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Sri Nisargadatta Maharaj
(1897-1981) indischer hinduistischer Weiser,
erleuchteter Heiliger der hinduistischen Advaita Vedanta-Tradition

 


 

Biographische Daten von Nisargadatta Maharaj

Nisargadatta Maharaj wurde schätzungsweise im März 1897 in Mumbai (Bombay) geboren. Es sind nur wenige Daten aus seiner Jugend bekannt. Sein Geburtsname war Maruti Kampli. Sein Vater war ein armer Mann, der einige Zeit als Hausan-
gestellter in Bombay arbeitete und später als Bauer im Dorf Kandalgaon in Ratnagiri im Distrikt Mahrashtra. Maruti genoss kaum Schulbildung. Als Kind half er seinem Vater bei der landwirtschaftlichen Arbeit. Als Maruti achtzehn Jahre alt war, starb sein Vater und hinterließ eine siebenköpfige Familie.

 

Es wird berichtet, dass er schon früh den religiösen Ausführungen eines frommer Brahmane namens Vishnu Haribhau Gore lauschte, der ein Freund seines Vater war. Nach dem Tode seines Vaters ging Nisargadatta nach Bombay, um dort kurzzeitig als schlecht bezahlter Bürobote und später als selbständiger Kleinhändler für Kinderkleider und Tabakwaren zu arbeiten, womit er sich einen gewissen finanziellen Rückhalt sicherte. Nisargadatta war Raucher und verkaufte Beedies, beliebte in-
dische Zigaretten, die in Tendu-Blättern (statt in Papier) eingerollt sind. 1924 heiratete er und bekam einen Sohn und drei Töchter.

 

Als er 34 Jahre alt war, nahm ihn sein Freund Yashwantrao Baagkar mit zu einer Abendveranstaltung seines Gurus Sri Siddharameshwar Maharaj. Dieser gab ihm ein Mantra und Anweisungen zur Meditation. Drei Jahre später hatte Maruti Visionen und verfiel in eine Art Trance. Etwas explodierte in ihm und er gebar das kosmische Bewusstsein und ging im ewigen Leben auf, wobei er seine persönliche Identität verlor. Er nahm den neuen Namen Nisargadatta an und betrieb weiterhin seinen Laden, doch sein Interesse an Profit erlosch. Später gab er sein Geschäft auf und lebte eine Zeit lang
als Bettelmönch (Saddhu), der barfuß durch das Himalaya-Gebirge wanderte. Den Rest seines Lebens verbrachte er
lehrend in Mumbai als der Nachfolger seines Gurus Sri Siddharameshwar Maharaj und Oberhaupt der Inchegari-Zweigs
von Navanath Sampradaya.

 

Nach Angaben des Lexikons der östlichen Weisheitslehren (Scherz-Verlag, 1986) hat Nisargadatta, der selbstverwirklichte Weise, keine Schule gegründet oder Philosophie gelehrt, sondern nur über das gesprochen, was er selbst erkannt und erfahren hatte, sein eigenes, wirkliches Selbst. Seine Anweisungen und Antworten auf Fragen zielen auf Selbsterfor-
schung im Sinne von Ramana Maharshi. Er war ein bedeutender Advaita-Lehrer, der in seinem Dachgeschoss in den
Slums in Mumbai brillante, aphoristische ad hoc Vorträge hielt und ein minimalistisches strenges Jnana-Yoga lehrte.

 

Maurice Frydman hat sie in den letzten zehn Lebensjahren von Nisargadatta zusammengetragen und ins Englische
übersetzt. Dadurch wurde Nisargadattas Lehre im Westen bekannt.

 

1976 fand sich unter den Zuhörern von Nisargadatta auch ein Mann namens Ramesh Balsekar ein. Und als der Krebs
im Endstadium Nisargadatta immer mehr am Sprechen hinderte, forderte er Ramesh auf, die Fragen der anwesenden Besucher anstelle seiner zu beantworten. Nisargadatta starb mit 84 Jahren im September 1981 in Bombay.

 

Quelle der biographischen Daten: ► Teilweise entnommen aus Sri Nisargadatta Maharaj,
Ich bin, Gespräche mit Sri Nisargadatta Maharaj. Teil 1, J. Kamphausen Verlag, 4. Auflage 1998

Kurzfassung der neun Kernsätze von Nisargadatta Maharajs Lehre

  1. Es gibt nur diese eine Substanz.
  2. Was du über dich selbst weißt, kam von außerhalb von dir, deswegen löse dich davon.
  3. Hinterfrage alles, glaube nichts.
  4. Um herauszufinden, wer du bist, musst du erst herausfinden, wer du nicht bist.
  5. Um etwas gehen zu lassen, musst du erst wissen, was es ist.
  6. Derjenige, der erfährt, ist ein Teil der Erfahrung.
  7. Alles, was du denkst zu sein – das bist du nicht.
  8. Halte dich an das ICH BIN, lasse alles Andere gehen.
  9. Alles, was du über dich weißt, kann nicht sein (frei übersetzt: ist nicht wahr).

 

Quelle: ► Dr. Stephen H. Wolinsky, US-amerikanischer Lehrer für Selbsterforschung und Kaschmirischer Shivaismus, Begründer
der Quantenpsychologie, Das Tao des Chaos. Quantenbewußtsein und das Enneagramm, Alf Lüchow Verlag, April 1996
Referenz: ► Gelöschte Zusammenfassung (der Lehre) von Nisargadatta Maharaj, präsentiert von der Webseite Zentrum-fuer-Psychosynthese.de, undatier

Zitate zum Thema Nisargadatta Maharaj

Zitate allgemein von Sri Nisargadatta Maharaj

  • Nach der Selbst-Verwirklichung sind alle Verhaltensweisen oder Handlungen, die durch den Körper eines Weisen
    zum Ausdruck kommen, spontan und frei von allen Bedingtheiten. Sie lassen sich nicht durch irgendeine Disziplin
    binden. Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the advaita vedānta tradition, Quelle unbekannt

 

  • Die Wahrheit verschafft dir nicht irgendeinen Vorteil. Sie gewährt dir nicht einen höheren Status oder Macht über andere. Das einzige, was du bekommst ist Wahrheit und die Freiheit vor der Fehleinschätzung und dem Irrtum.
    Quelle unbekannt

 

  • Die Erkenntnis lehrt mich, dass ich nichts bin.
    Die Liebe lehrt mich, dass ich alles bin. Dazwischen fließt mein Leben.

    Zitiert in: Rainer Kühn, , epubli, 7. August 2012; S. 129, neobooks, 21. November 2014

 

Ich bin. Gespräche mit Sri Nisargadatta Maharaj, Teil 1, J. Kamphausen Verlag, 4. Auflage 1998, 6. Auflage 2004

 

 

  • Sie sind nur für das verantwortlich, was Sie verändern können, und das Einzige, das Sie verändern können, ist Ihre Einstellung. Da liegt Ihre Verantwortung.

 

  • Sie kennen Ihren Willen erst, nachdem Sie gehandelt haben.

 

  • Der Haken ist in Ihrem Verstand, der darauf besteht, dort Dualität zu sehen, wo keine ist.

 

  • Gibt es im gesamten Universum eine einzige Sache von Wert? Ja, die Macht der Liebe. [...] Sie sind die Liebe selbst, wenn Sie keine Angst haben.

 

  • Sie können die Vollkommenheit nicht erkennen, Sie können nur die Unvollkommenheit erkennen. S. 157

 

  • Mit der Selbstverwirklichung werden Sie erkennen, dass Sie nie geboren wurden und nie irgendwelche Handlungen innerhalb der Dualität ausgeführt haben!

 

 

  • Gib' alle Fragen auf, außer der einen: Wer bin ich?

 

  • Der Guru ist Ihr eigenes Selbst.
  • Das eigene Selbst ist dein Höchster Lehrer (Sadguru). Der äußere Lehrer (Guru) ist lediglich ein Meilenstein. Nur
    dein innerer Lehrer wird dich zum Ziel führen, denn Er ist das Ziel.

 

  • Die Liebe sagt mir, dass ich Alles bin. Die Weisheit sagt mir, dass ich Nichts bin. Und dazwischen strömt mein
    Leben!

 

  • Was für eine Beziehung könnte es geben zwischen dem, was ist und dem, was zu sein scheint? Gibt es eine Bezie-
    hung zwischen dem Ozean und seinen Wellen? Die Realität lässt das Unreale erscheinen und vergehen. Vergäng-
    liche Momente, aneinander gereiht, schaffen die Illusion von Zeit, doch die zeitlose Realität des reinen Seins ist
    nicht die Bewegung, denn jegliche Bewegung bedarf eines unbewegten Hintergrundes. Es ist selbst der Hintergrund.
    Haben Sie es einmal in sich gefunden, wissen Sie, dass Sie es nie verloren hatten, dieses unabhängige Sein, unab-
    hängig von aller Teilung und Trennung. Doch suchen Sie es nicht im Bewusstsein, dort werden Sie es nicht finden.
    Suchen Sie es nirgendwo, denn nichts beinhaltet es. Im Gegenteil, es beinhaltet alles und manifestiert alles. Es ist
    wie das Tageslicht, das alles sichtbar macht und dabei selbst unsichtbar bleibt. S. 218-219

 

  • Alles Glück entspringt aus dem, was man dem SELBST zuliebe tut. […] Tun Sie nichts, was der segensreichen
    Realität in Ihrem Herzen unwürdig ist, und Sie werden glücklich sein und glücklich bleiben. Aber Sie müssen das
    SELBST suchen, und wenn Sie es gefunden haben, bei ihm bleiben.
    Ich bin. Teil 3, S. 241, J. Kamphausen Verlag, 1. Auflage 9. Juli 2003

 

Die ultimative Medizin, Noumenon, 17. September 2009, 2. überarbeitete Auflage 9. August 2013

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Bestätigt von den deutschen Hirnforschern Gerhard Roth und Wolf Singer

  • Alle Wege führen zur Unwirklichkeit. Wege sind Kreationen innerhalb des Wirkungsbereichs des Verstandes. Wege und Bewegung können sie deshalb nicht zur Wirklichkeit führen, weil ihre Funktion darin besteht, Sie in die Dimensionen des Wissens zu verstricken. Während die Wirklichkeit im "davor" vorherrscht.

 

Prior To Consciousness

  • Frage: Wie wächst man in die universale Liebe hinein?
    Antwort: Begreife das Falsche als falsch, das ist alles, was du tun kannst; du kannst das eine nicht in das andere umkehren. Jean Dunn, Prior to Consciousness, S. 1, Acorn Press, 2nd edition May 1990

Quotes by Sri Nisargadatta Maharaj

Personal avowals

  • To me nothing ever happens. There is something changeless, motionless, immovable, rock-like, unassailable; a solid mass of pure being-consciousness-bliss. I am never out of it. Nothing can take me out of it, no torture, no calamity.
    Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the advaita vedānta tradition, cited in: 35 Sri Nisargadatta Maharaj Quotes, presented by the blog successconsciousness.com, Remez Sasson, undated

 

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Maharaj's reply on several indignant protests over his incessant smoking of biddies (hand-made Indian cigarettes) that an enlightened man continued to smoke

  • Even after enlightenment the body is allowed to continue a few of its habits and to me it is not a big deal. Wake up, look through apparent appearances, examine your own righteousness and judgment, and separate the wheat from the chaff. If you can’t see beyond surface appearance and get caught up in your superficial judg-
    ments, then you have no business being here with me.
    Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the advaita vedānta tradition, cited in: Facebook entry, Non-Duality and Ethics, 9. October 2019

 

Recommendations

 

 

 

 

 

  • You are always seeking pleasure, avoiding pain, always after happiness and peace. Don't you see that it is
    your very search for happiness that makes you feel miserable? Try the other way: indifferent to pain and
    pleasure, neither asking nor refusing
    , give all your attention to the level on which 'I am' is timelessly present.
    Soon you will realize that peace and happiness are your very nature and it is only seeking them through some
    particular channels that disturb. Avoid the disturbance that is all. To seek there is no need; you would not seek
    what you already have. You yourself are God, the Supreme Reality. Sri Nisargadatta Maharaj (1897-1981) Indian
    Hindu sage of the Advaita Vedanta tradition, cited in: Instructions to a spiritual inquirer from Sri Nisargadatta, S. 240, undated

 

 

  • Look at your mind dispassionately; this is enough to calm it. When it is quiet, you can go beyond it. Do not keep it
    busy all the time. Stop it – and just be. If you give it a rest, it will settle down and recover its purity and strength.
    Constant thinking makes it decay. Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the advaita vedānta tradi-
    tion, cited in: 35 Sri Nisargadatta Maharaj Quotes, presented by the blogspot success consciousness, Remez Sasson, undated

 

 

 

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World

 

  • When you demand nothing of the world, nor of God, when you want nothing, seek nothing, expect nothing, then
    the Supreme State will come to you uninvited and unexpected.
    Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the advaita vedānta tradition, cited in: Quotefancy

 

 

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Nothing is one's property.

 

  • The true Guru will never humiliate you, nor will he estrange you from yourself. He will constantly bring you back to
    the fact of your inherent perfection and encourage you to seek within. He knows you need nothing, not even him,
    and is never tired of reminding you. But the self-appointed Guru is more concerned with himself than with his dis-
    ciples. Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the advaita vedānta tradition, I Am That. Talks with Sri Nisargadatta, Part 83, Chetana Publishing, Bombay, India, 1973, 1992; cited in: nonduality.com

 

 

 


 

 

 

 

  • The real does not die, the unreal never lived. Once you know death happens to the body and not to you, you just watch your body falling off like a discarded garment. The real you is beyond birth and death. The body will survive
    as long as it is needed. It is not important that it should live long. Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage
    of the advaita vedānta tradition, I Am That. Talks with Sri Nisargadatta, Chetana Publishing, Bombay, India, 1973, 1992

 

 

 

 

 

 

 

  • To be a living being is not the ultimate state; there is something beyond, much more wonderful, which is neither being nor non-being, neither living nor not-living. It is a state of pure awareness, beyond the limitations of space and time. Once the illusion that the body-mind is oneself is abandoned, death loses its terror, it becomes a part of living.
    Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the advaita vedānta tradition, I Am That. Talks with Sri Nisargadatta, 764, Acorn Press, Durham, North Carolina, 1973, June 1990, 2005

 

  • Most of our karma is collective. We suffer for the sins of others, as others suffer for ours. Humanity is one. Igno-
    rance of this fact does not change it. We would have been much happier people ourselves, but for our indifference
    to the suffering of others we cause our own suffering.
    Sri Nisargadatta Maharaj (1897-1981) Indian Hindu sage of the Advaita advaita vedānta tradition, Miguel-Angel Carrasco, editor,
    I Am That. Talks with Sri Nisargadatta, S. 465, Chetana, Bombay, 1992

 

  • Why push the Truth down unwilling throats? It cannot be done, anyhow. Without a receiver what can the giver do? Givers there are many; where are the takers? Sharing is a two-way street. Two are needed in sharing. Who is willing to take what I am willing to give? What can I do beyond showing you the way to improve your vision?
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, Acorn Press, 1973, June 1990

 

  • The very facts of repetition, of struggling on and on and on and of endurance and perseverance, in spite of boredom and despair and complete lack of conviction are really crucial. They are not important in themselves, but the sincerity behind them is all-important. There must be a push from within and pull from without.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, Acorn Press, 1973, June 1990

 

  • Learn to look without imagination, to listen without distortion: that is all. Stop attributing names and shapes to the essentially nameless and formless, realize that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience
    peace and freedom from fear.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, Acorn Press, 1973, June 1990

 

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Helping others

  • The only help worth giving is freeing from the need for further help. Repeated help is no help at all. Do not talk of helping another, unless you can put him beyond all need of help.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, chapter 34, Chetana Publishing, Bombay, India, 1973, 1992

 

  • NM: Even to say that you are not the body is not quite true. In a way you are all the bodies, hearts and minds and
    much more. Go deep into the sense of ‘I am’ and you will find. How do you find a thing you have mislaid or forgotten?
    You keep it in your mind until you recall it. The sense of being, of 'I am' is the first to emerge. Ask yourself whence it
    comes, or just watch it quietly. When the mind stays in the 'I am' without moving, you enter a state which cannot be
    verbalized but can be experienced. All you need to do is try and try again. After all the sense ‘I am' is always with
    you
    , only you have attached all kinds of things to it – body, feelings, thoughts, ideas, possessions etc. All these
    self-identifications are misleading.
    Because of them you take yourself to be what you are not. […] Memory crea-
    tes the illusion of continuity.
    In reality each experience has its own experiencer and the sense of identity is due to
    the common factor at the root of all experiencer-experience relations. Identity and continuity are not the same. Just
    as each flower has its own color, but all colors are caused by the same light, so do many experiences appear in the
    undivided and indivisible awareness, each separate in memory, identical in essence. This essence is the root, the foundation, the timeless and spaceless 'possibility' of all experience.
    Question: How do I get at it?
    NM: You need not get at it, for you are it. It will get at you, if you give it a chance. Let go your attachment to the
    unreal and the real will swiftly and smoothly step into its own.
    Stop imagining yourself being or doing this or
    that and the realization that you are the source and heart of all will dawn upon you. With this will come great love
    which is not choice or predilection, nor attachment, but a power which makes all things love-worthy and lovable.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, chapter 1 ending, S. 9-10, Acorn Press, 1973, June 1990

 

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  • Questioner: I am asking you a question and you are answering. Are you conscious of the question and the answer?
    Maharaj: in reality I am neither hearing nor answering. In the world of events the question happens and the answer hap-
    pens. Nothing happens to me. Everything just happens.
    Question: And you are the witness?
    Maharaj: What does witness mean? Mere knowledge. It rained and now the rain is over. I did not get wet. I know it rai-
    ned, but I am not affected. I just witnessed the rain.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, S. 35, Acorn Press, 1973, June 1990

 

 

  • Question: Are you living in the Supreme Unknown?
    NM: Where else?
    Question: What makes you say so?
    NM: No desire ever arises in my mind.
    Question: Are you then unconscious?
    NM: Of course not! I am fully conscious, but since no desire or fear enters my mind, there is perfect silence.
    Question: Who knows the silence?
    NM: Silence knows itself. It is the silence of the silent mind, when passions and desires are silenced.
    Question: Do you experience desires occasionally?
    NM: Desires are just waves in the mind. You know a wave when you see one. A desire is just a thing among
    many. I feel no urge to satisfy it, no action needs be taken on it.
    Freedom from desire means this: the compulsion to satisfy is absent.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, S. 67, Acorn Press, 1973, June 1990

 

  • Question: If I start the practice of dismissing everything as a dream, where will it lead me?
    NM: Wherever it leads you, it will be a dream. The very idea of going beyond the dream is illusory. Why go any-
    where? Just realize that you are dreaming a dream you call the world, and stop looking for ways out. The dream
    is not your problem. Your problem is that you like one part of your dream and not another. Love all, or none of it,
    and stop complaining. When you have seen the dream as a dream, you have done all that needs be done.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, S. 117, Acorn Press, 1973, June 1990

 

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Enlightened beings beyond world and time are beyond longevity.

  • A venerable Yogi, a master in the art of longevity, himself over 1000 years old, comes to teach me his art.
    I fully respect and sincerely admire his achievements, yet all I can tell him is: of what use is longevity to me?
    I am beyond time.
    However long a life may be, it is but a moment and a dream.
    In the same way I am beyond all attributes.
    They appear and disappear in my light, but cannot describe me.
    The universe is all names and forms, based on qualities and their differences, while I am beyond.
    The world is there because I am, but I am not the world.

 

  • NM: You are all drenched for it is raining hard. In my world it is always fine Weather. There is no night or day, no
    heat or cold. No worries beset me there, nor regrets. My mind is free of thoughts, for there are no desires to slave for.
    Question: Are there two worlds?
    NM: Your world is transient, changeful. My world is perfect, changeless. You can tell me what you like about
    your world – I shall listen carefully, even with interest, yet not for a moment shall I forget that your world is not,
    that you are dreaming.
    Question: What distinguishes your world from mine?
    NM: My world has no characteristics by which it can be identified. You can say nothing about it. I am my world. My
    world is myself. It is complete and perfect. Every impression is erased, every experience – rejected. I need nothing,
    not even myself, for myself I cannot lose.
    Question: Not even God?
    NM: All these ideas and distinctions exist in your world; in mine there is nothing of the kind. My world is single and
    very simple.
    Question: Nothing happens there?
    NM: Whatever happens in your world, only there it has validity and evokes response. In my world nothing happens.
    Question: The very fact of your experiencing your own world implies duality inherent in all experience.
    NM: Verbally – yes. But your words do not reach me. Mine is a non-verbal world. In your world the unspoken has
    no existence. In mine – the words and their contents have no being. In your world nothing stays, in mine – nothing
    changes.
    My world is real, while yours is made of dreams.
    Question: Yet we are talking.
    NM: The talk is in your world. In mine – there is eternal silence. My silence sings, my emptiness is full, I lack nothing. You cannot know my world until you are there.
    Question: It seems as if you alone are in your world.
    NM: How can you say alone or not alone, when words do not apply? Of course, I am alone for I am all.
    Question: Are you ever coming into our world?
    NM: What is coming and going to me? These again are words. I am. Whence am I to come from and where to go?
    Question: Of what use is your world to me?
    NM: You should consider more closely your own world, examine it critically and, suddenly, one day you will find
    yourself in mine.
    Question: What do we gain by it?
    NM: You gain nothing. You leave behind what is not your own and find what you have never lost – your own being.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, chapter 23, Acorn Press, 1973, June 1990

 

  • Questioner: I have definite spiritual ambitions. Must I not work for their fulfillment?
    No ambition is spiritual. All ambitions are for the sake of the ‘I Am’. If you want to make real progress you must give
    up all idea of personal attainment. In the lust for an everlasting personal bliss the mind is a cheat. The more pious it
    seems, the worse the betrayal.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, chapter 63, S. 286, Acorn Press, 1973, June 1990

 

  • My Guru ordered me to attend to the sense 'I am' and to give attention to nothing else. I just obeyed. I did not follow
    any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn away my
    attention from it and remain with the sense 'I am'. It may look too simple, even crude. My only reason for doing it
    was that my Guru told me so. Yet it worked!
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, chapter 75, S. 375, Acorn Press, 1973, June 1990

 

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Violence of the inner guru

 

  • Question: If the real is beyond words and mind, why do we talk so much about it?
    NM: For the joy of it, of course. The real is bliss supreme. Even to talk of it is happiness.
    Question: I hear you talking of the unshakable and blissful. What is in your mind when you use these words?
    NM: There is nothing in my mind. As you hear the words, so do I hear them. The power that makes everything
    happens makes them also happen.
    Question: But you are speaking, not me.
    NM: That is how it appears to you. As I see it, two body-minds exchange symbolic noises. In reality nothing
    happens.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, S. 419, Acorn Press, 1973, June 1990

 

 

  • Questioner: I understand one must give up one's family and possessions to become a disciple.
    Maharaj: It varies with the Guru. Some expect their mature disciples to become ascetics and recluses; some encou-
    rage family life and duties. Most of them consider a model family life more difficult than renunciation, suitable for a personality more mature and better balanced. At the early stages the discipline of monastic life may be advisable. Therefore, in the Hindu culture students up to the age of 25 are expected to live like monks – in poverty, chastity
    and obedience
    – to give them a chance to build a character able to meet the hardships and temptations of
    married life.
    Nisargadatta Maharaj, I Am That. Talks with Sri Nisargadatta, S. 461, Acorn Press, 1973, June 1990

 

 


 

Prior To Consciousness

  • Sitting in meditation helps the consciousness to blossom. It causes deeper understanding and spontaneous change in behavior. These changes are brought about in the consciousness itself, not in the pseudo-personality. Forced changes are at the level of the mind. Mental and intellectual changes are totally unnatural and different from the
    ones that take place in the birth principle. These take place naturally, automatically, by themselves, due to meditation.
    Nisargadatta Maharaj, Jean Dunn, Prior to Consciousness, S. 86, Acorn Press,
    2nd edition May 1990

 

  • Most of the people see the tree of knowledge and admire it, but what is to be understood is its source – the seed,
    the latent force from which it sprouts. Many people talk about it but only intellectually; I talk about it from direct
    knowledge
    . Nisargadatta Maharaj, Jean Dunn, Prior to Consciousness, S. 86, Acorn Press,
    2nd edition May 1990

 

 


 

Dialogues

  • Nisargadatta: To go beyond the mind, you must have your mind in perfect order. You cannot leave a mess behind and go beyond. He who seeks Liberation must examine his mind by his own efforts, and once the mind is purified by such introspection Liberation is obtained and appears obvious and natural.
    Question: "Then why are sadhanas prescribed?"
    Nisargadatta: Freedom to do what one likes is really bondage, while being free to do what one must, what is right, is real freedom.
    Question: How can the absolute be the result of a process?
    Nisargadatta: You are right, the relative cannot result in the absolute. But the relative can block the absolute, just as
    the non-churning of the cream may prevent butter from separating. It is the real that creates the urge; the inner
    prompts the outer and the outer responds in interest and effort. - You seem to want instant insight, forgetting that the
    instant is always preceded by a long preparation. The fruit falls suddenly, but the ripening takes time.
    The way to truth lies through the destruction of the false. To destroy the false, you must question your most
    inveterate beliefs.
    Nisargadatta Maharaj, Robert Powell, editor, The Ultimate Medicine. Dialogues with a Realized Master, North Atlantic Books, 1st edition 28. September 2006

 

  • How to find the right Guru?
    Questioner: How will I find a Guru whom I can trust?
    wpe:Nisargadatta_Maharaj'Maharaj: Your own heart will tell you.
    Questioner: Must I not examine the teacher before I put myself entirely into his hands?
    Maharaj: By all means examine! But what can you find out? Only as he appears to you on your own level.
    Questioner: I shall watch whether he is consistent, whether there is harmony between his life and his teaching.
    Maharaj: You may find plenty of disharmony – so what? It proves nothing. Only motives matter. How will you know his motives?
    Questioner: I should at least expect him to be a man of self-control who lives a righteous life.
    Maharaj: Such you will find many – and of no use to you. A Guru can show the way back home, to your real self. What has this to do with the character, or temperament of the person he appears to be? Does he not clearly tell you that he
    is not the person? The only way you can judge is by the change in yourself when you are in his company. If you feel more at peace and happy, if you understand yourself with more than usual clarity and depth, it means you have met
    the right man (or woman).
    Nisargadatta Maharaj, Robert Powell, editor, The Ultimate Medicine. Dialogues with a Realized
    Master
    , North Atlantic Books, 1st edition 28. September 2006

 

The Sense of "I am" (Consciousness)

  • When I met my Guru, he told me: You are not what you take yourself to be. Find out what you are. Watch the sense
    'I am', find your real Self.
    I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon!

    My teacher told me to hold on to the sense 'I am' tenaciously and not to swerve from it even for a moment. I did my
    best to follow his advice and in a comparatively short time I realized within myself the truth of his teaching. All I did
    was to remember his teaching, his face, his words constantly. This brought an end to the mind; in the stillness of the
    mind I saw myself as I am – unbound.

    I simply followed (my teacher's) instruction which was to focus the mind on pure being 'I am', and stay in it. I used
    to sit for hours together, with nothing but the 'I am' in my mind and soon peace and joy and a deep all-embracing
    love became my normal state. In it all disappeared – myself, my Guru, the life I lived, the world around me. Only
    peace remained and unfathomable silence. Nisargadatta Maharaj, short text The Sense of "I am" (Consciousness),
    undated

 

Reference: en.Wikiquote entry Nisargadatta Maharaj

Zitate von anderen Quellen

  • Alles, was du weißt, weißt du nur vom Hörensagen. Alles, was du über dich selbst weißt, kam von außen. Lass es los.
    Dr. Stephen H. Wolinsky, US-amerikanischer Lehrer für Selbsterforschung und Kaschmirischer Shivaismus, Ich bin dieses Eine. Begegnungen mit Sri Nisargadatta Maharaj, VAK-Verlag, 2002

 

  • Der Beobachter, die Beobachtung und die beobachtete Welt erscheinen gemeinsam und lösen sich gemeinsam auf. Hinter all dem steht die Leere. Die Leere ist alles, was ist.
    Dr. Stephen H. Wolinsky, US-amerikanischer Lehrer für Selbsterforschung und Kaschmirischer Shivaismus, Ich bin dieses Eine. Begegnungen mit Sri Nisargadatta Maharaj, VAK-Verlag, 2002

Quotes by various other sources

  • Question: Is there an observable difference between the saint and the sage?
    Answer: Yes, that may be so. The way of spiritual purification and perfection will lead to a personality that is seen as more "saintly" or pure. In contrast, the enlightened sage has no interest in either the body or the personality and may therefore seem to the ordinary person to be more gruff or even unkempt.
    Nisargadatta Maharaj (consciousness level over 700), for example, smoked endlessly Indian cigarettes, pounded on the table when he got excited, and exhibited his ordinary personality. A Zen master can be very abrupt and brisk; however, the love is the same in all but is merely expressed differently.
    Dr. David R. Hawkins (1927-2012), The Eye of the I, S. 353, revised edition 2002

 

 

Links zum Thema Nisargadatta Maharaj

Literatur


  • Ramesh Balsekar (1917-2009) controversial Indian Advaita teacher, disciple and translator of Sri Nisargadatta Maharaj, Pointers. Wegweisende Gespräche mit Sri Nisargadatta Maharaj, J.Kamphausen Verlag, Juli 1999

Literature by N. Maharaj (engl.)

Literature about N. Maharaj (engl.)

Externe Weblinks

External web links (engl.)


  • Nisargadatta.net
  • Realization.org, presented by realization.org, biography and photos of
    Nisargatta Maharaj [Biographie und Fotos von Nisargatta Maharaj]
  • Nisargadatta Maharaj, presented by Spiritualteachers.org offering related links [mit weiterführenden Links]

Audio- und Videolinks

Audio and video links (engl.)

 

ttp://www.netinetimedia.com/films_iamthatiam.shtml|I Am That I Am. Experience the teachings of Sri Nisargadatta Maharaj]], 2:30:00 duration, produced by NetiNeti Films, ~2012

 

Interne Links

Hawkins

 

 

Anhand der Skala des Bewusstseins (Gradeinteilung von 1-1000), erarbeitet von Dr. David R. Hawkins, hat Nisargadatta Maharaj einen Bewusstseinswert von 720. Innerhalb von Hawkins' System rangiert der Lehrer Nisargadatta Maharaj als erleuchteter Weiser im Bereich der nichtdualen Schöpfungsebene.
Quelle: Transcending the Levels of Consciousness. The Stairway to Enlightenment, S. 293, 2006

 

Letzte Bearbeitung:
16.02.2024 um 22:48 Uhr

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