Chapter 67 - Notion of Doership is Bondage
Questioner: We have been staying at the Satya Sai Baba Ashram for some time. We have also spent two months at Sri Ramanashram at Tiruvannamalai. Now we are on our way back to the United States.
Maharaj: Did India cause any change in you?
Q: We feel we have shed our burden. Sri Satya Sai Baba told us to leave everything to him and just live from day to day as righteously as possible. 'Be good and leave the rest to me', he used to tell us.
M:What were you doing at the Sri Ramanashram?
Q: We were going on with the mantra given to us by the Guru. We also did some meditation. There was not much of thinking or study; we were just trying to keep quiet. We are on the bhakti path and rather poor in philosophy. We have not much to think about -- just trust our Guru and live our lives.
M:Most of the bhaktas trust their Guru only as long as all is well with them. When troubles come, they feel let down and go out in search of another Guru.
Q: Yes, we were warned against this danger. We are trying to take the hard along with the soft. The feeling: 'All is Grace' must be very strong. A sadhu was walking eastwards, from where a strong wind started blowing. The sadhu just turned round and walked west. We hope to live just like that -- adjusting ourselves to circumstances as sent us by our Guru.
M:There is only life. There is nobody who lives a life.
Q: That we understand, yet constantly we make attempts to live our lives instead of just living. Making plans for the future seems to be an inveterate habit with us.
M:Whether you plan or don't, life goes on. But in life itself a little whorl arises in the mind, which indulges in fantasies and imagines itself dominating and controlling life. Life itself is desireless. But the false self wants to continue -- pleasantly. Therefore it is always engaged in ensuring one's continuity. Life is unafraid and free. As long as you have the idea of influencing events, liberation is not for you: The very notion of doership, of being a cause, is bondage.
Q: How can we overcome the duality of the doer and the done?
M:Contemplate life as infinite, undivided, ever present, ever active, until you realise yourself as one with it. It is not even very difficult, for you will be returning only to your own natural condition.
Once you realise that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realisation you identify yourself with the externals, like the body, mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. It is only when you fully accept your responsibility for the little world in which you live and watch the process of its creation, preservation and destruction, that you may be free from your imaginary bondage.
Q: Why should I imagine myself so wretched?
M:You do it by habit only. Change your ways of feeling and thinking, take stock of them and examine them closely. You are in bondage by inadvertence. Attention liberates. You are taking so many things for granted. Begin to question. The most obvious things are the most doubtful. Ask yourself such questions as: ‘Was I really born?' 'Am I really so-and-so?’ 'How do I know that I exist? 'Who are my parents?’ 'Have they created me, or have I created them?' 'Must I believe all I am told about myself?' ‘Who am I, anyhow?'. You have put so much energy into building a prison for yourself. Now spend as much on demolishing it. In fact, demolition is easy, for the false dissolves when it is discovered. All hangs on the idea 'I am'. Examine it very thoroughly. It lies at the root of every trouble. It is a sort of skin that separates you from the reality. The real is both within and without the skin, but the skin itself is not real. This 'I am' idea was not born with you. You could have lived very well without it. It came later due to your self-identification with the body. It created an illusion of separation where there was none. It made you a stranger in your own world and made the world alien and inimical. Without the sense of 'I am' life goes on. There are moments when we are without the sense of 'I am'. at peace and happy. With the return of the 'I am' trouble starts.
Q: How is one to be free from the 'I'-sense?
M:You must deal with the 'I'-sense if you want to be free of it. Watch it in operation and at peace, how it starts and when it ceases, what it wants and how it gets it, till you see clearly and understand fully. After all, all theYogas, whatever their source and character, have only one aim: to save you from the calamity of separate existence, of being a meaningless dot in a vast and beautiful picture.
You suffer because you have alienated yourself from reality and now you seek an escape from this alienation. You cannot escape from your own obsessions. You can only cease nursing them.
It is because the ‘I am' is false that it wants to continue. Reality need not continue -- knowing itself indestructible, it is indifferent to the destruction of forms and expressions. To strengthen, and stabilise the 'I am' we do all sorts of things -- all in vain, for the 'I am' is being rebuilt from moment to moment. It is unceasing work and the only radical solution is to dissolve the separative sense of 'I am such-and-such person' once and for good. Being remains, but not self-being.
Q: I have definite spiritual ambitions. Must I not work for their fulfilment?
M:No ambition is spiritual. All ambitions are for the sake of the 'I am'. If you want to make real progress you must give up all idea of personal attainment. The ambitions of the so-called Yogis are preposterous. A man's desire for a woman is innocence itself compared to the lusting for an everlasting personal bliss. The mind is a cheat. The more pious it seems, the worse the betrayal.
Q: People come to you very often with their worldly troubles and ask for help. How do you know what to tell them?
M:I just tell them what comes to my mind at the moment. I have no standardised procedure in dealing with people.
Q: You are sure of yourself. But when people come to me for advice, how am I to be sure that my advice is right?
M:Watch in what state you are, from what level you talk. If you talk from the mind, you may be wrong. If you talk from full insight into the situation, with your own mental habits in abeyance your advice may be a true response. The main point is to be fully aware that neither you nor the man in front of you are mere bodies; If your awareness is clear and full. a mistake is less probable.
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