Maharaj on "I Am" and Self-Realization
This briefing summarizes the main themes and most important ideas presented in the provided excerpts from the teachings of Sri Nisargadatta Maharaj, particularly focusing on the concept of "I Am" and the path to Self-realization in Advaita Vedanta.
1. The Primacy and Nature of "I Am" (Beingness)
The "I Am" or "beingness" is consistently presented as the fundamental starting point of all experience and the entire manifest universe. It is the very first concept to arise and the foundation upon which all other concepts are built.
Origin of Concepts and World: Maharaj states, "The primary concept is the ‘I am’, out of it are created all other concepts." Similarly, "The world has been created from your ‘I am-ness’." (Meditations, Nirupana 69) The manifest world is made important by the desire to sustain this "beingness."
The "I Am" as God/Brahman: The "I Am" is equated with the divine principle, God, and Brahman in its manifest form. "The ‘I am’ is God," and "The ‘I amness’ means God only." (I Am Unborn, p. 49, 94). It is the "luminous form of my consciousness" (Meditations, Nirupana 112).
A "Touch" or "Taste": The "I Am" is described as a "touch of 'I-am-ness'" (The Experience of Nothingness), a "taste – the awareness that ‘you are’" (Meditations, Nirupana 6). It's the simple, wordless experience of existence.
Root of Existence: "You exist and that is your direct knowledge. You know it even in total darkness. Now, try to know yourself without asking anyone. Your capital is the knowledge ‘you are’. Make use of it. Meditate on it, by it." (Nothing is Everything)
Time-Bound and Temporary: Despite its foundational role, the "I Am" is consistently characterized as temporary and time-bound. "The ‘I am’ is temporary in the Infinite," and "it has an end." (I Am Unborn, p. 76; Meditations) This is a crucial point for understanding the path to liberation.
Product of Food Essence (Sattva): The "I Am" or consciousness is intrinsically linked to the physical body and its sustenance through food. "The sense ‘I am’ comes from food." (Meditations, Nirupana 69). "Consciousness is dormant in food. Hence, food sustains consciousness in your body." (Nothing is Everything). The "Sattva guna" or the "quintessence of food" is the knowledge "you are." (Nothing is Everything)
2. The Illusion of Individuality and Body-Mind Identification
A central theme is the delusion of identifying with the body and mind, which is the source of suffering and bondage.
Body-Mind as Not-Self: "As a seeker, you are told that you are not the body-mind, though you are in the body but you are knowledge." (I Am Unborn, p. 9). "The body is also a play of the five elements and three gunas. The whole universe is in full play, it is like urination. You are one drop if you consider yourself to be an individual." (I Am Unborn, p. 10).
"I Am" as Misery/Suffering: The attachment to beingness itself is presented as suffering. "The need to be is bondage, no needs no bondage." (I Am Unborn, p. 8). "Worship the beingness, which is nothing but suffering. Worship misery and it will become less and less. This ‘I am’ is itself misery..." (I Am Unborn, p. 26).
Illusion of Birth and Death: Birth is described as an illusion, and death is merely the disappearance of delusion. "Birth is an illusion." (I Am Unborn, p. 39). "Death is only a word. It is never an experience." (Meditations). "From the point of view of a jnani, he has become free of his delusion. ‘I am such and such, a woman or a man’, is the delusion." (Meditations)
Mind as a Creator of Concepts and Suffering: The mind is seen as the architect of illusion and a source of unnecessary thoughts and desires. "The mind is itching to see new countries and towns; you are habituated to go by the mind." (I Am Unborn, p. 26). "Mind is created if you accept the meaning of words." (Meditations). "The talk about myself is the talk about yourself...The trouble is that you have made the hunger of the mind, your hunger, you claim it as yours; understand it and the mind will keep quiet." (I Am Unborn, p. 26)
3. The Path to Transcendence: Inquiry and Dwelling in "I Am"
Maharaj emphasizes a direct approach to Self-realization through an inquiry into and dwelling within the "I Am," ultimately leading to its transcendence.
Focus on "I Am": The core instruction is to "Keep focused on the ‘I am’ till you become a witness to it, then you stand apart, you have reached the highest." (Nisargadatta Maharaj's Core Instruction). "Give all your attention to the ‘I am’." (Nisargadatta Maharaj's Core Instruction).
Meditation as Merging with Beingness: "Meditation means merging with Beingness." (I Am Unborn, p. 71). It's about "confining this 'I-am-ness' within itself." (Nectar of Immortality)
Transcendence of "I Am": The ultimate goal is to go beyond the "I Am" itself. "When the ‘I am’ goes all that remains is the Absolute..." (Nisargadatta Maharaj's Core Instruction). "The ‘I am’ is the Primary Illusion." (I Am Unborn, p. 69). "Transcend the ‘I am’." (I Am Unborn, p. 79).
The State Prior to "I Am" (No-beingness/Parabrahman): The true eternal state is "no-being" or "Parabrahman," which is prior to the arising of the "I Am." "My original state is to be in that state where there is no ‘I am’." (Nisargadatta Maharaj's Core Instruction). "By nature, originally and primarily your state is of no-being, incidentally, there is beingness." (I Am Unborn, p. 26). "The Jnani is the one who knows that beingness, the world and Brahman are unreal." (I Am Unborn, p. 77).
Rejecting Unwanted Thoughts: Practical advice includes using thought to get rid of thoughts and rejecting unwanted thoughts by giving them attention, rather than fighting them. "Use thought to get rid of thoughts." (I Am Unborn, p. 32).
Guru's Word and Conviction: The Guru's word is paramount and provides the conviction needed for liberation. "Your conviction should rest in the Guru’s word. ‘Guru initiated me’ means he told me about my true nature." (Meditations). "My guru told me that I am Parabrahman and nothing else. I have accepted that with great conviction and therefore whatever other things appear seem to me palpably false." (The Experience of Nothingness)
4. The Nature of a Jnani (Realized One)
A Jnani is not merely someone with knowledge, but one who has transcended the "I Am" and its associated limitations.
Beyond Body-Mind and Gunas: A Jnani is not the body-mind and transcends the three gunas (Sattva, Rajas, Tamas) which operate the manifest world. "A jnani doesn't even need for himself." (Meditations, Nirupana 6). "One who recognizes beingness transcends all the three gunas..." (Nectar of Immortality).
Witness of Beingness: A Jnani observes the "sprouting, nourishing and disappearance of this principle [beingness], and knows he is not that principle. He is the witness and knower of that beingness..." (Nectar of Immortality).
Not Affected by the World: "With self-knowledge you will not be affected, as long as you don’t know yourself, you are affected by others." (I Am Unborn, p. 34). A Jnani's "state is of no-being." (I Am Unborn, p. 26). "From my standpoint the world is not... it is a mere appearance." (The Experience of Nothingness)
Timeless and Unborn: A Jnani is "out of time." "He is neither the body, nor prana or consciousness; he has no enlightenment. I have no name, no form, no color, and no design." (Meditations, Nirupana 112). "When someone talks about the greatness of a sage, I say it is truly because he was never born." (Meditations)
Beyond Concepts: A Jnani is beyond concepts. "A jnani is beyond concept. He gives no importance to any concept." (Nectar of Immortality).
5. Key Distinctions and Nuances
Aspirant (Mumukshu) vs. Seeker (Sadhaka) vs. Liberated One (Siddha): An aspirant still identifies with the body, while a seeker has given up bodily identification and is "neither male nor female." A Siddha is one convinced of their true nature beyond doubt. (Meditations, Nirupana 108).
Silence and No-Knowledge State: Maharaj often emphasizes the state of "no-knowledge" and silence. "I am in a no-knowledge state. To every question the reply comes from the Nirvikalpa (thought free state) and the witnessing happens to me." (Nothing is Everything). "Your silence must be led to the extreme." (Meditations).
God and Maya: God is the "luminous form of my consciousness." (Meditations). "Maya means an illusion that has suddenly appeared. It is the illusion of having a shape and form." (Meditations). The "I Am" is also referred to as "Moolmaya, Primary Illusion." (I Am Unborn, p. 79, Nothing is Everything).
No Good or Bad for a Jnani: Once self-knowledge dawns, "there is no longer any question of good or bad, suffering or not suffering, happiness or unhappiness; the question just does not arise." (The Experience of Nothingness). Even a murderer can attain knowledge, as exemplified by Valmiki.
In essence, Nisargadatta Maharaj's teachings urge an inward journey of self-inquiry, starting with the fundamental "I Am" and relentlessly questioning its origin and nature until one transcends it, realizing the timeless, formless Absolute that existed prior to and is independent of all manifestation.
I. Core Concepts & Philosophical Framework
Advaita Vedanta: A school of Hindu philosophy emphasizing non-duality, positing that non-dual consciousness (Brahman) is the ultimate reality and appears as everything in the Universe. "Advaita" literally means "not-two."
Brahman: The ultimate reality, the non-dual consciousness that is everything. It is without attributes (Nirguna) and the true Self (Parabrahman).
'I Am' / Beingness / I-am-ness / Consciousness: This is the primary concept or sense of existence that arises from the food-essence body. It is the starting point of both misery and happiness, and the foundation of one's individual universe and all manifestation. It is the Godly principle (Ishwara), the manifest Brahman.
Maya: Illusion; the illusory power of Brahman that creates the appearance of the world and the sense of individual form and identity. Maharaj states it is the "primary illusion" or "moolamaya."
Jnani: A realized sage who understands the roots of beingness and transcends it, knowing that they are not that principle. A Jnani is beyond consciousness and unconsciousness, without form or shape, and does not identify with the body-mind.
Parabrahman: The Absolute, the true Self, which is without attributes and beyond the 'I am' state. It is the state of no-being, prior to consciousness.
Gunas (Sattva, Rajas, Tamas): The three fundamental qualities that underlie and operate the world process.
Sattva: Purity, clarity, harmony; pure consciousness, the witness. It is the "news 'I Am'".
Rajas: Passion, energy, activity; takes up active roles.
Tamas: Inertia, resistance, darkness; claiming doership.
The combined play of these gunas and the five elements constitute the manifest world and the body.
Five Elements: The fundamental components of the manifest world and the body.
Prana / Vital Breath: The life force; mind is the language of prana.
Atman: The indwelling principle, the true Self, often equated with God within.
Sadguru: One who knows himself perfectly and can lead others to their true nature, beyond the 'I am' concept. The Guru's word is paramount in guiding the seeker.
II. Key Teachings & Practices
Self-Inquiry ('I Am' inquiry): The central practice involves focusing on and investigating the "I am" concept to understand its nature and source, and ultimately to transcend it. The aim is to realize the state prior to 'I am'.
Transcendence of the 'I Am': Maharaj emphasizes that the 'I am' is itself a concept and an illusion. The goal is to go beyond this primary concept, as it is temporary and leads to bondage and suffering.
Detachment from Body-Mind Identification: The teachings repeatedly stress that one is not the body or the mind. Identification with the body is the root of suffering and delusion.
Rejection of Unwanted Thoughts: Thoughts are seen as external or alien. One should use thought to get rid of thoughts, rejecting those that are unwanted and not identifying with the mind.
Role of the Guru: The Guru's word is crucial. Faith in the Guru's word is faith in oneself, leading to automatic change and liberation from delusion. The Guru tells one about their true nature.
Meditation: Means merging with Beingness, or dwelling in the 'I amness'. Reciting a mantra (like 'Om' or 'So Hum') is suggested as a means to keep the mind quiet and stabilize in the 'I amness'.
Nature of the World: The manifest world is considered an expression of the 'I amness', temporary and ultimately unreal (Jagat Mitya). It is a "play of the five elements and three gunas."
Beyond Concepts: The true self (Parabrahman) is prior to words, thoughts, and concepts. It cannot be described or acquired through intellectual understanding alone.
Destiny and Free Will: Actions are seen as happening due to the gunas and sattva, rather than individual doership. The 'I am' itself can be taken as destiny (Prarabdha). A Jnani knows they cannot do anything and are beyond the play of beingness.
Non-difference between Guru and Disciple: When the disciple genuinely contemplates their identity, they progress to where the Guru is, dissolving the sense of separation.
III. Quiz
According to Advaita Vedanta, what is the ultimate reality, and what does "Advaita" literally mean? According to Advaita Vedanta, the ultimate reality is non-dual consciousness, known as Brahman, which appears as everything in the Universe. "Advaita" literally means "not-two," emphasizing the singular nature of reality.
What is the significance of the "I am" in Nisargadatta Maharaj's teachings, and where does it originate? The "I am" is the primary concept or sense of beingness, arising from the food-essence body, and is considered the foundation of one's individual universe. It is the starting point of all experiences, both pleasant and unpleasant, and is synonymous with the manifest Brahman.
How does Maharaj characterize "Maya" in relation to the world and our experience? Maharaj characterizes Maya as an illusion, specifically the "primary illusion" (Moolamaya), which creates the appearance of a world with shape and form. It is the illusory power of Brahman that influences individuals to believe in separate identities and a multitude of births.
What are the three gunas (Sattva, Rajas, Tamas), and what role do they play in manifestation? The three gunas are Sattva (purity/consciousness), Rajas (activity/passion), and Tamas (inertia/doership). They are fundamental qualities that operate the world and account for mental modifications and behavior, with the "news 'I Am'" being the Sattva quality.
What is the primary delusion that prevents individuals from realizing their true nature, according to Maharaj? The primary delusion is the identification with the body-mind, believing oneself to be a man or a woman or a specific individual. This body-consciousness is seen as a misery and prevents one from realizing their true, formless, and eternal nature.
How does a Jnani relate to the "I am" principle and the manifest world? A Jnani understands the roots of beingness and transcends it, recognizing that it is pure ignorance and that they are not that principle. They observe the sprouting, nourishing, and disappearance of beingness without involving themselves in its play, remaining as the witness.
What is the main practice suggested by Maharaj for self-realization? The main practice suggested is self-inquiry, specifically focusing on and abiding in the "I am" or "I-am-ness." The purpose is to investigate this primary concept to understand its origin and eventually transcend it, stabilizing in the state prior to 'I am'.
Explain the concept of "no-beingness" and its relation to the 'I am'.? "No-beingness" is the original and primary state of one's true nature, existing prior to the appearance of consciousness or the 'I am'. It is the state of peace that lies beyond beingness, which is temporary and seen as a form of suffering.
Why does Maharaj emphasize the importance of the Guru's word? Maharaj emphasizes the Guru's word because it is considered final and unchanging, providing direct instruction about one's true nature. Faith in the Guru's word helps dissolve all concepts and identifications, leading to the realization of the true Self.
How does Maharaj view thoughts, and what is his advice regarding them? Maharaj views thoughts as transient and often unwanted, encouraging the seeker to use thought to get rid of thoughts. He advises not to entertain unwanted thoughts and to form the habit of rejecting them to quiet the mind and allow the Self to sprout.
Nisargadatta Maharaj's Path to Self-Realization: I Am and the Absolute
Sri Nisargadatta Maharaj's teachings, deeply rooted in Advaita (non-duality), center on the direct path to self-realization through understanding the nature of "I Am" and its relationship with Brahman and Parabrahman.
The Nature of "I Am" (Beingness/Consciousness)
According to Nisargadatta Maharaj, the "I Am" or "beingness" is the primary concept and the very source of illusion. It is the fundamental recognition that "you are", preceding all other thoughts and experiences. This "I Am" is not a separate entity confined to the body but represents the totality of being, the ocean of consciousness, the entire universe of all that is known.
Maharaj elaborates on the "I Am" as:
Multidimensional: It encompasses "being" (sat), "awareness" or "pure consciousness" (chit), and "love" or "divinity" (ananda).
Energetic and Self-Luminous: It is the energetic feeling of being 'present', an atomic consciousness that is self-luminous and creates the immense world. This self-sensing consciousness exists in the body.
Product of Food Essence: It arises from the quintessence of food, making consciousness dependent on the body's sustenance.
The Beginning of Duality: The moment "you know you are" marks the primary duality, leading to suffering through identification with the body and its expressions.
Temporal and Unreal: From the ultimate standpoint, the "I Am" is a temporary, time-bound, and ultimately unreal state. It is likened to a "speck of ignorance" or a "thief" that has suddenly entered. It is a passing phase, "borrowed".
Brahman and Parabrahman (The Absolute)
Nisargadatta Maharaj distinguishes between Brahman and Parabrahman:
Brahman: This term often refers to the manifested, all-pervading consciousness, the "I Am" itself when viewed as universal and without individual limitations. It is the "Lord of words" and contains the universe. It is the "essence of all knowledge". The world and Brahman are not separate.
Parabrahman (The Absolute): This is the ultimate reality, prior to consciousness, without attributes (Nirguna), and beyond even the knowledge "I Am". It is the eternal, unchanging, nameless, and formless truth. Maharaj describes it as the "ground of being, the very foundation of existence itself". In this state, "you do not even know you are".
The Relationship between "I Am" and Brahman/Parabrahman
Maharaj explains that the "I Am" (consciousness) is the manifest expression of the Absolute. It is the doorway or path through which one can reach the Absolute. The world, with all its phenomena, appears within the light of "I Am".
Key aspects of their relationship include:
'I Am' as a concept: The "I Am" is the basic source from which all other concepts flow.
Interdependence: "God is because you are, you are because God is. The two are one". The existence of God or the world depends on the "I Am".
Transcending the 'I Am': While the "I Am" is the manifestation of Brahman, true liberation involves going beyond the "I Am" itself. The "I Am" is seen as a "cloak of illusion over the Absolute".
How Understanding This Connection Facilitates Self-Realization
The core of Nisargadatta Maharaj's teaching for self-realization revolves around understanding and ultimately transcending the "I Am". This understanding is a journey from the transient to the eternal, guided by specific practices and a deep conviction.
Abiding in "I Am" through Self-Inquiry and Meditation:
Focus Inward: The primary instruction is to "catch hold of the knowledge ‘I am’ in meditation" and "abide in it". This involves directing one's attention solely to the sense of being, detaching from all else.
Discarding Definitions: Seekers are urged to "get rid of the tendency to define yourself", realizing that all definitions apply only to the body and its expressions. This is the process of "Neti, Neti" (not this, not this), discarding all perceivables and conceivables until only the formless "Amness" or "Beingness" remains.
Quieting the Mind: A quiet mind is essential for self-awareness to affect changes. The rigorous refusal to harbor thoughts is itself meditation. By observing thoughts, the mind slows down and eventually stops.
Purpose of Meditation: Meditation on the "I Am" cultivates awareness and presence, leading to the discovery of the "witnesser" and pure experiencing. This practice "dissolves dullness and quietens the restlessness of the mind".
Transcendence of the "I Am":
Recognize the Illusion: The ultimate goal is to "understand the unreality of ‘I am’". The "I Am" itself is the "first ignorance" or "primary illusion" (moolmaya), and by persisting on it, one can go beyond it into the concept-free Parabrahman state.
Liberation from Concepts: True liberation lies in the cessation of all concepts, including the concept of freedom itself. When the obsession with the body goes, one reverts to their natural state.
Beyond Duality: As one progresses, the "I am myself" goes, and "I am all" comes; when "I am all" goes, "I am" comes. Finally, "when even ‘I am’ goes, reality alone is". This leads to the state of "nirvana" or "Parabrahman," where there is no longer a sense of "I-am-ness".
Fearlessness: Realizing one's true being, beyond the temporary "I Am," leads to absolute fearlessness and freedom from the pleasure-pain complex, including the fear of death. The "destiny is not death but the disappearance of 'I am'".
The Indispensable Role of the Guru:
Guidance: A Guru is invaluable for the "I Am" state to awaken smoothly and quickly. The Guru helps dispel deep-rooted identification with the body.
Faith and Trust: Maharaj consistently emphasizes absolute faith and trust in the Guru's words. This faith enables the seeker to accept the truth of being the Supreme Reality.
Guru as Consciousness: Maharaj states that the Guru is not an individual but is consciousness itself, Brahman, or the Sadguru. "Your consciousness is the Guru". Worshiping consciousness is worshiping the Guru.
Transformative Power: The Guru's words are like "seeds" that will sprout at the proper time, dismantling existing concepts and leading to clarity and liberation.
By understanding that the "I Am" is the fundamental, albeit transient, manifestation of the eternal Absolute, and by consistently inquiring into and abiding in this "I Am" with faith in the Guru's guidance, the seeker can transcend limited identities and realize their true, timeless nature beyond all concepts and experiences.
Maya and the Gunas: Pillars of Illusion
In Nisargadatta Maharaj's philosophy, deeply rooted in Advaita Vedanta, Maya and the three gunas play a crucial role in the appearance of the manifest world and the illusion of individuality, fundamentally obscuring the true, Absolute Reality.
Here's an explanation of their roles:
Maya (The Cosmic Illusion)
Maharaj defines Maya as the primordial illusion (moolmaya). It is that which has no existence but asserts herself as present. It is not a separate entity but is equated with the "I Am" or beingness itself.
Key aspects of Maya:
Source of Illusion: The very consciousness or "I Am" is the source of illusion. Prior to the knowledge "I Am," there was no illusion. The moment "you know you are," duality begins, and this is the primary duality, the source of illusion.
Creation of the World: The world appears within the light of "I Am" and is a reflection of one's own consciousness. The entire manifest universe is the proliferation of this touch of beingness. The world arises with consciousness, and when "I Am-ness" goes, so does the world. It is seen, felt, and fancied, but it does not last.
Nature of Maya: Maya is the combination of name, form, and consciousness. It is described as a "tragic comedy" and a "flood of experiences on a stage of experience". Maharaj emphasizes that the world is merely an appearance, not having true being. It is a dream, and the waking state itself is like a dream.
Self-Love: Maya is often equated with self-love (atma prema), the inherent desire to continue one's beingness. This self-love is what drives all activities.
Obstacle to Realization: Maya blocks the path to Self-realization because it makes one believe in the reality of the illusory. The apparent conviction that one's body is the Self is what is called Maya. By mistakenly identifying with the body, consciousness becomes subject to suffering.
The Three Gunas (Qualities)
The three gunas – sattva (purity, clarity, harmony), rajas (passion, energy, activity), and tamas (inertia, resistance, darkness) – are the basic attributes or qualities that underlie and operate the world process.
Key aspects of the gunas:
Mechanism of Manifestation: The gunas, along with the five elements (matter-energy) and Purusha and Prakriti (male and female aspects), are inherent in nature and constitute the manifested world. The sattva guna specifically produces the manifest world of forms and the knowledge "I Am" simultaneously.
Activity and Doership: All activities in the world happen due to the gunas. The ego, or sense of doership, is the very nature of these gunas. Rajas is involved with activity and identification with memories, while tamas can involve dullness and doership can be taken up by tamo guna.
Perpetuation of Beingness: The friction between pure sattva (the quality of knowingness) and prana (vital breath) in the body creates the knowledge "I Am". This "I Am-ness" itself is the "turbulence of the three gunas".
Conditioning: Everything is determined by conditions (gunas), just as water is shaped by its container. The presence of these gunas is known through worldly dealings.
Contribution to the Illusion of Individuality and the Manifest World
The interplay of Maya and the gunas is central to the creation and perpetuation of the illusory world and the individual self:
Emergence of "I Am" and Duality: The fundamental feeling of "I Am" is the primary concept and the root of all other concepts. This "I Am" is Maya, the primary illusion. Its appearance, which is spontaneous and unsolicited, introduces duality where there was previously none. Prior to this "I Am-ness," one was in a state of "no-being" (Parabrahman).
Identification with the Body-Mind: The sense of "I Am," though universal consciousness, mistakenly identifies with the temporary physical body which is a product of the five elements and food essence. This "I-am-the-body" idea is the fundamental misidentification. Consciousness itself, though pure, gets "contaminated by imagination" which is at the root of creation.
Creation of the Personal World: This false identification gives rise to the "person" (vyakti), a collection of thoughts, emotions, memories, restrictions, and limitations. The world we perceive is entirely subjective and private, changing with the mind's restlessness. It's a play of ideas, projected by the mind.
Suffering and Bondage: All suffering arises from this identification with the temporary and false "I Am" and the body-mind. Desires and fears, which are products of the mind and gunas, keep one bound. The knowledge "I Am" itself is seen as a "guest" that comes and goes, not the eternal Self.
Transcending the Illusion: Maharaj's teaching emphasizes that this "I Am" is a temporary, time-bound, and ultimately unreal state. It is a "concept" that, despite its prolific nature in creating the world, must eventually be transcended. The path to self-realization involves understanding the unreality of the "I Am", abiding in it, and eventually going beyond it to the Absolute (Parabrahman). When the "I Am" (beingness) disappears, all problems and suffering cease. True liberation is the cessation of all concepts, including the concept of freedom itself
Nisargadatta: Beyond Body-Mind, The Root of Suffering and Liberation
Nisargadatta Maharaj's philosophy, deeply rooted in Advaita Vedanta, asserts that body-mind identification is the fundamental cause of all suffering and the illusion of individuality. He emphasizes that transcending this mistaken identity is crucial for realizing one's true nature and achieving liberation.
Why Body-Mind Identification is the Root Cause of Suffering:
The Primary Illusion ("I Am" or Beingness): Maharaj explains that the very "beginning of duality is when you know you are". This primordial concept, the "I Am" or beingness, is the "primary concept" and the "root idea" from which all other concepts and the entire manifest world arise. This "I Am" is synonymous with Maya, the "primordial illusion". It is the "love to be," which drives all activities and is the "biggest stumbling block". Prior to this "I Am-ness," one was in a state of "no-being".
Mistaken Identification: The trouble begins when this universal "I Am" or consciousness mistakenly identifies with the temporary, perishable physical body. This "I-am-the-body" idea is a "blunder", a "sickness", and the source of all problems. It reduces the "totality, the limitless, to the limited" and leads to the illusion of a separate "person".
Source of Suffering, Fear, and Desires:
All suffering arises from this identification with the limited, temporary body and mind. The mind itself is equated with "disturbance" and "restlessness".
Desire for embodied existence is the "root-cause of trouble", and the desire to continue one's beingness (self-love or Maya) is the underlying motivation for all activities, including spiritual pursuits.
The fear of death stems directly from this identification with the perishable body.
The sense of "doership" (ego) is also a product of body-consciousness and leads to bondage. One believes they are acting, but everything happens automatically.
The world, perceived through this limited perspective, appears full of suffering and "mutually distinctive discrepancies". It is a "play of ideas" or a "dream", but one suffers when identifying with it.
Practices to Overcome Body-Mind Identification:
Maharaj offers direct and powerful practices to dismantle this false identification:
Self-Inquiry ("Who Am I?"): This is a core instruction. It is not a conceptual exercise but a tool to reach a "thoughtless, concept free state of being". The goal is "self-abidance" and "self-remembrance" of one's nature beyond body, mind, and ego.
Abiding in the "I Am" / Pure Beingness:
"Hold on to the knowledge ‘I am’". This "I Am" is your "working capital", your "only capital".
"Just be". Remain aware of "pure consciousness without words" and be in a "thought-free state".
Meditate on this sense of beingness, which itself will reveal its origin and dissolution. This is the essence of Nisarga Yoga, described as "living life with 'harmlessness,' 'friendliness,' and 'interest,' abiding in 'spontaneous awareness' while being 'conscious of effortless living'".
Transcending Concepts and the Mind:
"Disregard your desires and fears, concepts and ideas".
"Get rid of the tendency to define yourself". All definitions apply only to the body and its expressions.
"A quiet mind is all you need". "Beyond the mind there is no suffering". To quiet the mind, one must "stop thinking" and "look without imagination". Constant thinking makes the mind decay.
The ultimate liberation involves the "cessation of all concepts, including the concept of freedom itself".
Accepting the Guru's Word and Faith: Maharaj emphasizes the importance of a Sadguru, who reveals one's true nature as formless consciousness beyond the body. Faith in the Guru's word is crucial, as it acts as a mantra to dissolve body-consciousness. By listening and absorbing the teachings, one comes to realize that the Guru's reality is their own.
Detachment and Non-Identification:
"Abandon the false and you are free of pain". This includes abandoning the false "I" and "mine" ideas.
"Don't identify yourself with the world and you will not suffer".
"Give up the idea of being a person". The "person" is merely a sum of restrictions and limitations.
Recognize that pain and pleasure are transient and that "suffering is due entirely to clinging or resisting".
By diligently applying these practices, particularly by focusing on the "I Am" without identification with the body-mind, one can gradually transcend the illusion of individuality and the manifest world, ultimately realizing the formless, timeless Absolute that is prior to all concepts and experiences.
The Guru's Catalytic Word in Nisargadatta's Philosophy
In Nisargadatta Maharaj's philosophy, the Guru plays an indispensable and multifaceted role as a catalyst for the disciple's spiritual progress, ultimately guiding them towards the state of a Jnani (a realized being). Maharaj himself, born Maruti, attained realization in three years after meeting his Guru, Sri Siddharameshwar Maharaj, in 1933.
Here's an elaboration on the significance of the Guru and the catalytic power of their words:
The Nature and Significance of the Guru
More than an Individual: Maharaj teaches that the Guru is not merely a person or an individual. He is "Cosmic Consciousness", the "innermost light, shining peacefully and timelessly in the heart". The Guru represents "reality, for truth, for what is", and is equated with Awareness and even "Life itself" as the Supreme Guru.
The "I Am" as Guru: Fundamentally, Maharaj asserts that the "I Am" or beingness itself is the Guru. It is the "knowledge ‘you are’" that serves as the Guru. This direct realization points to the fact that the Guru links the disciple to their own Self-knowledge.
The Sadguru (True Guru): The "Sadguru" is described as the Absolute, the unmanifest, prior to consciousness. The manifested consciousness, particularly that which moves through human bodies (like a realized master), is referred to as "Sri Guru".
The Guru's Word as a Catalyst for Spiritual Progress
The Guru's word is paramount, possessing immense power to dispel ignorance and drive the disciple towards realization.
Direct Instruction and Revelation of Truth:
The Guru's role is to reveal one's true nature as formless consciousness beyond the body. Maharaj's own Guru told him "what is true," specifically, "I am the Supreme Reality" and "You are all that exists. Presently you are the consciousness. God, Ishwara etc. are the names of what you are". Remembering these words was sufficient for his realization.
The Guru offers "indications which the seeker needs", cutting "across all concepts and dogmas".
The Guru's word is described as "final and does not change", and is the "only Truth". It is a revelation from "Nirvikalpa" (a state free of ideation), not mere intellectual knowledge.
Facilitating Transcendence of Body-Mind Identification:
The central teaching of the Guru is to help the disciple "recognise that you are neither of them [body and mind] and to cast them off". This involves telling the disciple, "you are not the body". This instruction is the "fundamental misidentification" that Maharaj seeks to remove.
The Guru aims at the "elimination of your person as a factor in consciousness", emphasizing that "liberation is never of the person, it is always from the person". This is achieved by shifting identification from the temporary body to the limitless, universal consciousness.
Surrender to the Guru means surrendering body-consciousness, letting go of individuality.
The Guru's Word as Mantra and Meditation Aid:
The Guru's word itself can serve as a potent mantra. Chanting the mantra, like "I am pure Brahman", or simply "Jai Guru, Jai Guru", strengthens consciousness and purifies the vital breath (prana).
Maharaj suggests that meditation involves "holding on to the knowledge ‘I am’" and giving attention to nothing else. This "I am" is the "tool through which you get all the knowledge". It is the "biggest stumbling block" that must also be transcended, but only after it has revealed its nature. The Guru's word helps to focus this attention.
By continuously ruminating on the Guru's words, the disciple learns to abide in their own beingness. This pure beingness or "I Am" principle itself becomes the meditator and the meditated upon.
Dissolving Concepts and Accelerated Realization:
The Guru's teaching serves to "blast all your concepts and put you in the no concept state". The "I Am" itself is seen as the "main concept" or "primary illusion". By abiding in this "I Am," it is understood to be a concept that, once all other concepts flow from it, will eventually dissolve, leading to the "concept-free Parabrahman state, where you do not even know you are".
This process accelerates the disciple's ripening, saving them "endless pain" and leading to liberation. Maharaj himself experienced realization within three years due to his implicit trust and "earnest application" to his Guru's words.
The Role of Faith and Disciple's Earnestness
Crucially, the effectiveness of the Guru's catalytic word hinges on the disciple's faith and earnestness.
Trust (Shraddha): Maharaj's own realization was rooted in his "unquestionable trust" in his Guru. He asserts that without trust, there is no peace, and faith makes the Guru's words fruitful.
Earnestness: The Guru is always ready, but the disciple must be ready to learn. "Eagerness and earnestness are all-important". The Guru may be blunt or even "violent at times" to break the disciple's "obtuse or perverted personality".
Self-Inquiry: The Guru's guidance encourages constant self-inquiry, repeatedly asking "Who am I?". This is not a mere intellectual exercise but a direct pointing inward to the already present reality of consciousness.
Conclusion: From Disciple to Jnani
The Guru leads the disciple to the state of a Jnani by helping them dissolve body-mind identification and transcend all concepts, including the "I Am" itself. A Jnani is one who has "died before his death", recognizing the unreality of the manifest world and beingness. They abide in the timeless, Absolute state, "beyond time and even the sublime emotions", free from the "nuisance" of consciousness itself. While the Guru initiates and guides, the ultimate realization is a spontaneous happening when the disciple, through unwavering faith and persistent self-inquiry, realizes their true nature as the Absolute, prior to all coming and going.
Nisargadatta: From I Am to No-Beingness
Nisargadatta Maharaj's profound teachings, deeply rooted in Advaita Vedanta, center on the realization of one's true nature beyond the confines of the perceived self. This journey culminates in the transcendence of the "I Am" or "beingness" to realize "no-beingness," which he refers to as Parabrahman or the Absolute. This transcendence is considered the ultimate goal because the "I Am," though fundamental to all experience, is ultimately a temporary, conceptual state that gives rise to duality and suffering.
The State of "Beingness" ('I Am' / Consciousness / Brahman)
"Beingness," or the "I Am," is the primordial concept, the very "beginning of duality" and the "primary concept" from which all other concepts, the mind, and the entire manifest world arise. It is the "love to be," the innate urge to exist, which motivates all actions, including spiritual pursuits.
Key characteristics of "beingness" include:
Origin: It appears spontaneously and unknowingly. Maharaj frequently links it to the "food-essence body," stating that "beingness is the fragrance of the same body" and "Consciousness is dormant in food. Hence, food sustains consciousness in your body".
Nature: It is formless, limitless, and all-pervading when not identified with the body. Maharaj equates it with consciousness (chit), which is "a reflection against a surface, a state of duality". He also refers to it as Brahman (the manifest principle) and the "Godly Principle," the lord of all manifestation. It is the "soul of your world" and the "foundation of all experience". It can be understood as "pure consciousness, free from all content".
Temporality: Crucially, the "I Am" is not eternal. It is "temporary and time-bound," appearing with birth and disappearing with the body's dissolution. It is "an illusion that induces multiplicity". "The knowledge 'I am' is also rendered the status of 'non-knowledge' in the final Absolute state".
Role in Suffering: The "I Am" is the "primary illusion", and "the sense that 'you are' is the misery". Because it takes the body as its identity, it gets caught in the "pincer movement of Maya" and is subjected to suffering, desires, and fear of death.
Paradoxically, while temporary, the "I Am" is also presented as the Guru ("Your Guru, your God is the ‘I am’") and the "working capital" for spiritual inquiry. It is the "tool through which you get all the knowledge", and by abiding in it, one can transcend it.
The State of "No-Beingness" (Parabrahman / The Absolute)
"No-beingness" or Parabrahman is the ultimate reality, prior to consciousness, prior to the "I Am," and prior to all concepts, space, and time. It is the "concept-free state" where one does not even know one exists.
Key characteristics of "no-beingness" include:
Nature: It is "eternal and immutable". It is formless, attributeless (nirguna), and without qualities. It is described as "pure BEING" that "IS. And always IS, even when the relative world goes away". It is the "source" of everything, yet it "does not know itself" and has no needs or desires.
Beyond Duality and Concepts: Parabrahman is "beyond both duality and non-duality". It is "beyond words," "unexplainable," and "not a state of something else". It cannot be experienced because it is the very ground of experience.
Freedom from Suffering: In this state, there is "no suffering," "no fear," and "no pleasure-pain complex". It is a state of "silent peace," "total rest," and "complete relaxation". It is the "absolute fearlessness born from the realization of the illusoriness and transiency of every mode of consciousness".
Comparison and Contrast
Why Transcendence of 'I Am' is the Ultimate Goal
The transcendence of "I Am" is the ultimate goal because, despite its importance as the primary manifestation and the foundation of all experience, it remains a limited and transient state. As long as one identifies with "beingness," even as pure consciousness, there is still a subtle form of duality and potential for suffering.
Maharaj emphasizes this for several reasons:
The "I Am" is an illusion: It is the "first ignorance" and the "primary illusion". Although it has great potency to create the universe, it is ultimately "unreal," "time-bound and unstable". "The knowledge 'I am' or the beingness is illusion only".
Source of Concepts and Limitations: The "I Am" is the "basic source from which all other concepts flow". While it exists, one remains in the realm of concepts, however subtle. The ultimate liberation requires the "cessation of all concepts, including the concept of freedom itself".
Release from Suffering and Bondage: Suffering arises from clinging and identification. By realizing that the "I Am" is not one's eternal nature, one is freed from the fear of death and the endless cycle of desires. The "I Am" is the cause of misery because it creates the sense of individuality and needs.
Realizing the Absolute: Transcending "I Am" means realizing one's true nature as the Parabrahman, which is the "ultimate, concept-free state" where there is "no trace of the knowledge 'I am'". This state is "infinitely more real, aware and happy" than anything conceivable. It is the "unborn eternal principle" which is "complete, perfect, and the Unborn".
Practices to Facilitate Transcendence
Maharaj's teachings provide direct and uncompromising practices to achieve this ultimate goal:
Self-Inquiry ("Who Am I?"): This is paramount. The goal is not intellectual answers but to "go beyond consciousness" by questioning its very source. One must "investigate and know what you are not" to discard all false identifications.
Abiding in the "I Am" / Pure Beingness: Initially, the practice is to "hold on to the knowledge ‘I am’" and "just be," focusing attention on this pure sense of being without words or external objects. This deep meditation allows the "beingness" to reveal its origin and eventually dissolve into "no-beingness".
Transcending Concepts and the Mind: The aim is to "blast all your concepts and put you in the no concept state". This involves disregarding desires, fears, and all ideas, recognizing that the mind is not the true instrument for realization. A "quiet mind is all you need".
Faith in the Guru's Word: Implicit faith and remembrance of the Guru's teaching that "You are not the body, you are awareness" or "You are pure Brahman" is a powerful catalyst. The Guru's words act to "pierce" and "correct the subtle body," fostering the conviction of one's formless nature and detaching one from body-consciousness. Maharaj himself attributed his rapid realization to his Guru's words.
Detachment and Non-Identification: Continuously "abandon the false" and the idea of being a separate "person". Realize that all perceivable and conceivable things, including the "I Am" itself, are temporary and not one's true self.
By diligently following these practices, particularly by allowing the "I Am" to subside into its source, one reaches the state of a Jnani, who has "died before his death," having transcended all concepts and abides in the timeless, attribute less Absolute. This final realization is the ultimate liberation from suffering and the fullest expression of one's eternal nature.
No comments:
Post a Comment