- fro# -this- or -that-%
and try to feel what it #eans to be% ust to be%
without being -this- or -that-.
+ll our habits go against it and the tas" of
fighting the# is long and hard so#eti#es%
but clear understanding helps a lot.
The clearer you understand that on the le!el
of the #ind you can be described in negati!e
ter#s only% the quic"er you will co#e to the end
of your search and reali$e your li#itless being."
87. "'hen things repeatedly happen together%
we tend to see a causal lin" between the#.
*t creates a #ental habit%
but a habit is not a necessity."
88. "0alse ideas about this -* a#- lead to bondage%
right "nowledge leads to freedo# and happiness."
8;. "*t is solid% steady% changless% beginingless
and endless% e!er new% e!er fresh."
Questioner2 "1ow is it reached4"
Nisargadatta2 "Desirelessness and fearlessness
will ta"e you there."
8<. "The sense -* a#- is your own.
5ou cannot part with it%
but you can i#part it to anything%
as in saying2 -* a# young% * a# rich% etc.-
6ut such self:identifications are patently false
and the cause of bondage."
8?. "The Supre#e is the easiest to reach
for it is your !ery being.
*t is enough to stop thin"ing and desiring anything%
but the Supre#e."
8@. "6y forgetting who you are and i#agining
yourself a #ortal creature% you created so #uch
trouble for yourself that you ha!e to wa"e up%
li"e fro# a bad drea#.
*nquiry also wa"es you up."
8A. "Truth is si#ple and open to all.
'hy do you co#plicate4
Truth is lo!ing and lo!able.
*t includes all% accepts all% purifies all.
*t is untruth that is difficult
and a source of trouble.
*t always wants% e)pects% de#ands.
6eing false% it is e#pty% always in search of
confir#ation and reassurance.
*t is afraid of and a!oids inquiry.
*t identifies itself with any support%
howe!er wea" and #o#entary. 'hate!er it gets%
it loses and as"s for #ore."
;0. Questioner2 "'hat is per#anent4"
Nisargadatta2 "9oo" to yourself for the per#anent.
Di!e deep within and find what is real in you."
Questioner2 "1ow to loo" for #yself4"
Nisargadatta2 "'hate!er happens it happens to you.
'hat you do% the doer is in you.
0ind the subect of all that you are as a person."
Questioner2 "'hat else can * be4"
Nisargadatta2 "0ind out. B!en if * tell you that
you are the witness% the silent watcher%
it will #ean nothing to you% unless you find the
way to your own being."
Questioner2 "My question is2 1ow to find the way
to one-s own being4"
Nisargadatta2 ".i!e up all questions e)cept one2
-'ho a# *4- +fter all%
the only fact you are sure of is that you are.
The -* a#- is certain. The -* a# this- is not.
Struggle to find out what you are in reality."
;3. "-* a#- itself is .od.
The see"ing itself is .od.
*n see"ing you disco!er that you are neither
the body nor the #ind% and the lo!e of the self
in you is for the self in all. The two are one.
The consciousness in you and the consciousness in #e%
apparently two% really one%
see" unity and that is lo!e."
;2. Questioner2 "1ow a# * to find that lo!e4"
Nisargadatta2 "'hat do you lo!e now4 The -* a#-.
.i!e your heart and #ind to it%
thin" of nothing else."
;7. "+ll desire has its source in the self.
*t is all a #atter of choosing the right desire."
;8. Nisargadatta2 "+ll these questions arise
fro# your belie!ing yourself to be a person.
.o beyond the personal and see."
;;. "* as" you only to stop i#agining
that you were born% ha!e parents% are a body%
will die and so on.
Gust try% #a"e a beginning ::
it is not as hard as you thin"."
;<. "'hate!er you do against your better "nowledge
is sin"
;?. "&e#e#bering yourself is !irtue%
forgetting yourself is sin."
;@. "'hen you shall begin to question your drea#%
awa"ening will not be far away."
;A. "Steady faith is stronger than destiny.
Destiny is the result of causes% #ostly accidental%
and is therefore loosely wo!en.
>onfidence and good hope will o!erco#e it easily."
<0. Questioner2 "*n Burope there is no tradition of
a #antra% e)cept in so#e conte#plati!e orders.
Cf what use is it to a #odern day young 'esterner4"
Nisargadatta2"None% unless he is !ery #uch attracted
. 0or hi# the right procedure is to adhere to the
thought that he is the ground of all "nowledge%
the i##utable and perennial awareness of all
that happens to the senses and #ind.
*f he "eeps it in #ind all the ti#e% aware and alert%
he is bound to brea" the bounds of non:awareness
and e#erge into pure life% light and lo!e.
The idea : -* a# the witness only-
will purify the body and the #ind
and open the eye of wisdo#.
Then #an goes beyond illusion
and his heart is free of all desires.
Gust li"e ice turns to water and water to !apour%
and !apour dissol!es in air
and disappears into space%
so does the body dissol!e into pure awareness
,chida"ash/% then into pure being ,para#a"ash/%
which is beyond all e)istence and non:e)istence."
<3. "5ou should consider #ore closely
your own world% e)a#ine it critically and%
suddenly% one day you will find yourself in #ine."
<2. "See your world as it is%
not as you i#agine it to be.
Discri#ination will lead to detach#ent=
detach#ent will ensure right action%
right action will build the inner bridge
to your real being.
+ction is proof of earnestness.
Do what you are told diligently and faithfully
and all obstacles will disol!e."
<7. "*n!estigate your world%
apply your #ind to it% e)a#ine it critically%
scrutini$e e!ery idea about it= that will do."
<8. "The entire uni!erse of pain
is born of desire.
.i!e up the desire for pleasure
and you will not e!en "now what is pain."
<;. "6y its !ery nature pleasure is li#ited
and transient. Cut of pain desire is born%
in pain it see"s fulfil#ent% and it ends in
the pain of frustration and despair.
(ain is the bac"ground of pleasure%
all see"ing of pleasure if born in pain
and ends in pain."
<<. "sorting out and discarding ,!i!e"a:!airagya/
are absolutely necessary.
B!erything #ust be scrutini$ed
and the unnecessary ruthlessly destroyed.
6elie!e #e% there cannot be too #uch destruction.
0or in reality nothing is of !alue.
6e passionately dispassionate : that is all."
<?. "'hen trough the practice of discri#ination
and detach#ent ,!i!e"a:!airagya/%
you lose sight of sensory and #ental states%
pure being e#erges as the natural state."
<@. Questioner2 "1ow does one bring to an end
this sense of separateness4"
Nisargadatta2 "6y focusssing the #ind on -* a#-%
on the sense of being. -* a# so:and:so- dissol!es%
-a# a witness only- re#ains and that too
sub#erges in -* a# all-. Then the all beco#es
the Cne and the Cne : yourself%
not separate fro# #e.
+bandon the idea of a separate -*-
and the question of -whose e)perience4-
will not arise."
<A. "Di!e deep within yourself
and you will find it easily and si#ply.
.o in the direction of -* a#-."
?0. "To "now the world you forget the self :
to "now the self you forget the world.
'hat is the world after all4
+ collection of #e#ories.
>ling to one thing% that #atters%
hold on to -* a#- and let go all else.
This is sadhana."
?3. Questioner2 "* do not feel the world
is the result of a #ista"e."
Nisargadatta2 "5ou #ay say so only after a full
in!estigation% not before. Cf course% when you
discern and let go all that is unreal%
what re#ains is real."
?2. "6e fully aware of your own being
and you will be in bliss consciously.
6ecause you ta"e your #ind off yourself and #a"e
it dwell on what you are not% you lose
your sense of well:being% of being well."
?7. Questioner2 "There are two paths before us
the path of effort ,yoga #arga/%
and the path of ease ,bhoga #arga/.
6oth lead to the sa#e goal : liberation."
Nisargadatta2 "'hy do you call bhoga a path4"
1ow can ease bring you perfection4"
Questioner2 "The perfect renouncer ,yogi/
will find reality. The perfect enoyer ,bhogi/
also will co#e to it."
Nisargadatta2 "1ow can it be4
+ren-t they contradictory4"
?8. Questioner2 "Si#ilarly the good news
of enlighten#ent will% sooner or later%
bring about a transfor#ation."
Nisargadatta2 "5es% first hearing ,shra!ana/%
then re#e#bering ,s#arana/% pondering ,#anana/
and so on. 'e are on fa#iliar ground.
The #an who heard the news beco#es a 5ogi=
while the rest continue in their 6hoga."
?;. "+s you are now% the personality is only
an obstacle. Self:identification with the body
#ay be good for an infant% but true growing up
depends on getting the body out of the way.
Nor#ally% one should outgrow body:based desires
early in life. B!en the 6hogi% who does not
refuse enoy#ents% need not han"er after
the ones he has tasted. 1abit% desire for
repetition% frustrates both the 5ogi
and the 6hogi."
?<. Questioner2 "'hy do you "eep on
dis#issing the person ,!ya"ti/
as of no i#portance4 (ersonality is the
pri#ary fact of our e)istence. *t occupies
the entire stage."
Nisargadatta2 "+s long as you do not see
that it is a #ere habit% built on #e#ory%
pro#pted by desire% you will thin" yourself
to be a person : li!ing% feeling% thin"ing%
acti!e% passi!e% pleased or pained.
Question yourself% as" yourself2
-*s it so4-% -'ho a# *4-%
-'hat is behind and beyond all this4-
+nd soon you will see your #ista"e.
+nd it is in the !ery nature of a #ista"e
to cease to be% when seen."
??. "There are so #any who ta"e the dawn
for the noon% a #o#entary e)perience for
full reali$ation and destroy e!en the little
they gain by e)cess of pride.
1u#ility and silence are essential for a
sadha"a% howe!er ad!anced.
Cnly a fully ripened gnani can allow hi#self
co#plete spontaneity."
?@. "(ure e)perience does not bind=
e)perience caught between desire and fear
is i#pure and creates "ar#a."
?A. "6e attenti!e% enquire ceaselessly.
That is all."
@0. "+ spar" of truth can burn up
a #ountain of lies. The opposite is also true.
The sun of truth re#ains hidden behind
the cloud of self:identification
with the body."
@3. Questioner2 "'hat is a fact4"
Nisargadatta2 "'hat is percei!ed in pure
awareness% unaffected by desire and fear
is fact."
@2. "The 5ogi is narrow as the sharp edge
of the "nife. 1e has to be : to cut deep
and s#oothly% to penetrate unerringly
the #any layers of the false.
The 6hogi worships at #any altars=
the 5ogi ser!es none but his own true Self."
@8. "There are no others to help"
@;. "The only thing that can help
is to wa"e up fro# the drea#."
@<. "The self by its nature "nows itself only.
0or lac" of e)perience whate!er it percei!es
it ta"es to be itself. 6attered% it learns
to loo" out ,!i!e"a/ and to li!e alone
,!airagya/. 'hen right beha!iour ,uparati/%
beco#es nor#al% a powerful inner urge
,#u"#u"shut!a/ #a"es it see" its source.
The candle of the body is lighted and all
beco#es clear and bright ,at#apra"ash/."
@;. Questioner2 "'hat is the real cause
of suffering4"
Nisargadatta2 "Self:identification with the
li#ited. Sensations as such% do not cause
suffering. *t is the #ind% bewildered by
wrong ideas% addicted to thin"ing2
-* a# this-% -* a# that-% that fears loss
and cra!es gain and suffers when frustrated."
@<. Questioner2 "+ friend of #ine used to
ha!e horrible drea#s night after night.
.oing to sleep would terrorise hi#.
Nothing could help hi#."
Nisargadatta2 ">o#pany of the truly good
,satsang/ would help hi#."
@?. "See" within. 5our own self
is your best friend."
@@. "+s long as we delude oursel!es by what
we i#agine oursel!es to be% to "now% to ha!e%
to do% we are in a sad plight indeed.
Cnly in co#plete self:negation there is a
chance to disco!er our real being."
@A. "The false self #ust be abandoned
before the real self can be found."
A0. "(erceptions based on sensations and
shaped by #e#ory i#ply a percei!er%
whose nature you ne!er cared to e)a#ine.
.i!e it your full attention% e)a#ine it with
lo!ing care and you will disco!er heights and
depths of being which you did not drea# of%
engrossed as you are in your puny i#age
of yourself."
A3. "5ou #ust be serious% intent%
truly interested. 5ou #ust be full of
goodwill for yourself."
A2. "6y all #eans be selfish : the right way.
'ish yourself well% labour at what is good
for you. Destroy all that stands betweeen you
and happiness. 6e all : lo!e all : be happy :
#a"e happy."
A7. Questioner2 "'hat is the place of se)
in lo!e4"
Nisargadatta2 "9o!e is a state of being.
Se) is energy. 9o!e is wise% se) is blind."
A8. "'ithout lo!e all is e!il.
9ife itself without lo!e is e!il."
A;. "5ou are lo!e itself :
when you are not afraid."
A<. "#e#ory is #aterial : destructible%
perishable% transient. Cn such fli#sy
foundations we build a sense of personal
e)istence : !ague% inter#ittent% drea#li"e.
This !ague persuasion2 -* a# so:and:so-
obscures the changless state of pure awareness
and #a"es us belie!e that we are born
to suffer and to die."
A?. "There is progress all the ti#e.
B!erything contributes to progress.
6ut this is the progress of ignorance.
The circles of ignorance #ay be e!er widening%
yet it re#ains a bondage all the sa#e.
*n due course a .uru appears to teach and
inspire us to practise 5oga and a ripening
ta"es place as a result of which the
i##e#orial night of ignorance dissol!es
before the rising sun of wisdo#."
A@. "'hen ignorance beco#es obstinate and
hard and the character gets per!erted%
effort and the pain of it beco#e ine!itable."
AA. "0reedo# to do what one li"es
is really bondage% while being free to do
what one #ust% what is right%is real freedo#."
300. "5ou #ean to say e!erybody-s life is
totally deter#ined at his birth4
'hat a strange ideaH 'ere it so% the power
that deter#ines would see to it that
nobody should suffer."
303. "Man alone can destroy in hi#self
the roots of pain"
302. "Not to "now%
and not to "now that one does not "now%
is the cause of endless suffering"
307. "'hat business ha!e you with sa!ing
the world% when all the world needs is to be
sa!ed fro# you4 .et out of the picture and
see whether there is anything left to sa!e."
308. "Gust li"e a deficiency disease is cured
through the supply of the #issing factor%
so are the diseases of li!ing cured by a good
dose of intelligent detach#ent.
,!i!e"a:!airagya/."
30;. "&e#o!e the sense of separateness
and there will be no conflict."
30<. "+ll you ha!e to do is to see
the drea# as drea#."
30?. "'hate!er na#e you gi!e it2 will%
or steady purpose% or one pointedness
of #ind% you co#e bac" to earnestness%
sincerity% honesty. 'hen you are in dead
earnest% you bend e!ery incident%
e!ery second of your life to your purpose.
5ou do not waste ti#e and energy on other
things. 5ou are totally dedicated%
call it will% or lo!e% or plain honesty.
'e are co#ple) beings% at war within
and without. 'e contradict oursel!es
all the ti#e% undoing today the wor" of
yesterday. No wonder we are stuc".
+ little of integrity
would #a"e a lot of difference."
30@. ">ollect and strengthen your #ind
and you will find that your
thoughts and feelings% words and actions
will align the#sel!es in the direction
of your will."
30A. "'ea":#indedness is due to lac" of
intelligence% of understanding% which again
is the result of non:awareness.
6y stri!ing for awareness you bring your
#ind together and strengthen it."
330. "Questioner2 * #ay be fully aware of
what is going on% and yet quite unable to
influence it in any way."
Nisargadatta2 "5ou are #ista"en.
'hat is going on is a proection of your
#ind. + wea" #ind cannot control its own
proections. 6e aware% therefore%
of your #ind and its proections.
5ou cannot control what you do not "now.
Cn the other hand% "nowledge gi!es power.
*n practice it is !ery si#ple.
To control yourself : "now yourself."
333. ".o to the source of both pain and
pleasure% of desire and fear.
Cbser!e% in!estigate% try to understand."
332. "Cnce the illusion that the
body:#ind is oneself is abandoned%
death loses its terror%
it beco#es a part of li!ing."
337. "0ind the per#anent in the fleeting%
the one constant factor in e!ery
e)perience"
338. "0irst purify your !ision.
9earn to see instead of staring.
+lso you #ust be eager to see.
5ou need to both clarity and earnestness
for self:"nowledge. 5ou need purity of
heart and #ind% which co#es through
earnest application in daily life
of whate!er life you ha!e understood.
There is no such thing as co#pro#ise
in 5oga."
33;. "Nothing can bloc" you so
effecti!ely as co#pro#ise%
for it shows lac" of earnestness%
without which nothing can be done."
33<. "6egin by disassociating yourself
fro# your #ind. &esolutely re#ind
yourself that you are not the #ind
and that its proble#s are not yours."
33?. ".o on pondering% wondering%
being an)ious to find a way.
6e conscious of yourself% watch your #ind%
gi!e it your full attention. Don-t loo"
for quic" results= there #ay be none
within your noticing. Fn"own to you%
your psyche will undergo a change%
there will be #ore clarity in your thin"ing% charity in your feeling%
purity in your beha!iour.
5ou need not ai# at these :
you will witness the change all the sa#e.
0or% what you are now is the result
of inattention and what you beco#e
will be the fruit of attention."
33@. "Do not under!alue attention.
*t #eans interest and also lo!e.
To "now% to do% to disco!er% or to create
you #ust gi!e your heart to it :
which #eans attention. +ll blessings
flow fro# it."
33A. Questioner2 "5ou ad!ise us to
concentrate on -* a#-. *s this too a for#
of attention4"
Nisargadatta2 "'hat else4 .i!e your
undi!ided attention to the #ost i#portant
in your life : yourself.
Cf your personal uni!erse you are the
center : without "nowing the center
what else can you "now4"
320. Questioner2 "1ow a# * to get such
stainless #irror4"
Nisargadatta2 "Cb!iously% by re#o!ing
stains. See the stains and re#o!e the#.
The ancient teaching is fully !alid."
323. "The nature of the perfect #irror is
such that you cannot see it.
'hate!er you can see is bound to be a
stain. Turn away fro# it% gi!e it up%
"now it as unwanted."
Questioner2 "+ll percei!ables% are they stains4"
Nisargadatta2 "+ll are stains"
Questioner2 "The entire world is a stain."
Nisargadatta2 "5es% it is."
Questioner2 "1ow awfulH So% the uni!erse
is of no !alue4"
Nisargadatta2 "*t is of tre#endous !alue.
6y going beyond it you reali$e yourself."
Questioner2 "6ut why did it co#e into being
in the first instance4"
Nisargadatta2 "5ou will "now when it ends."
Questioner2 "'ill it e!er end4"
Nisargadatta2 "5es% for you."
Questioner2 "'hen did it begin4"
Nisargadatta2 "Now."
Questioner2 "'hen will it end4"
Nisargadatta2 "Now."
Questioner2 "*t does not end now4"
Nisargadatta2 "5ou don-t let it."
Questioner2 "* want to let it."
Nisargadatta2 "5ou don-t. +ll your life
is connected with it. 5our past and future%
your desires and fears% all ha!e their roots
in the world. 'ithout the world where are you.
who are you4"
Questioner2 "6ut that is e)actly what * ca#e
to find out."
Nisargadatta2 "+nd * a# telling you e)actly
this2 find a foothold in the beyond
and all will be clear and easy."
322. "*s not #eaness also a for# of #adness4
+nd is not #adness the #isuse of the #ind4
1u#anity-s proble# lies in this #isuse of
the #ind only. +ll treasures of nature and
spirit are open to #an who will
use his #ind rightly."
327. "0ear and greed cause the #isuse of
the #ind. The right use of #ind is the ser!ice
of lo!e% life% of truth% of beauty."
328. "+ttend to yourself% set yourself right:
#entally and e#otionally. 9ea!e alone the refor#s
and #ind the refor#er."
32;. "+ll you need is to stop searching outside
what can be found only within. Set your !ision
right before you operate. 5ou are suffering fro#
acute #isapprehension. >larify your #ind%
purify your heart% sanctify your life :
this is the quic"est way to a change of
your world."
32<. "(roble#s created by desires and fears
and wrong ideas can be sol!ed only on the le!el
of the #ind. 5ou #ust conquer your own #ind and
for this you #ust go beyond it."
32?. "To go beyond the #ind%
you #ust ha!e your #ind in perfect order.
5ou cannot lea!e a #ess behind and go beyond.
The #ess will bog you up. -(ic" up your rubbish-
see#s to be the Fni!ersal law. +nd a ust law too."
32@. "ust re#e#ber yourself. -* a#-% is enough
to heal your #ind and ta"e you beyond.
Gust ha!e so#e trust. >o##onsense too will tell
you that to fulfill a desire you #ust "eep your
#ind on it. *f you want to "now your true nature%
you #ust ha!e yourself in #ind all the ti#e%
until the secret of your being stands re!ealed."
32A. "To help others% one #ust be beyond
the need of help."
370. "*t is not the worship of the person that
is crucial% but the steadiness and depth of
your de!otion to the tas". &e#e#ber% wonder%
ponder% li!e with it% lo!e it% grow into it%
grow with it% #a"e it your own :
the word of your .uru% outer or inner.
(ut in all and you will get all. * was doing it.
+ll #y ti#e * was gi!ing to #y .uru
and to what he told #e."
373. "*t is easy% if you are earnest."
372. "'hen you are concerned with truth%
with reality% you #ust question e!ery thing%
your !ery life. 6y asserting the necessity
of sensory and intellectual e)perience you narrow
down your inquiry to search for co#fort."
377. "Question e!ery urge% hold no desire
legiti#ate. B#pty of possession% physical and
#ental% free of all self:concern%
be open for disco!ery."
378. "1a!e your .uru always in your heart
and re#e#ber his instructions : this is
real abidance with the true."
37;. "5ou can not spea" of a beginning of
consciousness. The !ery ideas of beginning and ti#e
are within consciousness. To tal" #eaningfully
of the beginning of anything% you #ust step out of it.
+nd the #o#ent you step out% you reali$e that there
is no such thing and ne!er was."
37<. "The illusion of being the body:#ind is there%
only because it is not in!estigated.
Non:in!estigation is the thread on which all the
states of #ind are strung.
+ll states of #ind% all na#es and for#s of
e)istence are rooted in non:inquiry%
non:in!estigation% in i#agination and credulity.
*t is right to say -* a#-% but to say -* a# this-%
-* a# that- is a sign of not inquiring%
not e)a#ining% of #ental wea"ness or lethargy."
37?. "'hen we are absorbed in other things%
in the not:self% we forget the self."
37@. "Sadhana ,practice/ consists in re#inding
oneself forcibly of one-s pure -being:ness-%
of not being anything in particular% nor a su# of
particulars% not e!en the totality of particulars%
which #a"e up a uni!erse."
37A. "*nquire what is per#anent in the transient%
real in the unreal. This is sadhana."
380. "Thin" of yourself by all #eans.
Cnly don-t bring the idea of a body into the picture."
383. "attach#ent is bondage% detach#ent is freedo#.
To cra!e is to sla!e."
382. "*nertia and restlessness ,ta#as and raas/
wor" together and "eep clarity and har#ony ,satt!a/
down. Ta#as and &aas #ust be conquered before
Satt!a can appear."
387. "5ou co#e to it by putting an end to indolence
and using all your energy to clear the way for
clarity and charity. Don-t be afraid% don-t resist%
don-t delay. There is nothing to be afraid of.
Trust and try. B)peri#ent honestly."
388. "That i##o!able state% which is not affected by
the birth and death of a body or a #ind%
that state you #ust percei!e."
38;. "*n life nothing can be had without o!erco#ing
obstacles. The obstacles to the clear perception
of one-s true being are desire for pleasure
and the fear of pain. *t is the pleasure:pain
#oti!ation that stands in the way."
38<. "9ea!e alone your desires and fears%
gi!e your entire attention to the subect%
to hi# who is behind the e)perience of desire and fear.
+s"2 who desires4 9et each desire bring you bac"
to yourself."
38?. "*t would be a grie!ous #ista"e to identify
yourself with so#ething e)ternal."
38@. "The desire to find the self will surely be
fulfilled% pro!ided you want nothing else.
6ut you #ust be honest with yourself
and really want nothing else.
*f in the #eanti#e you want #any other things
and are engaged in their pursuit%
your #ain purpose #ay be delayed until you grow
wiser and cease being torn between contradictory urges.
.o within% without swer!ing%
without e!er loo"ing outward."
38A. Questioner2 "6ut #y desires and fears
are still there."
Nisargadatta2 "'here are they but in your #e#ory4
&eali$e that their root is in e)pectation
born of #e#ory : and they will cease to obsess you."
3;0. "'hate!er wor" you ha!e underta"en : co#plete it.
Do not ta"e up new tas"s% unless it is called for
by a concrete situation of suffering and relief fro#
suffering. 0ind yourself first% and endless blessings
will follow. Nothing profits the world as #uch as
the abandoning of profits. + #an who no longer thin"s
in ter#s of loss and gain is truly the non:!iolent #an%
for he is beyond all conflict."
3;3. "(ri#arily% ahi#sa #eans what is says2
-don-t hurt-. *t is not doing good that co#es first%
but ceasing to hurt% not adding to suffering.
(leasing others is not ahi#sa."
3;2. "The only help worth gi!ing is freeing fro# the
need of further help. &epeated help is no help at all.
Do not tal" of helping another% unless you can put hi#
beyond all need of help."
3;7. "'hen you ha!e understood that all e)istence%
in separation and li#itation% is painful%
and when you are willing and able to li!e integrally%
in oneness with all life% as pure being%
you ha!e gone beyond the need of help.
5ou can help another by precept and e)a#ple and%
abo!e all% by your being. 5ou cannot gi!e what you
do not ha!e and you don-t ha!e what you are not."
3;8. "5ou can only cease to be : as you see# to be now.
There is nothing cruel in what * say.
To wa"e up a #an fro# a night#are is co#passion.
5ou ca#e here because you are in pain% and all * say
is2 wa"e up% "now yourself% be yourself.
The end of pain lies not in pleasure.
'hen you reali$e that you are beyond both pain and
pleasure% aloof and unassailable% the the pursuit of
happiness ceases and the resultant sorrow too.
0or pain ai#s at pleasure and pleasure ends in pain%
relentlessly."
3;;. Questioner2 "*n the ulti#ate state there can
be no happiness4"
Nisargadatta2 "Nor sorrow. Cnly freedo#.
1appiness depends on so#ething or other
and can be lost= freedo# fro# e!erything depends on
nothing and cannot be lost. 0reedo# fro# sorrow has no
cause and therefore% cannot be destroyed.
&eali$e that freedo#."
3;<. "'hat is birth and death but the beginning and
the ending of a strea# of e!ents in consciousness4
6ecause of the idea of separation and li#itation
they are painful. Mo#entary relief fro# pain we call
pleasure : and we build castles in the air hoping for
endless pleasure which we call happiness.
*t is all #isunderstanding and #isuse.
'a"e up% go beyond% li!e really."
3;?. "1a!e your being outside this body of birth
and death and all your proble#s will be sol!ed.
They e)ist because you belie!e yourself born to die.
Fndecei!e yourself and be free.
5ou are not a person. "
3;@. "Gust loo" and re#e#ber% whate!er you percei!e
is not you% nor yours. *t is there in the field of
consciousness% but you are not the field
and its contents% nor e!en the "nower of the field.
Si#ply loo" at whate!er happens
and "now you are beyond it."
3;A. "+ll you need to do is to cease ta"ing
yourself to be within the field of consciousness.
Fnless you ha!e already considered these #atters
carefully% listening to #e once will not do."
3<0. "Cf all the people the "nower of the self%
the liberated #an% is the #ost trustworthy.
6ut #erely to trust is not enough.
5ou #ust also desire. 'ithout desire for freedo#
of what use is the confidence that you can acquire
freedo#4 Desire and confidence #ust go together.
The stronger your desire%
the easier co#es the help.
The greatest .uru is helpless as long as the
disciple is not eager to learn.
Bagerness and earnestness are all:i#portant.
>onfidence will co#e with e)perience.
6e de!oted to your goal and de!otion to hi#
who can guide you will follow.
*f your desire and confidence are strong%
they will operate and ta"e you to your goal%
for you will not cause delay by hesitation
and co#pro#ise.
The greates .uru is your inner self.
Truly% he is the supre#e teacher.
1e alone can ta"e you to your goal and he alone
#eets you at the end of the road.
>onfide in hi# and you need no outer .uru.
6ut again you #ust ha!e the strong desire to find
hi# and do nothing that will create obstacles
and delays. +nd do not waste energy and ti#e
on regrets. 9earn fro# your #ista"es
and do not repeat the#."
3<3. "9et us wait with i#pro!ing others until we
ha!e seen oursel!es as we are :: and ha!e changed.
There is no need to turn round and round in
endless questioning= find yourself and e!erything
will fall into its proper place."
3<2. "The body e)ists in ti#e and space%
transient and li#ited%
while the dweller is ti#eless and spaceless%
eternal and all:per!ading.
To identify the two is a grie!ous #ista"e
and the cause of endless suffering."
3<7. "5ou are the god of your world and you are
both stupid and cruel. 9et .od be a concept :
your own creation. 0ind out who you are%
how did you co#e to li!e% longing for truth%
goodness and beauty in a world full of e!il.
Cf what use is your arguing for or against .od%
when you ust do not "now who is .od
and what you are tal"ing about.
The .od born of fear and hope%
shaped by desire and i#agination%
cannot be the (ower That is%
the Mind and 1eart of the uni!erse."
3<8. "There are two le!els to consider :
the physical : of facts% and #ental of ideas.
* a# beyond both. Neither your facts%
nor ideas are #ine. 'hat * see is beyond.
>ross:o!er to #y side and see with #e."
3<;. "5ou are not here. * a# here. >o#e inH
6ut you don-t. 5ou want #e to li!e your life%
feel your way% use your language.
* cannot% and it will not help you.
5ou #ust co#e to #e. 'ords are of the #ind
and the #ind obscures and distorts.
1ence the absolute need to go beyond words and
#o!e o!er to #y side."
Questioner2 "Ta"e #e o!er."
Nisargadatta2 "* a# doing it% but you resist.
5ou gi!e reality to concepts%
while concepts are distortions of reality.
+bandon all conceptuali$ation
and stay silent and attenti!e.
6e earnest about it
and all will be well with you."
3<<. "'hy play with ideas4
6e content with what you are sure of.
+nd the only thing you can be sure of is -* a#-.
Stay with it% and reect e!erything else.
This is 5oga."
3<?. Questioner2 "* can reect only !erbally.
+t best re#e#ber to repeat the for#ula2
-This is not #e% this is not #ine.
* a# beyond all this.-"
Nisargadatta2 ".ood enough. 0irst Verbally%
then #entally and e#otionally% then in action.
.i!e attention to the reality within you
and it will co#e to light.
*t is li"e churning butter.
Do it correctly and assidiously and the result
is sure to co#e."
3<@. Questioner2 "1ow can the absolute be
the result of a process4"
Nisargadatta2 "5ou are right% the relati!e
cannot result in the absolute.
6ut the relati!e can bloc" the absolute%
ust as the non:churning of the crea#
#ay pre!ent butter fro# separating.
*t is the real that creates the urge=
the inner pro#pts the outer
and the outer responds in interest and effort."
3<A. "Don-t identify yourself with the world
and you will not suffer."
3?0. "'hat is the root of pain4
*gnorance of yourself.
'hat is the root of desire4
The urge to find yourself.
+ll creation toils for its self
and will not rest until it returns to it."
Questioner2 "'hen will it return4"
Nisargadatta2 "*t can return
whene!er you want it."
3?3. ".i!e up the idea of being
what you thin" yourself to be"
3?2. "'hat #atters is the idea you ha!e
of yourself% for it bloc"s you. .i!e it up."
3?7. "Basier to change% than to suffer.
.row out of your childishness% that is all."
3?8. "This is childishness%
clinging to the toys% to your desires
and fears% opinions and ideas.
.i!e it all up and be ready for the real to
assert itself. This self:assertion is best
e)pressed in the words2 -* a#-."
3?;. "So far you too" yourself to be
the #o!able and o!erloo"ed the i##o!able.
Turn your #ind inside out. C!erloo" the #o!able
and you will find yourself to be
the e!er:present% changeless reality%
ine)pressible% but solid li"e a roc"."
3?<. "5ou are conscious. 1old on to it."
3??. "*n witnessing% in awareness%
self:consciousness%
the sense of being this or that% is not.
Fnidentified being re#ains."
3?@. "'ho are you% who is unsatisfied4"
3?A. Questioner2 "+ll * "now is desire for
pleasure and fear of pain."
Nisargadatta2 "That is what you thin"
about yourself. Stop it.
*f you cannot brea" a habit all at once%
consider the fa#iliar way of thin"ing
and see its falseness.
Questioning the habitual
is the duty of the #ind.
'hat the #ind created%
the #ind #ust destroy.
Cr reali$e that there is no desire
outside the #ind and stay out."
3@0. "'hat * say is true% but to you
it is only a theory. 1ow will you co#e to
"now that it is true4
9isten% re#e#ber% ponder% !isuali$e%
e)perience. +lso apply it in your daily life.
1a!e patience with #e and abo!e all
ha!e patience with yourself%
for you are your only obstacle."
3@3. "To recie!e co##unication%
you #ust be recepti!e."
3@2. "+ll * can tell you
is the way * tra!eled
and in!ite you to ta"e it."
3@7. "+s far as * a# concerned%
#y teaching is si#ple2 trust #e for a while
and do what * tell you.
*f you perse!ere%
you will find that your trust was ustified."
3@8. Questioner2 "+nd what to do with people
who are interested% but cannot trust4"
Nisargadatta2 "*f they could stay with #e%
they would co#e to trust #e.
Cnce they trust #e%
they will follow #y ad!ice
and disco!er for the#sel!es."
3@;. "5ou see# to want instant insight%
forgetting that the instant is always preceded
by a long preparation.
The fruit falls suddenly%
but the ripening ta"es ti#e."
3@<. "+fter all% what * a# offering you
is the operational approach%
so current in 'estern science.
'hen a scientist describes an e)peri#ent
and its results%
usally you accept his state#ents on trust
and repeat his e)peri#ent as he describes it."
3@?. "To ha!e the direct e)perience
of a country one #ust go and li!e there"
3@@. "the scientific approach is for all.
Trust:test:taste."
3@A. ".i!ers there are #any=
where are the ta"ers4"
3A0. "'ho is willing to ta"e
what * a# willing to gi!e4"
3A3. "what can * do beyond showing you
the way to i#pro!e your !ision4"
3A2. "6ut while you repeat !erbally2
-gi!e% gi!e-% you do nothing to ta"e what is
offered. * a# showing you a short and easy
way to being able to see what * see%
but you cling to your old habits of thought%
feeling and action
and put all the bla#e on #e."
3A7. "'hate!er he does%
if he does it for the sa"e of finding
his own real self%
will surely bring hi# to hi#self."
3A8. "No need of faith
which is but e)pectation of results.
1ere the action only counts.
'hate!er you do for the sa"e of truth%
will ta"e you to truth.
Cnly be earnest and honest.
The shape it ta"es hardly #atters."
3A;. "The !ery facts of repetiton%
of struggling on and on
and of endurance and perse!erance%
in spite of boredo# and despair
and co#plete lac" of con!iction
are really crucial."
3A<. "there is a connection between the word
and its #eaning%
between action and its #oti!e.
Spiritual practice is will asserted
and re:asserted."
3A?. "Meet your own self.
6e with your own self% listen to it% obey it%
cherish it% "eep it in #ind endlessly.
5ou need no other guide.
+s long as your urge for truth
affects your daily life% all is well with you.
9i!e your life without hurting anybody.
1ar#lessness is a #ost powerful for# of 5oga
and it will ta"e you speedily to your goal.
This is what * call nisarga yoga%
the Natural yoga.
*t is the art of li!ing in peace and har#ony%
in friendliness and lo!e.
The fruit of it is happiness%
uncaused and endless."
3A@. "Turn within
and you will co#e to trust yourself."
3AA. "'hat pre!ents you fro# "nowing is not
the lac" of opportunity%
but the lac" of ability to focus in your #ind
what you want to understand.
*f you could but "eep in #ind
what you do not "now%
it would re!eal to you its secrets.
6ut if you are shallow and i#patient%
not earnest enough to loo" and wait%
you are li"e a child crying for the #oon."
200. "There is nothing wrong in repeating
the sa#e truth again and again
until it beco#es reality.
(eople need hearing words%
until facts spea" to the# louder than words"
To continue reading quotes by
Sri Nisargadatta Mahara
on the i#portance of practice% earnestness.
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