Chapter 43 - By Itself Nothing has Existence
Questioner: As I listen to you I find that it is useless to ask you questions. Whatever the question, you invariably turn it upon itself and bring me to the basic fact that I am living in an illusion of my own making and that reality is inexpressible in words. Words merely add to the confusion and the only wise course is the silent search within.
Maharaj: After all, it is the mind that creates illusion and it is the mind that gets free of it. Words may aggravate illusion, words may also help dispel it. There is nothing wrong in repeating the same truth again and again until it becomes reality. Mother's work is not over with the birth of the child. She feeds it day after day, year after year until it needs her no longer. People need hearing words, until facts speak to them louder than words.
Q: So we are children to be fed on words?
M:As long as you give importance to words, you are children.
Q: All right, then be our mother.
M:Where was the child before it was born? Was it not with the mother? Because it was already with the mother it could be born.
Q: Surely, the mother did not carry the child when she was a child herself.
M:Potentially, she was the mother. Go beyond the illusion of time.
Q: Your answer is always the same. A kind of clockwork which strikes the same hours again and again.
M:It can not be helped. Just like the one sun is reflected in a billion dew drops, so is the timeless endlessly repeated. When l repeat: 'I am, I am', I merely assert and re-assert an ever-present fact. You get tired of my words because you do not see the living truth behind them. Contact it and you will find the full meaning of words and of silence -- both.
Q: You say that the little girl is already the mother of her future child. Potentially -- yes. Actually -- no.
M:The potential becomes actual by thinking. The body and its affairs exist in the mind.
Q: And the mind is consciousness in motion and consciousness is the conditioned (saguna) aspect of the Self. The unconditioned (nirguna) is another aspect and beyond lies the abyss of the absolute (paramartha).
M:Quite right -- you have put it beautifully.
Q: But these are mere words to me. Hearing and repeating them is not enough, they must be experienced.
M:Nothing stops you but preoccupation with the outer which prevents you from focussing the inner. It cannot be helped, you cannot skip your sadhana. You have to turn away from the world and go within, until the inner and the outer merge and you can go beyond the conditioned, whether inner or outer.
Q: Surely, the unconditioned is merely an idea in the conditioned mind. By itself it has no existence.
M:By itself nothing has existence. Everything needs its own absence. To be, is to be distinguishable, to be here and not there, to be now and not then, to be thus and not otherwise. Like water is shaped by the container, so is everything determined by conditions (gunas). As water remains water regardless of the vessels, as light remains itself regardless of the colours it brings out, so does the real remain real, regardless of conditions in which it is reflected. Why keep the reflection only in the focus of consciousness? Why not the real itself?
Q: Consciousness itself is a reflection. How can it hold the real?
M:To know that consciousness and its content are but reflections, changeful and transient, is the focussing of the real. The refusal to see the snake in the rope is the necessary condition for seeing the rope.
Q: Only necessary, or also sufficient?
M:One must also know that a rope exists and looks like a snake. Similarly, one must know that the real exists and is of the nature of witness-consciousness. Of course it is beyond the witness, but to enter it one must first realise the state of pure witnessing. The awareness of conditions brings one to the unconditioned.
Q: Can the unconditioned be experienced?
M:To know the conditioned as conditioned is all that can be said about the unconditioned. Positive terms are mere hints and misleading.
Q: Can we talk of witnessing the real?
M:How can we? We can talk only of the unreal, the illusory, the transient, the conditioned. To go beyond, we must pass through total negation of everything as having independent existence. All things depend.
Q: On what do they depend?
M:On consciousness. And consciousness depends on the witness.
Q: And the witness depends on the real?
M:The witness is the reflection of the real in all its purity. It depends on the condition of the mind. Where clarity and detachment predominate, the witness-consciousness comes into being. It is just like saying that where the water is clear and quiet, the image of the moon appears. Or like daylight that appears as sparkle in the diamond.
Q: Can there be consciousness without the witness?
M:Without the witness it becomes unconsciousness, just living. The witness is latent in every state of consciousness, just like light in every colour. There can be no knowledge without the knower and no knower without his witness. Not only you know, but you know that you know.
Q: If the unconditioned cannot be experienced, for all experience is conditioned, then why talk of it at all?
M:How can there be knowledge of the conditioned without the unconditioned? There must be a source from which all this flows, a foundation on which all stands. Self-realisation is primarily the knowledge of one's conditioning and the awareness that the infinite variety of conditions depends on our infinite ability to be conditioned and to give rise to variety. To the conditioned mind the unconditioned appears as the totality as well as the absence of everything. Neither can be directly experienced, but this does not make it not-existent.
Q: Is it not a feeling?
M:A feeling too is a state of mind. Just like a healthy body does not call for attention, so is the unconditioned free from experience. Take the experience of death. The ordinary man is afraid to die, because he is afraid of change. The jnaniis not afraid because his mind is dead already. He does not think: 'I live'. He knows: 'There is life'. There is no change in it and no death. Death appears to be a change in time and space. Where there is neither time nor space, how can there be death? The jnaniis already dead to name and shape. How can their loss affect him? The man in the train travels from place to place, but the man off the train goes nowhere, for he is not bound for a destination. He has nowhere to go, nothing to do, nothing to become. Those who make plans will be born to carry them out. Those who make no plans need not be born.
Q: What is the purpose of pain and pleasure?
M:Do they exist by themselves, or only in the mind?
Q: Still, they exist. Never mind the mind.
M:Pain and pleasure are merely symptoms, the results of wrong knowledge and wrong feeling. A result cannot have a purpose of its own.
Q: In God's economy everything must have a purpose.
M:Do you know God that you talk of him so freely? What is God to you? A sound, a word on paper, an idea in the mind?
Q: By his power I am born and kept alive.
M:And suffer, and die. Are you glad?
Q: It may be my own fault that I suffer and die. I was created unto life eternal.
M:Why eternal in the future and not in the past. What has a beginning must have an end. Only the beginningless is endless.
Q: God may be a mere concept, a working theory. A very useful concept all the same!
M:For this it must be free of inner contradictions, which is not the case. Why not work on the theory that you are your own creation and creator. At least there will be no external God to battle with.
Q: This world is so rich and complex -- how could I create it?
M:Do you know yourself enough to know what you can do and what you cannot? You do not know your own powers. You never investigated. Begin with yourself now.
Q: Everybody believes in God.
M:To me you are your own God. But if you think otherwise, think to the end. If there be God, then all is God's and all is for the best. Welcome all that comes with a glad and thankful heart. And love all creatures. This too will take you to your Self.
Chapter1 - Foreword
Chapter2 - Who is Nisargadatta Maharaj?
Chapter3 - Translators Note
Chapter4 - Editors Note
Chapter5 - The Sense of ‘I am’
Chapter6 - Obsession with the body
Chapter7 - The Living Present
Chapter8 - Real World is Beyond the Mind
Chapter9 - What is Born must Die
Chapter10 - Meditation
Chapter11 - The Mind
Chapter12 - The Self Stands Beyond Mind
Chapter13 - Responses of Memory
Chapter14 - Witnessing
Chapter15 - Awareness and Consciousness
Chapter16 - The Person is not Reality
Chapter17 - The Supreme, the Mind and the Body
Chapter18 - Appearances and the Reality
Chapter19 - The Jnani
Chapter20 - Desirelessness, the Highest Bliss
Chapter21 - The Ever-Present
Chapter22 - To Know What you Are, Find What you Are Not
Chapter23 - Reality lies in Objectivity
Chapter24 - The Supreme is Beyond All
Chapter25 - Who am I?
Chapter26 - Life is Love and Love is Life
Chapter27 - Discrimination leads to Detachment
Chapter28 - God is the All-doer, the Jnani a Non-doer
Chapter29 - Hold on to ‘I am’
Chapter30 - Personality, an Obstacle
Chapter31 - The Beginningless Begins Forever
Chapter32 - All Suffering is Born of Desire
Chapter33 - Living is Life’s only Purpose
Chapter34 - You are Free NOW
Chapter35 - Do not Undervalue Attention
Chapter36 - Life is the Supreme Guru
Chapter37 - Everything Happens by Itself
Chapter38 - Mind is restlessness Itself
Chapter39 - Greatest Guru is Your Inner Self
Chapter40 - Killing Hurts the Killer, not the Killed
Chapter41 - Beyond Pain and Pleasure there is Bliss
Chapter42 - Spiritual Practice is Will Asserted and Re-asserted
Chapter43 - By Itself Nothing has Existence
Chapter44 - Only the Self is Real
Chapter45 - Develop the Witness Attitude
Chapter46 - Reality can not be Expressed
Chapter47 - Ignorance can be Recognised, not Jnana
Chapter48 - &39;I am&39; is True, all else is Inference
Chapter49 - What Comes and Goes has no Being
Chapter50 - Awareness of Being is Bliss
Chapter51 - Watch Your Mind
Chapter52 - Awareness is Free
Chapter53 - Mind Causes Insecurity
Chapter54 - Self-awareness is the Witness
Chapter55 - Be Indifferent to Pain and Pleasure
Chapter56 - Being Happy, Making Happy is the Rhythm of Life
Chapter57 - Desires Fulfilled, Breed More Desires
Chapter58 - Body and Mind are Symptoms of Ignorance
Chapter59 - Give up All and You Gain All
Chapter60 - Consciousness Arising, World Arises
Chapter61 - Beyond Mind there is no Suffering
Chapter62 - Perfection, Destiny of All
Chapter63 - Desire and Fear: Self-centred States
Chapter64 - Live Facts, not Fancies
Chapter65 - Matter is Consciousness Itself
Chapter66 - In the Supreme the Witness Appears
Chapter67 - Notion of Doership is Bondage
Chapter68 - Whatever pleases you, Keeps you Back
Chapter69 - A Quiet Mind is All You Need
Chapter70 - All Search for Happiness is Misery
Chapter71 - Experience is not the Real Thing
Chapter72 - Seek the Source of Consciousness
Chapter73 - Transiency is Proof of Unreality
Chapter74 - God is the End of All Desire and Knowledge
Chapter75 - In Self-awareness you Learn about Yourself
Chapter76 - What is Pure, Unalloyed, Unattached is Real
Chapter77 - Death of the Mind is Birth of Wisdom
Chapter78 - Truth is Here and Now
Chapter79 - In Peace and Silence you Grow
Chapter80 - To Know that You do not Know, is True Knowledge
Chapter81 - &39;I&39; and &39;Mine&39; are False Ideas
Chapter82 - All Knowledge is Ignorance
Chapter83 - Person, Witness and the Supreme
Chapter84 - Awareness
Chapter85 - Root Cause of Fear
Chapter86 - Absolute Perfection is Here and Now
Chapter87 - The True Guru
Chapter88 - Your Goal is Your Guru
Chapter89 - ‘I am’: The Foundation of all Experience
Chapter90 - The Unknown is the Home of the Real
Chapter91 - Keep the Mind Silent and You shall Discover
Chapter92 - Knowledge by the Mind, is not True Knowledge
Chapter93 - Progress in Spiritual Life
Chapter94 - Surrender to Your Own Self
Chapter95 - Pleasure and Happiness
Chapter96 - Go Beyond the l-am-the-body Idea
Chapter97 - Man is not the Doer
Chapter98 - You are Beyond Space and Time
Chapter99 - Accept Life as it Comes
Chapter100 - Abandon Memories and Expectations
Chapter101 - Mind and the World are not Separate
Chapter102 - Freedom from Self-identification
Chapter103 - The Perceived can not be the Perceiver
Chapter104 - Understanding leads to Freedom
Chapter105 - Jnani does not Grasp, nor Hold
Chapter106 - Appendix-1: Nisarga Yoga
Chapter107 - Appendix-2: Navnath Sampradaya