Legacy YM

Chapter 45 - Develop the Witness Attitude

146

Questioner: What is the daily and hourly state of mind of a realised man? How does he see, hear, eat, drink, wake and sleep, work and rest? What proof is there of his state as different from ours? Apart from the verbal testimony of the so-called realised people, is there no way of verifying their state objectively. Are there not some observable differences in their physiological and nervous responses, in their metabolism, or brain waves, or in their psychosomatic structure?

Maharaj: You may find differences, or you may not. All depends on your capacity of observation. The objective differences are however, the least important. What matters is their outlook, their attitude, which is that of total detachment, aloofness, standing apart.

Q: Does not a jnanifeel sorrow when his child dies, does he not suffer?

M:He suffers with those who suffer. The event itself is of little importance, but he is full of compassion for the suffering being, whether alive or dead, in the body or out of it. After all, love and compassion are his very nature. He is one with all that lives and love is that oneness in action.

Q: People are very much afraid of death.

M:The jnaniis afraid of nothing. But he pities the man who is afraid. After all to be born, to live and to die is natural. To be afraid is not. To the event, of course, attention is given.

Q: Imagine you are ill -- high fever, aches, shivers. The doctor tells you the condition is serious, there are only a few days to live. What would be your first reaction?

M:No reaction. As it is natural for the incense stick to burn out, so it is natural for the body to die. Really, it is a matter of very little importance. What matters is that I am neither the body nor the mind. I am.

Q: Your family will be desperate, of course. What would you tell them?

M:The usual stuff: fear not, life goes on, God will protect you, we shall be soon together again and so on. But to me the entire commotion is meaningless, for I am not the entity that imagines itself alive or dead. I am neither born nor can I die. I have nothing to remember or to forget.

147

Q: What about the prayers for the dead?

M:By all means pray for the dead. It pleases them very much. They are flattered. The jnanidoes not need your prayers. He is himself the answer to your prayers.

Q: How does the jnanifare after death?

M:The jnaniis dead already. Do you expect him to die again?

Q: Surely, the dissolution of the body is an important event even to a jnani .

M:There are no important events for a jnani , except when somebody reaches the highest goal. Then only his heart rejoices. All else is of no concern. The entire universe is his body, all life is his life. As in a city of lights, when one bulb burns out, it does not affect the network, so the death of a body does not affect the whole

Q: The particular may not matter to the whole, but it does matter to the particular. The whole is an abstraction, the particular, the concrete, is real.

M:That is what you say. To me it may be the other way -- the whole is real, the part comes and goes. The particular is born and reborn, changing name and shape, the jnaniis the Changeless Reality, which makes the changeful possible. But he cannot give you the conviction. It must come with your own experience. With me all is one, all is equal.

Q: Are sin and virtue one and the same?

M:These are all man-made values! What are they to me? What ends in happiness is virtue, what ends in sorrow is sin. Both are states of mind. Mine is not a State of mind.

Q: We are like the blind people at a loss to understand what does it mean to see.

M:You can put it as you like.

Q: Is the practice of silence as a sadhana effective?

M:Anything you do for the sake of enlightenment takes you nearer. Anything you do without remembering enlightenment puts you off. But why complicate? Just know that you are above and beyond all things and thoughts. What you want to be, you are it already. Just keep it in mind.

Q: I hear you saying it, but I cannot believe.

M:I was in the same position myself. But I trusted my Guru and he proved right. Trust me, if you can. Keep in mind what I tell you: desire nothing, for you lack nothing. The very seeking prevents you from finding.

148

Q: You seem to be so very indifferent to everything!

M:I am not indifferent, I am impartial. I give no preference to the me and the mine. A basket of earth and a basket of jewels are both unwanted. Life and death are all the same to me.

Q: Impartiality makes you indifferent.

M:On the contrary, compassion and love are my very core. Void of all predilections, I am free to love.

Q: Buddha said that the idea of enlightenment is extremely important. Most people go through their lives not even knowing that there is such a thing as enlightenment, leave alone the striving for it. Once they have heard of it, a seed was sown which cannot die. Therefore, he would send his bhikhus to preach ceaselessly for eight months every year.

M:'One can give food, clothes, shelter, knowledge, affection, but the highest gift is the gospel of enlightenment', my Guru used to say. You are right, enlightenment is the highest good. Once you have it, nobody can take it away from you.

Q: If you would talk like this in the West, people would take you for mad.

M:Of course, they would! To the ignorant all that they can not understand is madness. What of it? Let them be as they are. I am as I am, for no merit of mine and they are as they are, for no fault of theirs. The Supreme Reality manifests itself in innumerable ways. Infinite in number are its names and shapes. All arise, all merge in the same ocean, the source of all is one. Looking for causes and results is but the pastime of the mind. What is, is lovable. Love is not a result, it is the very ground of being. Wherever you go, you will find being, consciousness and love. Why and what for make preferences?

Q: When by natural causes thousands and millions of lives are extinguished (as it happens in floods and earthquakes), I do not grieve. But when one man dies at the hand of man, I grieve extremely. The inevitable has its own majesty, but killing is avoidable and, therefore, ugly and altogether horrible.

M:All happens as it happens. Calamities, whether natural or man-made, happen, and there is no need to feel horrified.

Q: How can anything be without cause?

M:In every event the entire universe is reflected. The ultimate cause is untraceable. The very idea of causation is only a way of thinking and speaking. We cannot imagine, uncaused emergence. This, however, does not prove the existence of causation.

Q: Nature is mindless, hence irresponsible. But man has a mind. Why is it so perverse?

M:The causes of perversity are also natural -- heredity, environment and so on. You are too quick to condemn. Do not worry about others. Deal with your own mind first. When you realise that your mind too is a part of nature, the duality will cease.

Q: There is some mystery in it which I cannot fathom. How can the mind be a part of nature?

M:Because nature is in the mind; without the mind where is nature?

Q: If nature is in the mind and the mind is my own, I should be able to control nature, which is not really the case. Forces beyond my control determine my behaviour.

M:Develop the witness attitude and you will find in your own experience that detachment brings control. The state of witnessing is full of power, there is nothing passive about it.


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

Amadeus' Statistics v1.4

load time: 0.010 secs
memory: 634.56 KB

show list of 18 included files with total size of 52.43 KB