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200 Quoites Nisargadatta

Teachings of Nonduality.

Nisargadatta org. The "View"

The focus of this selection of quotes has beento report essential teachings ofSri Nisargadatta Maharathat people often tend to o!erloo .The quotes e#phasi$e practice and in all of the quotesNisargadatta 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)tractedquotes by Nisargadatta Maharato #a e it appear as thoughSri Nisargadatta taught no practice%and nothing to do.This is an error and a distortion.This new large collectionof quotes by Nisargadatta should help tocorrect this error and distortion.*n all dialogues in the boo * +# ThatNisargadatta gi!es the aspirant instructionsin what the asipirant should do.Nisargadatta Teaching is that of practice%

ust as Sri Siddhara#eshwar Mahara

,Nisargadatta-s uru/% Sri &a#ana Maharashiand +charya San ara-s Teaching are of practice.or e!ery one quote that #ight indicate

no practice in the boo * a# That%you can easily find ten that e)plain the i#portanceof practice% and how to practice.The efforts by the ego to end itselfare absolutely esential according toSri Nisargadatta Mahara .

ollowing are 200 quotesthat e)plain what the aspirant should do%and the i#portance of practice and earnest

The following are all quotes byNisargadatta Maharaunless 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 orderin which they appear in the boo .Nisargadatta said

3. " o deep into the sense of -* a#-and you will find.

1ow do you find a thing you ha!e #islaid or forgotton45ou 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%
http://www.nisargadatta.net/http://santmat-meditation.net/view.htmlhttp://www.nisargadatta.net/http://santmat-meditation.net/view.html


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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 tobeco#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!eswe 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!elsas of gunas ,qualities/.

Meditation is a satt!ic ,pure% true/ acti!ityand ai#s at co#plete eli#ination of

ta#as ,inertia/ and ra as ,#oti!ity% acti!ity/.(ure satt!a ,har#ony/ is perfect freedo#

fro# sloth and restlessness."

30. Questioner "Since * cannot i#pro!e satt!a%a# * to deal with ta#as and ra as only4

1ow do * deal with the#4"Nisargadatta "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 onethe 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 thingsthat change and pass away.

(leasure and pain alternate ine)orably.1appiness co#es fro# the self

and can be found in the self only.ind 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%


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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. Questioner "* can see the #echanis# of #yconfusion% but * do not see #y way out of it."

Nisargadatta "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 clearof confusion."

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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 desiresand their ra#ifications.

They are a #ost i#portant part of your #entaland 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% wordsand actions.

This will clear your !ision."

23. Questioner "'ell% you told #e that* a# the Supre#e &eality. * belie!e you.

'hat ne)t is there for #e to do4"Nisargadatta "* 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. Questioner "'hat about witnessing the witness"Nisargadatta "(utting words together will not

ta e you far. o within and disco!erwhat you are not. Nothing else #atters."

27. "Since it is awareness that #a esconsciousness possible% there is awareness in e!ery

state of consciousness. Therefore% the !eryconsciousness 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$edas 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


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only reality and all else as te#poral and transientis freedo#% peace and oy. *t is all !ery si#ple

instead of seeing things as i#agined% learn to seethe# 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 cleanand orderly life% gi!en to the search for truthand 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."

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in the thought:feeling -* a#-. "

72. Questioner "Then what is needed4"Nisargadatta "Distrust your #ind% and go beyond."Questioner "'hat shall * find beyond the #ind4"

Nisargadatta "The direct e)perience of being%nowing and lo!ing."

Questioner "1ow does one go beyond the #ind4"Nisargadatta "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 thethought and feeling -* a#"% focussing -* a#" fir#ly

in your #ind. +ll ind of e)perience #ay co#e toyou :: re#ain un#o!ed in the nowledge that

all percei!able is transient%and only the -* a#- endures."

77. Questioner "The inner teacher is noteasily reached."

Nisargadatta "Since he is in you and with you%the difficulty cannot be serious.

9oo within and you will find hi#."Questioner "'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."

Nisargadatta "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#inationbetween the true and the false

and renunciation of the false is #editation."

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* 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 itto its source. Cnly in the dissolution of the

proble# in the uni!ersal sol!ents ofinquiry and dispassion%

can its right solution be found."

80. "'hy don-t you inquire how realare the world and the person4"

83. Nisargadatta "6ecause of you% there is a world"Questioner "To #e such state#ent

appears #eaningless."Nisargadatta "*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%re ecting all that does not necessarily go with

the basic fact -* a#-.The ideas * 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!eringlythe -* 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 offighting the# is long and hard so#eti#es%

but clear understanding helps a lot.The clearer you understand that on the le!elof the #ind you can be described in negati!e

ter#s only% the quic er you will co#e to the endof 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. " alse ideas about this -* a#- lead to bondage%right nowledge leads to freedo# and happiness."

8;. "*t is solid% steady% changless% begininglessand endless% e!er new% e!er fresh."Questioner "1ow is it reached4"

Nisargadatta "Desirelessness and fearlessness

will ta e you there."8


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Nisargadatta "1ow can it be4+ren-t they contradictory4"

?8. Questioner "Si#ilarly the good newsof enlighten#ent will% sooner or later%

bring about a transfor#ation."Nisargadatta "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 onlyan obstacle. Self:identification with the body

#ay be good for an infant% but true growing updepends on getting the body out of the way.

Nor#ally% one should outgrow body:based desiresearly in life. B!en the 6hogi% who does notrefuse en oy#ents% need not han er after

the ones he has tasted. 1abit% desire forrepetition% frustrates both the 5ogi

and the 6hogi."?


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of the nife. 1e has to be : to cut deepand 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 helpis to wa e up fro# the drea#."

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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


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things. 5ou are totally dedicated%call it will% or lo!e% or plain honesty.

'e are co#ple) beings% at war withinand without. 'e contradict oursel!esall 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 yourthoughts and feelings% words and actions

will align the#sel!es in the directionof your will."

30A. "'ea :#indedness is due to lac ofintelligence% of understanding% which again

is the result of non:awareness.6y stri!ing for awareness you bring your

#ind together and strengthen it."330. "Questioner * #ay be fully aware ofwhat is going on% and yet quite unable to

influence it in any way."Nisargadatta "5ou are #ista en.

'hat is going on is a pro ection of your#ind. + wea #ind cannot control its own

pro ections. 6e aware% therefore%of your #ind and its pro ections.

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 andpleasure% 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. " ind the per#anent in the fleeting%

the one constant factor in e!erye)perience"

338. " irst purify your !ision.9earn to see instead of staring.+lso you #ust be eager to see.

5ou need to both clarity and earnestnessfor self: nowledge. 5ou need purity ofheart and #ind% which co#es through

earnest application in daily lifeof 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


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being an)ious to find a way.6e conscious of yourself% watch your #ind%

gi!e it your full attention. Don-t loofor 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.

or% what you are now is the resultof 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. Questioner "5ou ad!ise us to

concentrate on -* a#-. *s this too a for#of attention4"

Nisargadatta "'hat else4 i!e yourundi!ided attention to the #ost i#portant

in your life : yourself.Cf your personal uni!erse you are the

center : without nowing the centerwhat else can you now4"

320. Questioner "1ow a# * to get suchstainless #irror4"

Nisargadatta "Cb!iously% by re#o!ingstains. 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."

Questioner "+ll percei!ables% are they stains4"Nisargadatta "+ll are stains"

Questioner "The entire world is a stain."Nisargadatta "5es% it is."

Questioner "1ow awfulH So% the uni!erse

is of no !alue4"Nisargadatta "*t is of tre#endous !alue.6y going beyond it you reali$e yourself."

Questioner "6ut why did it co#e into beingin the first instance4"

Nisargadatta "5ou will now when it ends."Questioner "'ill it e!er end4"Nisargadatta "5es% for you."

Questioner "'hen did it begin4"Nisargadatta "Now."

Questioner "'hen will it end4"Nisargadatta "Now."

Questioner "*t does not end now4"

Nisargadatta "5ou don-t let it."Questioner "* want to let it."Nisargadatta "5ou don-t. +ll your life


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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"

Questioner "6ut that is e)actly what * ca#eto find out."

Nisargadatta "+nd * a# telling you e)actlythis 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 ofthe #ind only. +ll treasures of nature and

spirit are open to #an who willuse his #ind rightly."

327. " ear and greed cause the #isuse ofthe #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#sand #ind the refor#er."

32;. "+ll you need is to stop searching outsidewhat 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


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of sensory and intellectual e)perience you narrowdown 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 isreal abidance with the true."

37;. "5ou can not spea of a beginning ofconsciousness. The !ery ideas of beginning and ti#e

are within consciousness. To tal #eaningfullyof 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


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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. Questioner "6ut #y desires and fears

are still there."Nisargadatta "'here are they but in your #e#ory4

&eali$e that their root is in e)pectationborn 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. ind yourself first% and endless blessingswill follow. Nothing profits the world as #uch as

the abandoning of profits. + #an who no longer thin sin 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 says

-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# theneed 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 youdo 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

is 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 andpleasure% aloof and unassailable% the the pursuit of

happiness ceases and the resultant sorrow too.or pain ai#s at pleasure and pleasure ends in pain%

relentlessly."3;;. Questioner "*n the ulti#ate state there can

be no happiness4"Nisargadatta "Nor sorrow. Cnly freedo#.

1appiness depends on so#ething or otherand can be lost= freedo# fro# e!erything depends onnothing and cannot be lost. reedo# fro# sorrow has no


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cause and therefore% cannot be destroyed.&eali$e that freedo#."

3;


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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


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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


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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!eledand in!ite you to ta e it."

3@7. "+s far as * a# concerned%#y teaching is si#ple trust #e for a while

and do what * tell you.*f you perse!ere%

you will find that your trust was ustified."3@8. Questioner "+nd what to do with people

who are interested% but cannot trust4"Nisargadatta "*f they could stay with #e%

they would co#e to trust #e.Cnce they trust #e%

they will follow #y ad!iceand 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@


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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 despairand co#plete lac of con!iction

are really crucial."3A

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