Welcome to Scribd. Sign in or start your free trial to enjoy unlimited e-books, audiobooks & documents.Find out more
Standard view
Full view
of .
Look up keyword
Like this
0 of .
Results for:
No results containing your search query
P. 1
Short Works on Sri Nisargadatta Maharaj and Sri Ramana Maharshi

Short Works on Sri Nisargadatta Maharaj and Sri Ramana Maharshi

|Views: 289|Likes:
Published by Pradeep Apte
These are some of my short works on Sri Nisargadatta Maharaj and Sri Ramana Maharshi
These are some of my short works on Sri Nisargadatta Maharaj and Sri Ramana Maharshi

More info:

Published by: Pradeep Apte on Sep 14, 2010
Copyright:Attribution Non-commercial


Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less





ByPradeep Apteaptep@yahoo.com apte98@gmail.com 
The Simple Teaching of Sri NisargadattaMaharaj
Excerpted from dialogue No.16 (Desirelessness, the Highest Bliss) from‘I AM THAT’ 
M: Why not turn away from the experience to the experiencer and realise the fullimport of the only true statement you can make:
'I am'
?Q: How is it done?M: There is no 'how' here. Just keep in mind the feeling
'I am'
, merge in it, till yourmind and feeling become one. By repeated attempts you will stumble on the rightbalance of attention and affection and your mind will be firmly established in thethought-feeling
'I am'
. Whatever you think, say, or do, this sense of immutable andaffectionate being remains as the ever-present background of the mind.Q: And you call it liberation?M: I call it normal. What is wrong with being, knowing and acting effortlessly andhappily? Why consider it so unusual as to expect the immediate destruction of thebody? What is wrong with the body that it should die? Correct your attitude to yourbody and leave it alone. Don't pamper, don't torture. Just keep it going, most of thetime below the threshold of conscious attention.Q: How does one go beyond the mind?M: There are many starting points -- they all lead to the same goal. You may beginwith selfless work, abandoning the fruits of action; you may then give up thinkingand end in giving up all desires. Here, giving up (tyaga) is the operational factor. Or,you may not bother about any thing you want, or think, or do and just stay put inthe thought and feeling
'I am'
, focussing
'I am'
firmly in your mind. All kinds of experience may come to you -- remain unmoved in the knowledge that allperceivable is transient, and only the
'I am'
endures.Q: I cannot give all my life to such practices. I have my duties to attend to.M: By all means attend to your duties. Action, in which you are not emotionallyinvolved and which is beneficial and does not cause suffering will not bind you. Youmay be engaged in several directions and work with enormous zest, yet remaininwardly free and quiet, with a mirror-like mind, which reflects all, without beingaffected.
Q: Is such a state realisable?M: I would not talk about it, if it were not. Why should I engage in fancies? Your ownself is your ultimate teacher (sadguru). The outer teacher (Guru) is merely amilestone. It is only your inner teacher, that will walk with you to the goal, for he isthe goal.Q: Please tell me which road to self-realisation is the shortest.M: No way is short or long, but some people are more in earnest and some are less.I can tell you about myself. I was a simple man, but I trusted my Guru. What he toldme to do, I did. He told me to concentrate on
'I am'
-- I did. He told me that I ambeyond all perceivables and conceivables -- I believed. I gave him my heart andsoul, my entire attention and the whole of my spare time (I had to work to keep myfamily alive). As a result of faith and earnest application, I realised my self (swarupa)within three years.You may choose any way that suits you; your earnestness willdetermine the rate of progress.Q: No hint for me?M: Establish yourself firmly in the awareness of 
'I am'
. This is the beginning andalso the end of all endeavour.
The body and world don’t exist
Pradeep Apte (aptep@yahoo.com)
Master: Since you firmly believe that ‘I am the body’, I point towards yourbody and ask you, whose body is this?Disciple: It’s my body.M: You have certain ideas about everything, all ideas are thoughts and allthese we collectively call the mind, whose mind is this?D: It’s my mind.M: You agree then that this body that I pointed out to and the mind I spokeof belong to you?D: Yes.M: That means they are your possessions, they belong to you and you aretheir possessor?D: Yes.M: If you are their possessor then can you be the possessions?D: No.M: Then you are neither the body nor the mind but their owner or possessor.D: Yes.M: Do you know the owner or the possessor?D: No
M: Which means you do not know who you are?D: NoM: Thus if you have no clear knowledge of who you are, all the learning,greatness and power you believe you have are false! Hence the first lessonyou have to learn is about your own self, you must know who you are, isn’tit?D: Yes, indeed.M: So your primary task is to launch an enquiry into yourself and know whoyou are by asking the question: Who am I?D: YesM: Apart from the reasoning that we began with, is there any way, methodor test by which we can determine a particular thing to be ‘not I’ or ‘notme’?D; Please tell me, I don’t know.M: Would it not be to ask as to whether you exist or not in the absence of that particular thing?D: Yes, that would be a convincing way.M: Because if you exist regardless of that particular thing being or not it’s‘not you’.D: Agreed.M: Your body with all its processes going on, we call it the gross body,while all that you have in mind we call it the subtle body.D: Dreams as well?M: While you are awake you know both the gross and the subtle body andwhen you are dreaming it is only the subtle body that is operating and givingyou all the experiences.D: And in deep sleep?M: In deep sleep the body and world do not exist, the mind has subsided andwith it go both the body and the world.D: It’s a total blank!M: You may say so, but your own existence as ‘I am’ was always there. Thisexistence of the ‘I am’ is experienced by one and all.D: How so? It was a total blank!M: Then how do say you slept well or were fast asleep without any content –which you are now calling a blank?D: I experienced it, I know it.M: Which means you were there in spite of the blank.D: Yes, I was there.M: The body and the world weren’t there but you were there, which meansthe body and the world don’t exist but you always do.

Activity (14)

You've already reviewed this. Edit your review.
1 thousand reads
1 hundred reads
Olga L Samper liked this
wprawn liked this
pdj3037930 liked this
mmakal liked this
Olga L Samper liked this
Olga L Samper liked this
hansgeorg liked this
mhansen liked this

You're Reading a Free Preview

/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->