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I AM THAT
Dialogues of Sri Nisargadatta Maharaj
That in whom reside all beings and who resides in all beings, who is the giver of grace to all, the Supreme Soul of the universe, the limitless b eing -- I am that.
Amritbindu Upanishad
That which permeates all, which nothing transcends and which, like the universal space around us, fills everything completely from within and without, that Supreme non-dual Brahman -- that thou art.
Sankaracharya
The seeker is he who is in search of himself.
Give up all questions except one: 'Who am I?' After all, the only fact you are sure of is that you are. The 'I am' is certain. The 'I am t his' is not.
Struggle to find out what you are in reality.
To know what you are, you must first investigate and know what you are not. Discover all that you are not -- body, feelings thoughts, time, space, t his or that -- nothing, concrete or abstract, which you perceive can be you. Th e very act of perceiving shows that you are not what you perceive. The clearer you understand on the level of mind you can be described in negative terms only, the quicker will you come to the end of your search and realise that you are the limitless being.
Sri Nisargadatta Maharaj
Table of Contents
Foreword
Who is Sri Nisargadatta Maharaj?
Translators Note
Editors Note
1. The Sense of 'I am'
2. Obsession with the body
3. The Living Present
4. Real World is Beyond the Mind
5. What is Born must Die
6. Meditation
7. The Mind
8. The Self Stands Beyond Mind
9. Responses of Memory
10. Witnessing
11. Awareness and Consciousness
12. The Person is not Reality
13. The Supreme, the Mind and the Body
14. Appearances and the Reality
15. The
Jnani
16. Desirelessness, the Highest Bliss
17. The Ever-Present
18. To Know What you Are, Find What you
Are Not
19. Reality lies in Objectivity
20. The Supreme is Beyond All
21. Who am I?
22. Life is Love and Love is Life
23. Discrimination leads to Detachment
24. God is the All-doer, the
Jnani a Non-doer
25. Hold on to 'I am'
26. Personality, an Obstacle
27. The Beginningless Begins Forever
28. All Suffering is Born of Desire
29. Living is Life's only Purpose
30. You are Free NOW
31. Do not Undervalue Attention
52. Being Happy, Making Happy is the
Rhythm of Life
53. Desires Fulfilled, Breed More Desires
54. Body and Mind are Symptoms of
Ignorance
55. Give up All and You Gain All
56. Consciousness Arising, World Arises
57. Beyond Mind there is no Suffering
58. Perfection, Destiny of All
59. Desire and Fear: Self-centred States
60. Live Facts, not Fancies
61. Matter is Consciousness Itself
62. In the Supreme the Witness Appears
63. Notion of Doership is Bondage
64. Whatever pleases you, Keeps you Back
65. A Quiet Mind is All You Need
66. All Search for Happiness is Misery
67. Experience is not the Real Thing
68. Seek the Source of Consciousness
69. Transiency is Proof of Unreality
70. God is the End of All Desire and
Knowledge
71. In Self-awareness you Learn about
Yourself
72. What is Pure, Unalloyed, Unattached is
Real
73. Death of the Mind is Birth of Wisdom
74. Truth is Here and Now
75. In Peace and Silence you Grow
76. To Know that You do not Know, is True
Knowledge
77. 'I' and 'Mine' are False Ideas
32. Life is the Supreme Guru
33. Everything Happens by Itself
34. Mind is restlessness Itself
35. Greatest Guru is Your Inner Self
36. Killing Hurts the Killer, not the Killed
37. Beyond Pain and Pleasure there is Bliss
38. Spiritual Practice is Will Asserted and Re-
asserted
39. By Itself Nothing has Existence
40. Only the Self is Real
41. Develop the Witness Attitude
42. Reality can not be Expressed
43. Ignorance can be Recognised, not
Jnana
44. 'I am' is True, all else is Inference
45. What Comes and Goes has no Being
46. Awareness of Being is Bliss
47. Watch Your Mind
48. Awareness is Free
49. Mind Causes Insecurity
50. Self-awareness is the Witness
51. Be Indifferent to Pain and Pleasure
78. All Knowledge is Ignorance
79. Person, Witness and the Supreme
80. Awareness
81. Root Cause of Fear
82. Absolute Perfection is Here and Now
83. The True Guru
84. Your Goal is Your Guru
85. 'I am': The Foundation of all Experience
86. The Unknown is the Home of the Real
87. Keep the Mind Silent and You shall
Discover
88. Knowledge by the Mind, is not True
Knowledge
89. Progress in Spiritual Life
90. Surrender to Your Own Self
91. Pleasure and Happiness
92. Go Beyond the l-am-the-body Idea
93. Man is not the Doer
94. You are Beyond Space and Time
95. Accept Life as it Comes
96. Abandon Memories and Expectations
97. Mind and the World are not Separate
98. Freedom from Self-identification
99. The Perceived can not be the Perceiver
100. Understanding leads to Freedom
101.
Jnani does not Grasp, nor Hold
Appendix-1: Who is Sri Nisargadatta Maharaj
Appendix-2: Navnath Sampradaya
Foreword
That there should be yet another addition of I AM THAT is not surprising , for the sublimity of the words spoken by Sri Nisargadatta Maharaj, their directness and the lucid ity with which they refer to the Highest have already made this book a literature of paramount import ance. In fact, many regard it as the only book of spiritual teaching really worth studying. There are various religions and systems of philosophy which claim to end ow human life with meaning. But they suffer from certain inherent limitations. They couch i nto fine-sounding words their traditional beliefs and ideologies, theological or philosophical. Believ ers, however, discover the limited range of meaning and applicability of these words, sooner or lat er. They get disillusioned and tend to abandon the systems, in the same way as scientific theories are abandoned, when they are called in question by too much contradictory empirical data. When a system of spiritual interpretation turns out to be unconvincing a nd not capable of being rationally justified, many people allow themselves to be converted to so me other system. After a while, however, they find limitations and contradictions in the other sy stem also. In this unrewarding pursuit of acceptance and rejection what remains for them is only scepti cism and agnosticism, leading to a fatuous way of living, engrossed in mere gross utilities of life, just consuming material goods. Sometimes, however, though rarely, scepticism gives rise to an in tuition of a basic reality, more fundamental than that of words, religions or philosophic systems. S trangely, it is a positive aspect of scepticism. It was in such a state of scepticism, but also hav ing an intuition of the basic reality, that I happened to read Sri Nisargadatta Maharaj's I AM THAT . I was at once struck by the finality and unassailable certitude of his words. Limited by their very nature though words are, I found the utterances of Maharaj transparent, polished windows, as it wer e. No book of spiritual teachings, however, can replace the presence of the teacher himself. Only the words spoken directly to you by the Guru shed their opacity completely.
In a Guru's presence the
last boundaries drawn by the mind vanish. Sri Nisargadatta Maharaj is in deed such a Guru. He is not a preacher, but he provides precisely those indications which the se eker needs. The reality which emanates from him is inalienable and Absolute. It is authentic. Ha ving experienced the verity of his words in the pages of I AM THAT, and being inspired by it, many f rom the West have found their way to Maharaj to seek enlightenment. Maharaj's interpretation of truth is not different from that of
Jnana Yoga/Advaita Vedanta
. But, he has a way of his own. The multifarious forms around us, says he, are con stituted of the five elements. They are transient, and in a state of perpetual flux. Also the y are governed by the law of causation. All this applies to the body and the mind also, both of which are transient and subject to birth and death. We know that only by means of the bodily senses and the mind can the world be known. As in the Kantian view, it is a correlate of the human knowing su bject, and, therefore, has the fundamental structure of our way of knowing. This means that time, s pace and causality are not 'objective', or extraneous entities, but mental categories in whic h everything is moulded. The existence and form of all things depend upon the mind. Cognition is a me ntal product. And the world as seen from the mind is a subjective and private world, which changes c ontinuously in accordance with the restlessness of the mind itself. In opposition to the restless mind, with its limited categories -- inten tionality, subjectivity, duality etc. -- stands supreme the limitless sense of 'I am'. The only thing I can be sure about is that 'I am'; not as a thinking 'I am' in the Cartesian sense, but without any predi cates. Again and again Maharaj draws our attention to this basic fact in order to make us realise our '
I am-ness' and thus get rid of
all self-made prisons. He says: The only true statement is 'I am'.
All else is mere inference. By no
effort can you change the 'I am' into 'I am-not'. Behold, the real experiencer is not the mind, but myself, the light in w hich everything appears. Self is the common factor at the root of all experience, the awareness in whi ch everything happens. The entire field of consciousness is only as a film, or a speck, in 'I am '. This 'I am-ness' is, being conscious of consciousness, being aware of itself. And it is indescribab le, because it has no attributes. It is only being my self, and being my self is all that ther e is. Everything that exists, exists as my self. There is nothing which is different from me. There is no dua lity and, therefore, no pain. There are no problems. It is the sphere of love, in which everything is perfect. What happens, happens spontaneously, without intentions -- like digestion, or the grow th of the hair. Realise this, and be free from the limitations of the mind. Behold, the deep sleep in which there is no notion of being this or that . Yet 'I am' remains. And behold the eternal now . Memory seems to being things to the present out of the past, but all t hat happens does happen in the present only. It is only in the timeless now that phenomena manifest themselves. Thus, time and causality do not apply in reality. I am prior to the world, body and mind. I am the sphere in which they appear and disappear. I am the source of them all, the universal power by which the world with its bewildering diversity becomes manifest In spite of its primevality, however, the sense of 'I am' is not t he Highest. It is not the Absolute. The sense, or taste of 'I am-ness' is not absolutely beyond time. Bein g the essence of the five elements, it, in a way, depends upon the world. It arises from the body, which, in its turn, is built by food, consisting of the elements. It disappears when the body dies, like the s park extinguishes when the incense stick burns out. When pure awareness is attained, no need exists any more, not even for 'I am', which is but a useful pointer, a direction-indicator towards the
Absolute. The awareness 'I am'
then easily ceases. What prevails is that which cannot be described, tha t which is beyond words. It is this 'state' which is most real, a state of pure potentiality,quotesdbs_dbs5.pdfusesText_9
Meditations With Sri Nisargadatta Maharaj - PDFDrive