This action might not be possible to undo. Are you sure you want to continue?
By Pradeep Apte ( firstname.lastname@example.org)
About this work Section One is a collection of some short quotes jotted down by me while I was compiling the ‘I am quotes’ or preparing ‘The Nisargadatta Gita’. Section Two has two short lectures prepared from matter composed by Mr.Vijayendra Deshpande and sent to me after the completion ‘I am Unborn’. These are not actual lectures but have just been so arranged for my own understanding of what Maharaj said to visitors on or around these dates. For the matter in Section Two I shall forever remain indebted to Vijay.
1. Do you accept completely the knowledge that you do not exist? 2. The moment you know ‘you are’, you are individuality. When you do not know ‘you are’, you are perfect in the Absolute. 3. I am the infinite, timeless Absolute, Awareness without being aware of Awareness. As the infinite I express myself as finite, as the timeless I express myself as time. 4. Your ‘being’ depends on the body-mind – how can this be true? Can that which depends on anything be the truth? 5. If you are convinced that everything you see is unreal, then why hang onto the unreal principle? 6. All the pride of being is based on the body-mind, the ‘beingness’, it’s a temporary phase, hence unreal. The One who understands this is the Eternal. 7. Whatever is supposedly happening is an illusion. Nothing is really happening, because the basic concept ‘beingness’ is itself an illusion.
14. You are the unborn. The individual as such has never come into being. You are then the Absolute. Where is the person who should hold onto the worldly life or should give it up? The question does not arise.8. Your ‘being’ is an illusion from the Absolute standpoint. 13. Charged up with this knowledge no difficulty can touch you. 10. thus there is no need to identify with anything. There is no ‘presence’ in the Absolute. Hold on to the ‘being’ only. The feeling ‘I am’ or ‘being’ has occurred due to its association with the body-mind. 12. Unless you negate individuality there will never be any understanding. Take rest there and you would merge in the Satguru (Non-beingness or the Absolute). 11. In the ultimate Awareness nothing has any consciousness of being present. Stay put in your ‘being’ then that primary desire ‘to be’ would drop off. 15. 9. In reality you are none of these. as it would one day take you to the ‘non-being’ or unborn. . The darkness you see on closing your eyes in the shade of the Guru’s (Beingess) grace.
‘Parabrahman’ (The Absolute) is your eternal state. A simple remedy to enjoy eternal bliss is to know that you are not the body. 22. whoever goes there disappears. Nothing was. it’s easy. If it clicks. Nothing appears to become something for sometime. Nothing remains. . Nothing is. if not. it’s difficult. Something appears to become Nothing. The Supreme state is of utter silence and silence. you cannot remember it because you have never forgotten it. 17. In the very centre of consciousness. 20. The very identity with which you try to understand everything is unreal. The Supreme state is like a hole in the paper. 19. When your individuality is dissolved you will not see any individuality anywhere. in it yet not made up of it.16. yet beyond it 21. Nothing is. 18. There is only one truth in the world and that is that everything is unreal. it is just a functioning of consciousness.
No experience can answer it as the Self is beyond experience. . 26. If you have understood that there is no ‘knower’. everything is over. there it helps going beyond experience. You are not whatever you understand. 28. 24. The ‘Jnani’ is not indifferent. To anyone who is interested in worldly activities and pleasures. which is the elimination of the person. 27. When by the ‘law of being’ one finds the way to return (Nivritti). how can unworldly wisdom ever come near him? 29. The question ‘Who am I?’ has no answer. he abandons all motives (Pravritti). then you will throw up your hands and give up everything. You do everything but miss the essential. 30. in nonunderstanding you understand yourself.23. The Absolute cannot be understood. 25. When you understand that the ‘I am’ is itself an illusion. Understanding goes only up to the ‘I am’ sense. he is impartial.
you cannot know it. So you should hold on to the indwelling principle. 35. in the process. the ‘beingness’ only. There is permanent identity within you that never goes away. 36. without the knowledge ‘you are’. but you in your true nature are unborn and indestructible. You as the Absolute are neither the ‘beingness’ nor the activities that go on in it. it has never gone anywhere. 32. In the absence of a body form the ‘beingness’ cannot know itself. . for on doing so it becomes impermanent or unreal. realize it. 37. Whatever is seen or perceived is continuously in a state of creation and destruction. that’s all. Your true state is always there. 34. you will transcend into the ‘beingness’ first and later you will even transcend ‘beingness’. 33. You cannot objectify it.31. Go to the root of your ‘beingness’. the ‘beingness’ will be transcended and only the ultimate ‘You’ will remain. If you do not identify with the body-mind sense.
As long as the ‘beingness’ is there you are the ‘beingness’. you may do whatever you like. from the eternal position there is nothing. I am not this body. You are complete. At the worldly level. 44. 39. you have no standpoint so what can be said? 42. Please apprehend clearly that you are the Absolute bereft of any body identity. you are the Absolute. When the ‘beingness’ is not. 40. So long as you identify with the body you must follow the scriptures. when this identification is gone. Whatever spiritual or worldly activities that are happening through your ‘beingness’ are merely entertainment for passing time. nor the man in front of you. in reality. 41. 45. The point is to be fully aware that neither you. perfect and the unborn. At the highest level. Finally you will understand that whatever you have understood is not the truth. nothing is. everything is. but I am the formless nameless knowledge indwelling in it – the ‘I am’.38. are mere bodies. All talking can be from the temporary ‘beingness’. . 43.
You are not whatever you observe. 51. reject everything that you observe and finally settle down where there is no more observation. and witnessing of the ‘beingness’ happens to the Absolute. 48. it is just an idea to remove all the ideas that you have accumulated due to your association with the body and mind. Actually there is no ‘going beyond’. whatever you have read and have a firm conviction about ‘That’. Isn’t it amusing that the very teaching which destroys an individual is exactly what the individual wants? 53. 47. At the highest level of ‘Parabrahman’ everything is useless. 50. The primary illusion ‘I am’ develops and moves through the four types of speech using the body and life force (‘prana’). There are two witnessing stages: ‘beingness’ witnesses all this manifestation. 52. The indication of your progress is your disinclination to associate with normal people and your desires and expectations get less and less. Discard whatever you know. about which nobody knows anything. .46. even ‘Brahman’ is reduced to an illusion. 49.
To know that nothing is. 56. it shows that the teaching has not been taken to heart and translated into action in full. including you yourself is liquidated – then you are liberated. 57. I am not the body. Total negation or rejection of all that is perceivable and conceivable is needed – then and only then you can disappear. when knowledge recognizes this it’s called Self-realization. there is no individuality but applies to everything that is present. The seeker disappears in the seeking. what are you waiting for? Is it the fear of elimination as a person? It should be. 59. To know that you are nothing is liberation. 60. is true knowledge.54. . 55. All delay is a waste of time. there is nothing more to be done. This sense of presence is as such. Relatively there can be true knowledge of things but absolutely there are no things. the unreality of the ‘beingness’ as ‘born’ is realized and it’s all over. if you are still going ups and downs in your moods. for there can be no other reason. 58. 61. All real progress is irreversible. All your knowledge. I am not the words.
62. that’s all. when the relative is over the absolute remains. You are already that. 68. so how can you know something you already are? A subject-object relationship is impossible! . When the words are spoken there is silence. The relative and the absolute are identical. Shift your attention from words to silence and you will hear it. 65. Understand the birth principle (‘Turiya’ or the ‘I am’ without words) and be free from it (‘Turiyatita’). Whatever you are changelessly. when you stay put in your ‘beingness’ for some time.) 67. There is no such thing as seeing the real. That’s why you cannot forget you true state and that’s why you cannot remember it (you can only remember what you forget. You cannot know the knower for you are the knower. 63. Who is to see what? You can only be the real – which you are anyhow. The primary desire is ‘to be’. the desire ‘to be’ will droop off – then you are the Absolute. 64. Your true nature is a fact. 66. that you are beyond doubt. Whatever you can forget is not the truth or eternal – always remember that.
It is only these two states that have to be understood. . 75. That the world never occurred or existed – if this is indeed your conviction. what is left? Whose enlightenment and what enlightenment? 76. 73. He who claims to have gained true knowledge and yet is still worried as to what will happen to him. 70. that very knowledge will clear all your doubts and everything will be opened to you. you are ‘Parabrahman’ or the Absolute. 71. 72.69. Effortlessly you are ‘That’. beyond which the perceptible will become imperceptible. Stabilize yourself in the indwelling knowledge that ‘you are’ and then. only you must stand for it by conviction. I am perceptible from one point to another. Once you abide that you are the indwelling principle and not the body – that is enough. there is nothing else to be done. This belief gone. It is the ‘Sadhana’ that matters and not the gathering of concepts. 74. The imperceptible is my original state. The shackles are only of name and belief that you were born and are a person with a body and mind. cannot be considered a ‘Jnani’.
. Yours is the power of perception. 80. ‘Jnana yoga’ means to inquire how the ‘I-am-ness’ and the world came about. similarly ‘beingness’ is a conjunction. But the observer is neither the medium nor the field of observation. The ‘beingness’ is something like a telescope. The primary cause for the rising of the relative out of the absolute is beyond explanation. like two intimate friends. The reason there is no realization in spite of all your trouble is that you are trying to identify with the body. when it is removed no duality remains. You don’t give up that identification. 81. 79. not what you perceive. in perfect harmony.77. a medium for observation. to understand that they are one and realize finally that you are neither but beyond them. but knowing requires ‘being’. Remove the conjunction ‘and’ between ‘you and I’ and no duality exists. ‘Being’ doesn’t require knowing. 78. 82. 83. suddenly start to quarrel.
You have to stay with the fact that you are neither this body nor this mind. 88. is already Self-realization. 86. Resist you old ways by telling yourself: ‘No. I do not need it. Don’t try to know the truth. I do not want it. No problem is solved completely but you can withdraw from it to a level on which it does not operate. You are that dimensionless point of awareness which when moves creates the illusion of the world and which when stops is the Absolute reality.84. To know that that you are neither in the body nor in the mind. . not so. The utility and futility of words must be understood. it cannot be so. you can know only what is not true – which is enough to liberate you from the false. 89. though aware of both. I am not like this. There is a season for trusting and distrusting words. only then you will grow and go altogether beyond into a different world of truth and fearless love.’ Surely a day would come when the entire structure of error and despair would collapse and the ground will be free for a new life. 85. 87. Words serve a limited purpose of inter-personal communication and technical know-how. 90.
unperceived it causes perception. 95. then all will come to you. unfelt it causes feeling. 92. 96. without interest nothing can be done. . Keep quiet. it will deeply affect the changeable. There is no need to destroy or put an end to the mind. Do not rely on your work for realization. spaceless.91. non-being it gives birth to being. Your hope lies in keeping silent in the mind and quiet in your heart. once you are there you are home everywhere. unthinkable it causes thought. 97. Do your work in the world but inwardly keep quiet. but you must be interested. Only see that there is no happiness in what you desire. The unchangeable can only be realized in silence. 93. itself remaining un affected. causeless being because you are so engrossed in the world. You do not know your timeless. It is the immovable background of motion. 94. There maybe pleasure which is always wrapped up with pain. it may profit others but not you. Once realized. All this is not very difficult to understand and practice. It has only to be put at its proper place and work which is the liberation of the mind. Only the changeable can be thought and talked about. The Source is dark itself yet makes everything shine.
99.98. If you persevere and try earnestly. Allot some daily for sitting quietly and trying to go beyond the personality with all its addictions and obsessions. 100. there can be no failure. questions arise only to an entity. If you have really understood the core of the matter no questions can arise. Keep trying until you succeed. ******** .
Cognizance is knowledge. In what state are you going to be at the time of death? In your lifespan you have acquired many skills. 1981 What image of yourself are you going to collect from here and go? You had come to the market to sell your wares (yourself) and return with money (your true Self). it is a mental interpretation. is knowledge. cognizance as a whole. ‘I have understood’ (individually) is wrong. When we wake up in the morning. so talk with reference to that only. What one understands as knowledge of any kind it is only due to the arising of consciousness which . did you exist or not? Did you understand the actual state of affairs? You have come here to recognize yourself. we pollute it with the mind and label it. If understood directly. then what is the value of manifestation? Whatever is perceived is as good as toilet paper or toilet water. no sound or reply. Doubt is when something is not intuitively understood. What is the need to speak irreverently? When this understanding has taken place. by itself. What is the principle common to all? You know all things because of what? It is really simple. the sense of being is immediate. What is doubt? It is that when you have not directly understood. no emanations.prior to birth or the emanation of knowledge ‘I am’. So you have come here and collected what? Are you returning and yet carrying yourself? You should be word-free. without any label. but instead of intimately understanding it. At the so-called time of death with what language are you going to die? Which is your most appropriate place of abidance? Which is the state that is truthful and eternal? Understand this .Section Two Talk 1 Feb 4. by itself. Let us presume we have carried out all out duties towards the world. there are no doubts. Pure understanding has no duality.
You are not a personality. My attention is not drawn to incidents because my attention is not drawn to myself – the consciousness. But prior to birth. That consciousness is the manifest experience. as a third party. and illusion. I recognize it. come birth and now you are loquacious and say ‘I am Brahman”. ‘Parabrahman’ is. I am not that. Total Consciousness is unsaddled. But you think of the ‘Parabrahman’ as something. so the attributeless state is not a third party. The sense of being is always there and it is in it that all knowledge is achieved.itself is an illusion. I have understood the precious jewels – their outcome was a diadem. I have understood its value (Consciousness’). and ‘unhappy’ are saddled on it by the ‘I’ or the mind which is the root of all misery. but in the process of recognition. is changeable and our experience. The Brahman (cosmic creative principle) which gives rise to consciousness has spontaneously come. That’s why . not attached. Consciousness is no-thing. it is your very own. The real truth has been there before the arising of consciousness. but manifestation is there. never with the feeling ‘I’ which is spurious. so knowledge is ignorance. All the world-play is that ‘Chaitanya’ (Consciousness). What is born is the consciousness or knowledge. being. do they remain with you? What is ‘YOU’? You are bereft of words and their meaning. it is the result of the food-body. the ‘I am’. it is the cosmos. is it not your own experience prior to birth? You seem to be talking of someone’s state. ‘Happy. What is ignorance? Whatever perceived. I studied the five jeweled ornament. it is very precious. ‘Parabrahman’ is beyond time. Prior to Consciousness did you have day and night? You were in a timeless state. prior to its birth is our true state. What is the meaning of ‘shuddha’(pure)? You collect words. is that ‘Chaitanya’ (Consciousness) experienced by you or whatever you have heard? Have you heard stories about it or had an experience of it? The Absolute is beyond all attributes. Until yesterday you did not have the ‘you are’ knowledge. that moves about as the ‘I’. it is my own state.
They are only in the field of consciousness. It is the . but you have no time to ponder over it. he or she is consciousness. After Krishna.concepts are dangerous. You do whatever you are doing. Talk 2 19 June 1981 All events happen in bodily-consciousness only. you do not let it reach your heart. This knowledge will grow only in those who totally accept whatever is given. in that consciousness there is no imprint of the body. The ordinary knowledge pertains to the bodily image and what I am expounding does not pertain to that. very few know themselves. My knowledge is beyond knowledge. but the knowledge of Self – ‘Atma-Jnana’ – has no association with any other knowledge. as ‘Atma-Jnana’ (Knowledge of the Self). who will understand this? Will any one say God – ‘Parabramhan’ – has no knowledge of day and night. without knowing you are That. Whatever knowledge I give. When you receive (knowledge) from a proper source. these experiences are not mine. Whatever experiences I am getting are experiences of the three states: waking. As one looks at the body. then you realize. You return it back with concepts. don’t come back here. one thinks he or she is the body. But one is not the body. so look at it as it is. Whatever happens. knowing and sleep and I have nothing to do with them. many know the Brahman. The knowledge of Brahman has association with many types of knowledge. I take no delivery of them (in the sense of receiving and making a memory of them). I talk from my day and night experience – all the time. Listen to it. I have not come across any book where the author talks with such an emphasis.
The worldly life of a true ‘Jnani’ means the total functioning of Consciousness. there is nobody doing it. but it is not a personality. This consciousness has no idea of good and bad. There is no involvement as an individual. From my standpoint the very idea ‘I am the body’ is ridiculous.manifest consciousness that is functioning and it is always in a fluid stage. not conditioned. what is the point of going elsewhere? You may build huts or palaces the space is ever-free. If you are stabilized in ‘yourself’ there is no ‘otherness’. it would mean that he is still identifying with the individuality as a person. The fastidious nature of Consciousness will not come down to an individual level. you are like space. If you are like space. Thereafter if one still thinks that something good or bad is going to happen to him or her. Consciousness is experiencing its manifestations. only a rare one will realize this. which is liberation. where is the question of meeting someone else? If you abide in yourself. Many a so called ‘Jnanis’ are caught up with the relations of the body. and in that transcendence you will realize the ultimate and you will understand the meaning . Most people think of others as persons and do not think of them as the functioning of Consciousness. All that happens is in consciousness. it is just happening. you are everything. That dynamic manifest consciousness entertains no concept that something good or bad is going to happen to it. Anyone listening to these talks would be torn to pieces by my sentences. it is not experiencing a personality. and there is no duality. no one can say anything about them. but one should not attribute a personality to it. First abide in ‘yourself’ and transcend it. Whatever changes are to occur they will. it is manifestation only. Right now you are as expansive as space. All functioning of activity will be there as long as the message ‘I am’ is there. It means you are not conditioned by name or form. The mind flow is also there. The reply to the question ‘Who am I?’ cannot be obtained if you identify yourself with your personality.
Only those who identify with Consciousness will understand. so what is it? For those who are stabilized in their bodily consciousness. you still ‘are’. then the world is not (does not exist). that would be enough for him.. but you go home and start cleaning your utensils and the rest. I am too weak to sit and talk. what would be the net . Do you ponder on ‘yourself’? Think only on ‘yourself’. I am in that profound state. who will be busy with such chores? The ‘Moolmaya’ (‘I am’). if the‘I amness’ is not. I would have felt all changes like pricking of skin etc. If it ever prevailed. If ‘you are not’ then the world too is not. ‘I am’ is equivalent to the existence of the whole world. ‘I am’ means the world is. all my senses are out of commission.of it. prior to this I had no quality of beingness. witnessing the Consciousness will take place. In that ‘non-I amness’ I ever prevail. only lucky ones will reach (here). When I am in this state. If ‘you are’. What type of spirituality you do? It consists in just communicating cock and bull stories with each other. First realize Consciousness. In spirituality’s name you talk of sickle and spanner. I am in the state that and if anybody has a good look at me. The words are just flowing out. They have ‘Dhushta Buddhi’ (Ruinous Intellect). The knowledge. Those are the luckiest who see me in this state and having seen me in this state. I talk in detail yet you stick to your body as your image. they will be bereft of miseries in future. the external world is. You must thoroughly understand what ‘you are’. be there! When you know it. Presently. Whenever you ponder. presently. what ‘you are’ when nothing is and when nothing is. you are the soul of it. you think of only something good or bad happening to you. With abidance in the Absolute. you never tell your own stories of Self-knowledge. and finally abide in the Absolute. if we don’t do so. the world has no life or soul. this knowledge will make no impact on them. We go and do this and that. neither yours nor mine they only ‘are’. Are you the owners of the words? Presently. This moment only ‘I amness’ is there. You are listening carefully here. you transcend it. The knowledge.
result? Talk about ‘yourself’. Bother about ‘yourself’ only and not the activities. Otherwise. many so called ‘Godmen’ will ask you to do so many spiritual activities. but they will not expound this type of knowledge. You’ll never come to the end of objective knowledge inspite of any number of births. Finally. not about worldly activities. For you to get to listen to this knowledge or for this knowledge to sprout in you. for yourself for all time to come. ******** . you must have blessings of a Sadguru. you have to investigate and find out ‘what you are’.