Chapter 62 - Perfection, Destiny of All
Questioner: When asked about the means for self-realisation, you invariably stress the importance of the mind dwelling on the sense 'I am'. Where is the causal factor? Why should this particular thought result in self-realisation? How does the contemplation of 'I am' affect me?
Maharaj: The very fact of observation alters the observer and the observed. After all, what prevents the insight into one's true nature is the weakness and obtuseness of the mind and its tendency to skip the subtle and focus on the gross only. When you follow my advice and try to keep your mind on the notion of 'I am' only, you become fully aware of your mind and its vagaries. Awareness, being lucid harmony (sattva) in action, dissolves dullness and quietens the restlessness of the mind and gently, but steadily changes its very substance. This change need not be spectacular; it may be hardly noticeable; yet it is a deep and fundamental shift from darkness to light, from inadvertence to awareness.
Q: Must it be the 'I am' formula? Will not any other sentence do? If I concentrate on 'there is a table', will it not serve the same purpose?
M:As an exercise in concentration -- yes. But it will not take you beyond the idea of a table. You are not interested in tables, you want to know yourself. For this keep steadily in the focus of consciousness the only clue you have: your certainty of being. Be with it, play with it, ponder over it, delve deeply into it, till the shell of ignorance breaks open and you emerge into the realm of reality.
Q: Is there any causal link between my focussing the 'I am' and the breaking of the shell?
M:The urge to find oneself is a sign that you are getting ready. The impulse always comes from within. Unless your time has come, you will have neither the desire nor the strength to go for self- enquiry whole-heartedly.
Q: Is not the grace of the Guru responsible for the desire and its fulfilment? Is not the Guru's radiant face the bait on which we are caught and pulled out of this mire of sorrow?
M:It is the Inner Guru (sadguru) who takes you to the Outer Guru, as a mother takes her child to a teacher. Trust and obey your Guru, for he is the messenger of your Real Self.
Q: How do I find a Guru whom I can trust?
M:Your own heart will tell you. There is no difficulty in finding a Guru, because the Guru is in search of you. The Guru is always ready; you are not ready. You have to be ready to learn; or you may meet your Guru and waste your chance by sheer inattentiveness and obstinacy. Take my example; there was nothing in me of much promise, but when I met my Guru, I listened, trusted and obeyed.
Q: Must I not examine the teacher before I put myself entirely into his hands?
M:By all means examine! But what can you find out? Only as he appears to you on your own level.
Q: I shall watch whether he is consistent, whether there is harmony between his life and his teaching.
M:You may find plenty of disharmony -- so what? It proves nothing. Only motives matter. How will you know his motives?
Q: I should at least expect him to be a man of self-control who lives a righteous life.
M:Such you will find many -- and of no use to you. A Guru can show the way back home, to your real self. What has this to do with the character, or temperament of the person he appears to be? Does he not clearly tell you that he is not the person? The only way you can judge is by the change in yourself when you are in his company. If you feel more at peace and happy, if you understand yourself with more than usual clarity and depth, it means you have met the right man. Take your time, but once you have made up your mind to trust him, trust him absolutely and follow every instruction fully and faithfully. It does not matter much if you do not accept him as your Guru and are satisfied with his company only. Satsang alone can also take you to your goal, provided it is unmixed and undisturbed. But once you accept somebody as your Guru, listen, remember and obey. Half-heartedness is a serious drawback and the cause of much self-created sorrow. The mistake is never the Guru's; it is always the obtuseness and cussedness of the discipline that is at fault.
Q: Does the Guru then dismiss, or disqualify a disciple?
M:He would not be a Guru if he did! He bides his time and waits till the disciple, chastened and sobered, comes back to him in a more receptive mood.
Q: What is the motive? Why does the Guru take so much trouble?
M:Sorrow and the ending of sorrow. He sees people suffering in their dreams and he wants them to wake up. Love is intolerant of pain and suffering. The patience of a Guru has no limits and, therefore, it cannot be defeated. The Guru never fails.
Q: Is my first Guru also my last, or do I have to pass from Guru to Guru?
M:The entire universe is your Guru. You learn from everything, if you are alert and intelligent. Were your mind clear and your heart clean, you would learn from every passer-by;. It is because you are indolent or restless, that your inner Self manifests as the outer Guru and makes you trust him and obey.
Q: Is a Guru inevitable?
M:It is like asking 'Is a mother inevitable?' To rise in consciousness from one dimension to another, you need help. The help may not always be in the shape of a human person, it may be a subtle presence, or a spark of intuition, but help must come. The inner Self is watching and waiting for the son to return to his father. At the right time he arranges everything affectionately and effectively. Where a messenger is needed, or a guide, he sends the Guru to do the needful.
Q: There is one thing I cannot grasp. You speak of the inner self as wise and good and beautiful and in every way perfect, and of the person as mere reflection without a being of its own. On the other hand you take so much trouble in helping the person to realise itself. If the person is so unimportant, why be so concerned with its welfare? Who cares for a shadow?
M:You have brought in duality where there is none. There is the body and there is the Self. Between them is the mind, in which the Self is reflected as 'I am'. Because of the imperfections of the mind, its crudity and restlessness, lack of discernment and insight, it takes itself to be the body, not the Self. All that is needed is to purify the mind so that it can realise its identity with the Self. When the mind merges in the Self, the body presents no problems. It remains what it is, an instrument of cognition and action, the tool and the expression of the creative fire within: The ultimate value of the body is that it serves to discover the cosmic body, which is the universe in its entirety. As you realise yourself in manifestation, you keep on discovering that you are ever more than what you have imagined.
Q: Is there no end to self-discovery?
M:As there is no beginning, there is no end. But what I have discovered by the grace of my Guru is: I am nothing that can be pointed at. I am neither a 'this' nor a 'that'. This holds absolutely.
Q: Then, where comes in the never-ending discovery, the endless transcending oneself into hew dimensions?
M:All this belongs to the realm of manifestation; it is in the very structure of the universe, that the higher can be had only through the freedom from the lower.
Q: What is lower and what is higher?
M:Look at it in terms of awareness. Wider and deeper consciousness is higher. All that lives, works for protecting, perpetuating and expanding consciousness. This is the world's sole meaning and purpose. It is the very essence of Yoga -- ever raising the level of consciousness, discovery of new dimensions, with their properties, qualities and powers. In that sense the entire universe becomes a school of Yoga (yogakshetra).
Q: Is perfection the destiny of all human beings?
M:Of all living beings -- ultimately. The possibility becomes a certainty when the notion of enlightenment appears in the mind. Once a living being has heard and understood that deliverance is within his reach, he will never forget, for it is the first message from within. It will take roots and grow and in due course take the blessed shape of the Guru.
Q: So all we are concerned with is the redemption of the mind?
M:What else? The mind goes astray, the mind returns home. Even the word 'astray' is not proper. The mind must know itself in every mood. Nothing is a mistake unless repeated.
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