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This is the ego's I am, which will dissolve, disappears. To be aware, conscious of I am This is the Absolute. What I am not sure of comprehending correctly is your 'being-consciousness'. Is my description above correct? Or are you hinting at something more subtle? I would also like your comments on the fact that although the teaching is very simple, why are there only the rarest of the rarest that Self-realize? That so few have succeeded? You are right in trying not to 'do' anything as sadhana or practice is not 'doing' but 'being', 'just being' that's all. I am not hinting anything subtler but just suggesting to 'just be'.

You can even say be still, do not give attention to this, do not give attention to that, do not give attention to anything, you'll by the power of your attention on 'being' become the reality. You know 'you are' for sure so 'just be' that's enough. There are two main reasons why very few realize: Firstly, to do away with the 'I am the body' idea is something almost next to impossible and secondly there is a lot of talk about the sadhana but very few actually do it with earnestness.

My sole reason for writing 'The Nisargadatta Gita' was to inspire the latter with the hope that the former would come about in the process. Thank you! It's perfectly clear now. As for the Nisargadatta Gita, speaking for myself, it is a fantastic help in that endeavour. Thanks for your time, Namaskar. Namaskar, Other questions if I may. Sri Ramana said that vichara should be done with the eyes open.

He also said that vichara should be done all the time in all activities, and not to sit down at fixed hour to meditate. Staying, abiding in I Am, all through the day without wavering is an enormous task. It rather comes easily now, that when I'll realize that I am outward I will return to I am. But it is very difficult to stay put for a long period of time. Like Sri Nisargadatta said, it's a slippery place! Any suggestions, tips on these points? Setting aside fixed times is useful, especially early morning hours.

Do not worry if at times you are unable to have a good abidance in the 'I am' but you must persist with it. Slip-fall-abide-slip-fall-abide, if it is so let it be so. You are your own master so you have to develop your own tips that fit the pattern of your day. Since you had mentioned an awareness watching awareness in one of your previous mails this one may come handy.

If you have already read it, fine. But I haven't found anyone in any of the books asking the following question. Reading the prologue you wrote in The Nisargadatta Gita for the second time, where you describe your experience on "I Am" and "I Am not" prompt me to ask you my question. I am surprised though that no one ever asked this. The consciousness in the food body, is the I Amness, the Beingness. Absolute awareness is beyond. Abiding in I Am, eventually it merges in the Absolute and only Reality remains.

At the "death" of the body, consciousness, the I Am "dissolves" in the Impersonal Awareness. Sri Nisargadatta said it is Awareness unaware of Itself. He would also describe it as what one was years before, or before "birth" etc I find it astounding that on hearing that consciousness leaves with the "death" of the body and one becomes unaware Isn't awareness unaware of Itself a total void, a total absence of Being, existing, what you called "I Am Not"? Can you use words to describe what this I Am Not "state" is? Once the 'I am' becomes verbal you have the three states of waking, dream and deep sleep.

The consciousness is ever there except that it is devoid of content and hence we call it pure awareness unaware of itself. Why so? Because it doesn't require to be aware of itself, and who is to be aware of whom? You have to imagine a state where everything is made up of a single substance. OR say you imagine the whole world made up of only a single type of atom or molecule. OR say you imagine a photograph where every pixel is identical in every way. In such cases will there be any differentiation anymore? Quite similarly if it is the 'I am' everywhere which 'I am' are you talking of?

It is just a limitation of words so we use words like 'turiyatita' or 'disappear', you can even say 'individuality is lost' and so forth in whatever way you understand.

Then, there is even the classical example of 'the salt doll that went to taste the sea water and became the sea! It is the 'sadhana' part that is of utmost importance, which if not undertaken, renders everything as an exercise in futility. Do what Maharaj says and then see what is your own direct experience rather than relying on me or anybody or any text to give you insights. Dear Shri Apte, I got your email from a colleague of mine and also read your nisarga gita.

I read I am that, a few years ago. I am at a stage where I am struggling to put this into action. I am not sure if and how you can help, as I looked for some biography of yours, and did not find one, anywhere Till date, I have not approached, followed any specific guru or group or discussed the path in a group or satsang Something tells me to write this mail thanks for taking the time to read it.. Understanding the 'I am', your sense of 'being' or the feeling that 'you are' is the most crucial and only decisive event.

For this you may either read the complete 'I am' quotes or the 'Nisargadatta Gita'. If you have understood correctly, then you don't require anything else - guru, discussions or satsanga. If you have any specific questions pertaining to the 'I am' you may feel free to ask Love Pradeep. Dear Shri Apte, Thanks for your prompt reply. Really finding it hard where to start, but I will. Is not watching breath, anapanasati proposed by Buddha, achieving the same thing without having to use the mind to create "concept" of I AM and then figuring out the same without it?

Saadhana vs Praptha Where the letting go happens? Given the background of Maharaj and how it all happened.. How do people with so much knowledge, success, science background, distrust and questioning prove it to me attitude ever benefit from this yet simple way? Most of the first to verses are telling how it is about the parabrahman, the absolute, the delusion, the confusion and where to get I read them I may understand them too I may believe them too This is paradoxical.

All meditative practices, japa, mantra and the rest indicate the 'I am' and are used to get stabilized init, suit yourself. The letting go happens when the nickel drops and you realize the futility of sadhana as the so-called 'person' was illusory or false, so whereof sadhana and for whom? And the praptha is ever there, is and would ever be.

Some comments on ‘The Nisargadatta Gita’ – PRADEEP APTE

Understanding and earnestness are important. You have to revert and come back to the root - the 'I am' that began all this, the simplicity of the teaching is difficult to swallow. May it be Buddha or Maharaj or anybody all are placed and evolve along a unique set of circumstances, but the 'I am' is common to all regardless of anything. Another common thing among all seekers is this unknown 'self drive' it has brought you thus far to ask all these questions to someone you don't know and have never met, yet you are prepared to take your chances.

The intensity of the drive is very important. Use my books the complete 'I am' quotes or the Nisargadatta gita only as a device to get focused on the 'I am', once you have understood the 'I am' and are stabilized in it you may as well throw them away. You have spoken of a litmus test in your previous mail, well I offer you one for yourself: If you have any questions still bugging you, lest assured you are NOT in the 'I am', as there can be no questions when you are stabilized in the 'I am', it being PRIOR to all questions, so how can there be any questions there?

I believe you can guess it correctly. I have been listening to tapes of Osho from early on. I listened to the Dhammapada series in by Osho, which made me decide to come back to India and help see the futility of materialistic pursuit. It struck me as this is the only one I need, but did not really know how to really use it I have realized the "destiny" works its own way and have learnt to take what it gives me. I have learnt it knows more than me, when to send books, people, pointers, website my way.

All the difference is, that I do not postpone I react immediately, without losing any time, but without hoping that something will happen Destiny is wonderful It always comes packaged such that It is a journey. I have learnt to trust that driver. I mentioned to him about I am that, and Shankara and upon searching Shankara, he found out about you and forwarded some links.

I took it as a sign and followed up, only hoping that you would mail me back. I seek your guidance. Dear Shri Apte, One more, but last question for now, and I will embark upon your book and saadhana. What about vaasanas, and what happens to them, in the process of sadhana The 'I am' meditates on the 'I am' to annihilate the 'I am'. Dear Shri Apte, During the transition, from the realization that there are vasanas and where we prefer to "let go"and go after the "I am", as I read yesterday, in Nisarga Gita, about thought wandering and person himself wandering away, sanyas My direct question is, is there a need to reduce, let go, deprive As this is contrary and is what makes relationships and progress very hard, while living in Samsara.

My pursuits, discussion, etc though just with my family It is hypocritical, etc I know it is not I have seen how Janaka has handled it and read Ashtavakra Still there is a nagging feeling of then how are we different From the Rolls Royces that Osho had, to many other Gurus I was even told and asked, that Maharaj continued to smoke Beedis after his attainment One way to look at it I have answers I can give up convincing and just take the leap It is borrowed and an excuse I was a vegetarian…and rebelled and became a meat eater at I loved meat so much I ate only meat I told you about the pursuit..

I decided to give up red meat I gladly gave it up I had eaten 1 plate during a new year party I am not sure I am sure I am not depriving my self I am being neutral So, the seeking or pursuit I feel I am extremely successful and happy I do have still interest to do things Is there a identifiable switch I have a good wife, two kids, a dog and parents and in-laws Just forget everything and settle down in the 'I am'.

In dream all people, places, experiences are created and experienced on its own by some force. Regards and Wishes. Witnessing would always have some content, the 'I am' being the first and the last content, when even the 'I am' disappears there is no content anymore, then it is Awareness. That nothing really exists or ever came to be would be a realization to the 'Turiyatita' - the one beyond the fourth. It is one single movement with no individual involved anywhere, quite suddenly it drops there was no 'someone' all along! Only the formless , unborn 'Parabrahman' or Absolute ever is, was and would be.

Sir, I do not want to understand myself so I am asking and disturbing you again, but this is crucial; You said it is "through" I Am that witness occurs but to whom does it occur and who creates whatever occurs. Is it that I am creates and projects on to itself. The 'I am' has only appeared on 'You' and would disappear.

Don't be concerned with what you are witnessing but 'Who' is witnessing - you are That! Sir, At the outset thanks for your direct and crisp coaching, my questions Are getting less and less. One question while I was reading "Ultimate medicine" came to my mind. Maharaj says that what happens between deep sleep and awake state is very important. Please guide what happens to consciousness in the deep sleep state. Please help what is different in two states - Deep Sleep and what we call as death. Similarly when you are unconscious through injury or a stroke or something, the 'I am' is there lurking in the background but incapable of expression as the medium body is not capable of doing so, proper conditions prevailing of the body the 'I am' emerge sin full swing.

In fact this very appearance birth and disappearance death of the 'I am' and its dependence on the body disqualifies it as the The Reality for how can anything transitory and dependant be real or The Truth! Sir, Thanks for the reply. Excuse me for sounding the way I might sound to an expert like you but 1 Abeyance means??? The condition of the body it does seem so at least medically speaking, because people die very young too is not the universal reason for so called death, then what makes I AM leave the body temporally every deep sleep or permanently as at so called death Regards and Wishes.

Abeyance means temporarily suspended, it happens quite spontaneously by falling asleep or even during the day or if you are engrossed in something. When I said condition it does not mean young or old, it means any physiological aberration whatever may have been its means of induction that caused you to be unconscious. You have to understand all this at a very broader level rather than just restricting yourself to human conditions. Ultimately you have to realize that you are not this consciousness either to quote Maharaj:"You are always the Supreme which appears at a given point of time and space as the witness, a bridge between the pure awareness of the Supreme and the manifold consciousness of the person "I feel that the answers to most of your questions would be found in the book I AM THAT, read it carefully with rapt attention, if already read, re-read it, for each reading of this magical text is a revelation.

Understand the 'I am' and abide in it, then there wouldn't be any questions, if questions still arise or exist take it as a sure sign that you are not abiding in the 'I am' because all questions are post-'I am' add-ons or come much later. Sir, Thanks for the valuable advice. I shall do as advised. Pradeep Isn't it so that what I am, the Absolute is beyond even awareness??!!

There is no experience of this is there. Dear Pradeep, I recently came across the Nisargadatta Gita of yours and I have been reading it quite carefully. I will really appreciate your help to understand one thing which to me is the main crux without which none of the teachings can be understood or followed by me. My question is on the Non verbal I Am. What exactly is this Non verbal I Am and how do I recognize it. I have been practicing Ramana Maharishi's "Who am I" meditation which is part of the meditation method I follow. I have been doing it like this.

I sit and close my eyes and ask myself "Who am I" followed by a space then again "Who am I". Since I read that there is really no answer to the question I thought I was doing it correctly. A few days back, I just decided to change the way I was doing it. Only if a thought comes up do I ask myself "Who is having this thought?

I then noticed a strange thing. The thought disappears along with the question. I then reached a point where there were no questions but just the "I". I think this is what is meant by the non-verbal "I Am" because it feels like the verbal "I Am" was the thoughts or words asking who am I etc. When that stopped what was left was just the sense of "I". Have I understood this correctly? Is this the right understanding of the Non Verbal I Am? You are on the right track, please do continue. I have a question which I request your clarification.

During sitting meditation I am watching the I am is quite easy. But during the day when I go about I try to be with the I am. That is Awareness watching Awareness. I notice that sometimes the Awareness moves to the eyes as the function of seeing and other times the awareness or the feeling of I am seems to be in my chest. I am a little confused. Do I shift from the eyes actually more precisely in the head and face including the eyes to the chest where the feeling is located? I really appreciate your guidance.

I am one of those people who was born in so I missed out on Ramana Maharishi I was not even born then and Nisargadatta Maharaj I was 12 years old in All I can connect with are the books for guidance on their teachings. Thanks and Regards,. If at all you feel it so, it is the mind that is interfering or projecting. A direct jump for attending to the 'I am' or awareness at work may not be easy.

Initially you'd have to devote separate timings kept aside only for your spiritual practice. If you have to earn a living and interact in society you'd have to use the mind anyway but you will do this with your roots firmly established in the awareness. When you act from the awareness as your base you can do no wrong - ever, nor carry any karmic residue. Dear Pradeep, Thank you so much for bringing clarity to the understanding as well as dismissing my misunderstanding of I Am.

Knowing what you have explained has brought the whole aspect very much to a firmer understanding. I must admit that I read a lot, both through books as well as the internet- including blogs and discussion groups, and I think my misunderstanding must have been rooted in someone elses description and the mind must have latched on to it. I am a 39 year old with a family wife, daughter and my mother so I have to work.

The time I spend in pure meditations on week days are only a few hours. But this aspect is always in my mind most of the day. I am greateful for your advise and guidance and I hope I am not bothering you with these questions and doubts of mine. Once again, Thank you. Pradeep, I am studying Nisargadatta and some Western realizers who are his devotees.

The western teachers have a difficulty with the idea of God and devotion to him, because they think this implies a position of duality. But, there are certainly many Advaita masters who speak about God and devotion to God. My heart tells me this is an important part of my practice and my inner self is pointing me in this direction also. I am in an awakened place at this point. Sorry if I use the words that I know, yet they do not explain what is happening and where I am. I am here in the ever shining presence and the I has slipped away.

The world and my person has been rejected. At this point many mystical experiences are occurring. I know Maharaj said when he focused on the direction that He was the Universal Reality as Shree Siddharameshwar Maharaj directed him to do the mystical experiences fell away and then realization happened. So, can you help me understand the nature of this devotion and if it does set up the quandary of duality, as some Western teachers of Advaita teach.

I have a deep sense of devotion for the Sadguru and for God. This devotion has always been with me and my heart will not surrender it, because it comes from the source of awareness within me. Again, excuse the language. I use what seems appropriate as far as language can express it. The I's and me's have no substance anymore. So excuse them.

They have their own world of illusory existence where they serve their purpose. The real question I have more expressly put is this. Is devotion part of Maya, or is it an important part of the Universal Reality. What is the value of this extension of God having devotion to God. With respect and gratefulness,. This is the Jnana Knowledge Marga Path , which many may not find conducive or easy to comprehend so for them we have the Bhakti Devotion Marga path which is predominant in India where devotion to a particular Godhead is prescribed.

In this devotional path, at its climax, the devotee and the devoted merge or unite. Either way, by Jnana or Bhakti, the result is the same — all individuality is lost and non-duality prevails as the Ultimate Reality or Parabrahman. The one following Jnana is bound to develop devotion or bhakti and vice-versa, the one following devotion or bhakti is certain to develop Jnana, provided their approach has been correct and honest.

Finally both Jnana or devotion come under Maya, because if you already know what you are you are no longer in Maya, then which Jnana or which bhakti do you need? The answers given by all these masters largely depend on as to whom were they given and in what context? An Indian, westerner, bhakta, sadhaka or politician etc. If this fact is not borne in mind many of their statements may appear to be contradictory. But these are all intellectual understandings which may have some value in the beginning but once settled they are quite useless.

It is the intensity of your longing for freedom and the earnestness of your sadhana that will count Love Pradeep. Consequently I came across your books also and it helped me to deepen the I Am sense. Your quotes are kind of an entry gate into the I Am for me. Thanks a lot for the same. I never understood the teachings of Ramana Maharishi before reading I Am that and your books.

You have helped me a lot in understanding the teaching of these Masters. Wish I had come across them before. But I am still assailed by doubts and despair that if I dont find a living Guru, my sadhana will still not be enough for the goal of Self Realisation. I read in the foreward of your book that you have also did not have a living Guru.

Is it imperative to find a living Guru for Enlightment? Try as I might to surrender to the flow of things and accept everything as they are, doubts still come regarding how I'm progressing. Can you please help me in this regard. No it is not essential to come across a living Guru but of course it is essential to come across the teachings in an unadulterated form. Thereafter it is the intesity of your longing for freedom and the Sadhana or practice that counts, that's all.

Sir Thanks a lot. What you have said really means a lot to me. Thanks again. Regards and Love. I am male, 59 years and have recently been reading the teachings of Sri Nisargadatta Maharaj. All my life I have been searching for who I really am. I successfully stopped taking the drug but ever since, the damage to my brain and nervous system means that I am in constant pain with electric shocks going through my body. My sleep is disturbed and I cannot be still at all. Although I know in my heart that I am not my mind or body, I am continually frustrated in my efforts to meditate on "I Am".

The pain keeps my mind occupied and engaged. Can you offer me any advice? How can this pain stop? In such situations the prayer or devotional mode is more effective, you maybe of any faith or religion. This can be done with some feeling like ' O God, like everything you have given me good or bad , this calamity too has been bestowed on me by you, just give me the strength to live through it and even if death comes I breathe my last at your feet' Remember, the God in you is the "I am', so indirectly you end up in the 'I am'.

Dear Pradeep, Thank you for your reply. Now I am confused. Since then I have gone my own way. Does this mean I need to repent and return to a doctrine or is the "I Am" enough. By living by desire have I sinned, and if so how do I make amends? Is there such a thing as sin?

Sorry for all the questions. It brought you in this world and it'll take you out - so pray to that. I am sorry I didn't know your background otherwise wouldn't have used the word 'God' as it does tend to invoke negative feelings in many. The only sin you have committed is to have believed 'I am the body', do away with this idea and have the firm conviction 'I am not the body.

Dear Pradeep, Thank you so much for the clarification. I am excited about 'I am'. I have another important question. I never asked you if you minded that I email you looking for answers. If you do mind, just tell me. Over the 16 months I have been ill, I have been working.

Also I have a mortgage to pay. What would happen if I was laid off, or found I could no longer work. Could I ask the "I am" to provide for my needs, my physical, worldly needs? That would not be much. I live modestly. Will the "I am" sustain me and feed me if that is necessary? I am very grateful to you indeed. I know these are big questions and I also know it is my mind that asks. It is terrified of loss. But that is as it is. My mind will yield to "I am" sooner or later. I have a question about diet as this is not mentioned in the book but most Hindu spiritual teachings require a vegetarian diet with the addition of avoiding garlic and onions.

Did Nisargadatta say that a vegetarian diet is required to follow his teachings? Looking forward to your answer and any other guidance you can offer. The most important thing about diet is that you should know very well what suits your digestive system best and what doesn't. If this fact is not borne in mind many of their statements may appear to be contradictory. But these are all intellectual understandings which may have some value in the beginning but once settled they are quite useless.

It is the intensity of your longing for freedom and the earnestness of your sadhana that will count Love Pradeep. Consequently I came across your books also and it helped me to deepen the I Am sense. Your quotes are kind of an entry gate into the I Am for me. Thanks a lot for the same. I never understood the teachings of Ramana Maharishi before reading I Am that and your books.

You have helped me a lot in understanding the teaching of these Masters. Wish I had come across them before. But I am still assailed by doubts and despair that if I dont find a living Guru, my sadhana will still not be enough for the goal of Self Realisation. I read in the foreward of your book that you have also did not have a living Guru. Is it imperative to find a living Guru for Enlightment? Try as I might to surrender to the flow of things and accept everything as they are, doubts still come regarding how I'm progressing.

Can you please help me in this regard. No it is not essential to come across a living Guru but of course it is essential to come across the teachings in an unadulterated form. Thereafter it is the intesity of your longing for freedom and the Sadhana or practice that counts, that's all.

Sir Thanks a lot. What you have said really means a lot to me. Thanks again. Regards and Love. I am male, 59 years and have recently been reading the teachings of Sri Nisargadatta Maharaj. All my life I have been searching for who I really am. I successfully stopped taking the drug but ever since, the damage to my brain and nervous system means that I am in constant pain with electric shocks going through my body.

My sleep is disturbed and I cannot be still at all. Although I know in my heart that I am not my mind or body, I am continually frustrated in my efforts to meditate on "I Am". The pain keeps my mind occupied and engaged. Can you offer me any advice? How can this pain stop? In such situations the prayer or devotional mode is more effective, you maybe of any faith or religion.

This can be done with some feeling like ' O God, like everything you have given me good or bad , this calamity too has been bestowed on me by you, just give me the strength to live through it and even if death comes I breathe my last at your feet' Remember, the God in you is the "I am', so indirectly you end up in the 'I am'. Dear Pradeep, Thank you for your reply. Now I am confused. Since then I have gone my own way. Does this mean I need to repent and return to a doctrine or is the "I Am" enough. By living by desire have I sinned, and if so how do I make amends?

Is there such a thing as sin? Sorry for all the questions. It brought you in this world and it'll take you out - so pray to that. I am sorry I didn't know your background otherwise wouldn't have used the word 'God' as it does tend to invoke negative feelings in many. The only sin you have committed is to have believed 'I am the body', do away with this idea and have the firm conviction 'I am not the body. Dear Pradeep, Thank you so much for the clarification.

I am excited about 'I am'. I have another important question. I never asked you if you minded that I email you looking for answers. If you do mind, just tell me.

The Core of Sri Nisargadatta Maharaj's Teaching

Over the 16 months I have been ill, I have been working. Also I have a mortgage to pay. What would happen if I was laid off, or found I could no longer work. Could I ask the "I am" to provide for my needs, my physical, worldly needs? That would not be much. I live modestly. Will the "I am" sustain me and feed me if that is necessary?

I am very grateful to you indeed. I know these are big questions and I also know it is my mind that asks. It is terrified of loss. But that is as it is. My mind will yield to "I am" sooner or later. I have a question about diet as this is not mentioned in the book but most Hindu spiritual teachings require a vegetarian diet with the addition of avoiding garlic and onions.

Did Nisargadatta say that a vegetarian diet is required to follow his teachings? Looking forward to your answer and any other guidance you can offer. The most important thing about diet is that you should know very well what suits your digestive system best and what doesn't.

After a certain age you should be able to identify this, the whole idea is that the body, especially the digestive system shouldn't create much of a hassle during your sadhana or practice. Maintaining constancy of timings and quantity are additional benefits. You shouldn't be too fastidious or fussy about food either as your main objective is the sadhana and not food.

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These are some conclusions I could draw from a Marathi book titled 'Gurubodhanand' on Sri Nisargadatta Maharaj by one of his close disciples. The book describes very minute details about Maharaj's day to day living. What I am doing is like this. I start by asking myself Who am I. Then I point the awareness to the point of awareness in me. I find that it takes patience as my awareness moves. But lately, I notice that during the meditation in the evenings a few times I reaaly get into the awareness watching awareness. Invariably when this happens, its towards the end of the meditation session and then I have to get up since I have to get up for dinner with the family or they will wait till I come even I tell them to start dinner.

I have been practicing what you have told me, that is to cut all thoughts. This is better now then when I first started. Do you have any advise for me since I trust your judgement. By the way, congratulations on the publishing of your books. But have faith in your 'being' for that is the only reality you can know. Do all this so silently that nobody, not even your family should know that you are 'just being' and they wouldn't have to wait for you for dinner. Do continue with the practice as it helps to 'just be' or makes it easier.

Dear Pradeep, Thank you for replying to my email. I appreciate the advice and guidance. Just to be clear, what exactly do you mean by "just be" and "being"? Is it the same as awareness watching awareness? I find that if I do not understand it I can go in the wrong direction without clarity. I will greatly appreciate your guidance. The whole idea is to strike a synchronicity where you naturally and uninterruptedly remain in the awareness while other activity can go on.

Once this is achieved you don't need the AWA practice, you have entered your natural rhythm. Hello, I hope this message finds you well. I was hoping you wouldn't mind a couple of questions about it. First, I have been through some of the "camps" you refer to in "the wandering.

So far I can feel my presence as a bodily sensation: the body feels alive and light and my own presence seems to focus different places in the body at different times. Sometimes in the head around the eyes, and sometimes in the chest or abdomen area. It does feel pretty peaceful and nice and seems to slow the mind a bit.

But where does one go from the feeling of 'my bodily presence' to find and understand the 'I am' in every way? I assume there is a more obvious and discernible "I am" feeling that should be arrived at. Second, I have not yet been able to "go back in time to the moment when it dawned on me that 'I am. Is it necessary to find that moment when the "I am" began and should I continue to look for it? Thank you so much for your time and for preparing this book, I am finding it helpful so far.

The bodily sensations would very much be there, you are a sensory instrument that is alive. In fact it has always been there with you and even right now as you read this mail it is there, you cannot perceive or conceive anything without it. Now, why did you feel so? Or what was in it you that made these feelings arise?

There must be something in you that prompted these feelings — it is your true unborn self! I hope you find my words useful. Dear Dr. Apte, I accidentally came across your Map for Self-Realization. It's a great piece of work. The short description which accompanies the map is rather vague for a novice. If it is available, I would highly appreciate if you could mail it to me. Kind regards. I you have any specific questions you may ask.

Thank you for your mail. I have italicised the way I would interpret a part of your map. Kindly send me your opinion and rectify as required. Thanking you for you trouble in advance. When Infinite Consciousness begins to stir. Consciousness, in order to manifest itself, needs a physical body, with which it identifies itself. No body, no consciousness and no consciousness, no body.

Do individual consciousness, body and I AM appear simultaneously or not? If not, what is the sequence? Thus your starting lines should be something like:. When Infinite Consciousness begins appears to stir. Thus from the very onset if you are not identified with the body you are ever there in the awareness — which is in fact the true state of affairs. Dear Sir, Thank you for the clarification. I have been going through your Nisargadatta Gita excellent piece of work.

Nisargadatta Gita Quote Nr. Through your senses you perceive the body which requires food and vital breath for sustenance. That means we are in the verbal I AM at the body level and we have to discard all the add-ons to enter the non-verbal I AM state again This is actually self-explanatory and acceptable. In the original state, absolute I , prevails without any knowledge or conditioning, without attributes, without form or identity. This should be the non-verbal I AM.


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Is it what is meant? Then, for no apparent reason other than that it is its nature to do so , arises the thought or concept I AM , the Impersonal Consciousness, on which the world appears as a living-dream. Consciousness, in order to manifest itself, needs a form, a physical body, with which it identifies itself and thus starts the concept of 'bondage', with an imaginary objectivization of 'I'. This should be the verbal I AM. All else after this verbal I AM is to be discarded as it cannot be true.

The non-verbal I AM The non-verbal I AM is when you do not use your thoughts, memory, emotions, associations, perceptions or intentions. Do you agree with Stephen Wolinsky's definitions and explanations? In fact whatever we speak has its origin in the paravani.

It is a single vani but only classified for the sake of understanding. Thank you so very much for the Nisargadatta Gita! Reading each of your explanations put me into I AM. At 18 years old I became intensely interested in religion going from Christianity, back to my Jewish roots and Cabala, to the various occult mystery teachings, Plato, and then about three years ago I was blessed when a cousin of my wife introduced me to Vedanta. Interestingly to me, my earliest memories were similar to yours. It hit me pretty hard when I read your prologue.

I recollect rather vividly being in a crib at around three years of age. After that, I heard voices coming from another room. It was a man's voice and a woman's voice. The woman's voice was the same and I assume it was my mothers. To this day I can hear the woman's voice and the sounds she made although it sounds like gibberish. I believe I now recall the feeling in my crib after reading your Gita. If I had to describe it I would say it was warm, full, and lovely; the words alone and alive come to me to explain it.

My next memories are when I was a little older, playing with the little girl that lived next door to me. What I blessing it would be if you respond to my email!!!! I don't know what else to say. I hope you succeed in your quest for peace and happiness. Dear Pradeep Thank you so much for your response! Should I try to grab hold of a "purer" form of I AM. I would greatly appreciate your advice. Many thanks. This 'I am' is nothing but your plain and simple day-to-day background of awareness that has been with you ever since it first appeared around the age of three and is still there when you wake up in the morning.

Dear Pradeep, That is very helpful. Many thanks again. Please wish me luck and what a joy it would be if I could someday meet you. Dear Shri Apte Ji Namaste! First of all, please accept my sincere regards and thanks for posting and sharing such valuable treasures in your website at scribd. Your pictures regarding the visit to navnath guru samadhis was inspiring. Eversince I read 'I am That' couple of years ago, i have been hooked to Maharaj's teachings and have been trying to dig deeper to the best of my capabilities.

And I have read your explanations in the documents that you shared. They are extremely helpful in getting the grasp of teachings. With that context, let me come to the context of this email. Although I was wanting to write to you to convey my thanks but it was a question need for clarification that prompted me to come to action. I would be obliged if you could clear my doubt with your own personal experience and understanding. My query is as follows All along the teachings as maharaj said and you have rightly explained that one has to go back to the 'Primitive I' because that is the starting point.

You had explained that one needs to discard all thoughts except 'I' and find out how it originated. Although, its understandable from a conceptual view point, my conecrn is that how to approach this in practice. What does this mean. I would appreciate if you could provide some guidance with your direct experience.

Now, if you have understood this and I am sure with careful observation you can notice this background , it is this background awareness that has to watch itself. This clarifies and confirms my understanding as well. Indeed, I have noticed this nascent I am. It comes spontaneously and gets lost between two chains of thoughts. I must confess that my attempts so far to 'Abide in I am' have not been very successful. But I will keep trying. If you dont mind, can I come back to you with further questions if I get lost.

Apte, In your map, you place the world at the bottom. Is this because the world is created by the individual's consciousness, or is it because a feeling that there is a world is created by the individual's consciousness? There is no specific reason for placing the world below in the map, except that its like a flow chart from the Absolute to the World and back.

Both the world and the body exist only in the finite individual consciousness. I guess I'm still a little confused, so I'll ask it in a more straightforward way: is life a dream? I appreciate your responses, I hope you don't mind if I ask you some more questions. I was recently put on medicine for schizophrenia so I'm trying to figure out exactly what is going on. It seems like this is what you and the other teachings are indicating.

If so, where do I go from here?

Rays of the Absolute: A Gita for Sri Nisargadatta Maharaj

How long have I been playing this game? Is there any eternal rest, or am I doomed to repeat the cycle forever? But, you must always remember that you are neither the mind or thoughts nor even the body and person you believe yourself to be. You are the pure formless 'being' that you can even 'sense' right now, firmly abide there, then whatever happens doesn't matter at all and you are free forever.

Earnestly worship and abide in this pure 'being' and it'll engulf you one day. By pure 'being' I mean the 'I am' without any adjuncts whatsoever. Dear Pradeep, Do you find any value in the use of a mantra if the mind is all over the place on some days? If so, could you recommend a mantra? There are times during my meditation when it seems like I am falling asleep, but I'm aware of it.

Sometimes I experience it as total peace for a few moments, but then I am abruptly and forcefully pulled back to myself. Something tells me I need to let go at this point, but I don't know how. I'm not sure I'm even given the choice. What do I do? Chanting of a mantra is useful at other times where I usually chant "Deham Naham" or "I am not the Body" and sometimes in a more acute way "I am Unborn".

At times when I am terribly upset or facing a crisis in life I shift to a more devotional or Bhakti mode and I read the 'Sri Ram Raksha Stotra' or chant "Sri Ram", you may select any diety to whom you can easily and lovingly surrender and let it take care of everything.

You have to devise different means for different situations, but all of them should bring you back to the 'I am' and help you transcend it. I hope you find this useful Love Pradeep. Dear Pradeep, I confess that I am not familiar with Indian-style chanting. I will learn more when I visit India early next year.


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Many chants of the "OM" or other mantras are available on internet and they all mean or point towards the 'I am' directly or indirectly. Dear Shri Apteji I have been 'trying' to practice the meditation on I AM for past few months and facing some difficulties like wandering of the mind to thoughts and then coming back. This has raised a question in my mind with regards to my approach towards meditation on I am. Prior to my tryst with 'I am That' I was practicing the 'choiceless awareness' as prescribed by J Krishnamurti. I would try to pay all my attention on the observation of thoughts and feelings.

But now as Maharaj has said, focus on 'I Am', I tend to ignore thoughts instead of observing them. But then, thoughts keep coming. So I was forced to rethink on Maharaj's message. I am sure you can understand my confusion here because you have read both masters and therefore can help me in this dilemma. I am just cut pasting an answer given to a similar query on Meditation: "Meditation is only one of the many means that enable you to come back to the 'I am' again and again - and as you have observed it may or may not work on some days.

Or to put it differently when one is done away with all the concepts all that remains is the 'pure being' or the 'pure I am' with no adjuncts whatsoever. So, all these great masters essentially mean exactly the same except that their ways of putting it are different. I would strongly recommend understanding one single master and sticking to what he taught and prescribed. A similar confusion also arises when one tries to draw parallels between Sri Ramana and Sri Nisargadatta, a subject too vast to discuss here.

Just to give an example, the 'I am' meditation is only the beginning like you initially begin driving lessons. I hope you find these words useful. Dear Apteji Thanks very much for your response. I heartfully appreciate this. It certainly did help me place my doubt in right perspective. Interestingly, your answer as really helped me because I happen do be doing the same things as you mentioned.

In 1st half of your response you mentioned japa, meditation, bhakti as various means to go back to I Am. So thanks very much for clarifying this. And then later in the 2nd half you have recommended to stick to one master. But there are times when I find them conflicting. Don't we have to deviate from the IAM in order to do work? In that case, how is it possible to remain undeviated even for a moment? But, I enjoy that state. Please help. It's a good question that you have put up and most likely to arise when one reads this quote.

It's not possible that Maharaj would advise us from not doing any work, so let us look at the deeper meaning. Work you have too and work you will but always remember that whatever you may do it cannot be possible without your 'being' or the 'I am' which forms the very fundamental basis of all your interactions or activities - you just have get aware of this and always bear it in mind. To give a few examples, there are people in your life whom you love very much, it maybe a parent, brother, sister, friend, beloved or spouse.

In the beginning of your relationship they were all your world, all that you knew and they were constantly in mind. Later on as life went on you did all your work, but did you forget them for even a moment? If you have had an intimate relationship even with one of them, they are always there with you - that sort of relationship you must develop with the 'I am'.

Another example is that of driving. Initially when you were having your driving lessons you were completely focused on them. As you become a skilled driver, you talk, listen to music or have other thoughts but you never forget your driving lessons for even a moment otherwise the car would stop or you'd have a hit. The 'I am' is there with you right from birth like your ability to swim which you only have to relearn. To get effortlessly embedded in the 'I am' initially you may have to set times for meditation like you did for your driving lessons.

Later on, all your work may go on, in fact with even a greater efficiency you'd never forget or leave the 'I am'. If you have done this with earnestness and having a faith in your Guru, a moment would come when you will transcend the 'I am', it will disappear, leaving you as your true being - The Absolute or Parabrahman. As and when I get even a little time, I try to be to myself either chanting or trying to look within. In fact nowadays, when I go in the midst of a gathering, I find myself out of place and many a times, do not know what to talk.

I am quite at ease with this state of mine though I do not know whether it is right or wrong. My problem is that I am not able to keep cool at all times and burst out at times. And then realize that I should not have done that. What do I do to remain within at such times? In the example that you have given, you have said "later on as life went on you did all your work, but did you forget them for even a moment?

Because when we are into some other activity, we do not think about them. In fact, while engaged in some other activity, we at times even forget certain duties towards them. Is it not forgetfulness? For ex. But while returning back, I forget to take it. Doesn't that mean that I had forgotten my son or his requirement for that particular period though only for some time. Similar is the case with the I AM. While doing something or reacting to some situation, the fact that I have to focus only on the ' I AM' goes underneath and I get fully involved in the situation. Could you please enlighten me on how to overcome such situation?

Just leave the examples if you cannot take hold them at once and continue your sravana, manana and nididhyasana of the dialogues of Maharaj or the complete 'I am' quotes or the Nisargadatta Gita. Meditation at fixed times is only one of the means to get stabilized in the 'I am' but there are times when it may not go well with thoughts disturbing. There are differnt ways like chanting a mantra like 'Deham Naham' or 'I am not the body' or even 'I am unborn'.

In times of distress or a calamity shifting to the bhakti mode or surrender mode is very helpful like I read the 'Ram Raksha Stotra' or saying 'Sri Ram', 'Namasmarana' as they call it. You can select any mantra that suits you or any diety which you easily love or can surrender. You have to devise different ways for different situations in life, the means I have suggested all lead to the 'I am', directly or indirectly so it doesn't matter really. What is important is your persistance with the practice and not losing hope and giving it up.

‎The Nisargadatta Gita en Apple Books

You have to strike a balance or rhythm between your sadhana practice and your worldly life in such way that nobody even comes to know that you a sadhaka. Do your work and serve your family with love and to the best of your abilty and carry on sadhana quietly using different means depending on the situation. Respected Sir, Thank you very much for the clarifications. I shall try my best to abide by them. Dear Pradeep, Like yourself, I have been reading and studying along this path for many years.

Just lately I have read many of the books of Nisargadatta's dialogues. There are many people and websites popping up on the web claiming to teach in Sri Nisargadatta's tradition about nonduality. I am not going to ask you to pick the wheat from the chaff, but rather to help me with some possible insight into one particular question.

I am not sure if I can even express this adequately, but here it goes. I don't see that. I see the Absolute as beyond all levels of Reality that we know or can even imagine. I found what you refer to in "I Am the Absolute" when you wrote "the Absolute is beyond Presence and Absence" and in the "Dimensionless Map" as the Absence of Absence, is one of the clearest expressions of the Inexpressible That. I am interpreting Presence as Pure Awareness. Beyond presence and it's absence is the Absolute that gives rise to the multiple universes.

Putting all this down on paper seems so inadequate. Am I splitting hairs with this question or is "Pure Awareness unaware of itself" what Nisargadatta was referring to as the Absolute? His statements like the one you have given or his saying that you are not the being or non-being or you are beyond knowing and not-knowing all imply the Absolute. From the Absolute point of view why is it unaware of itself? Hence Sri Nisargadatta Maharaj calls it the unborn — which is what you actually are. I hope this helps your understanding. I have read it twice, absorbing more each time.

Show More. No Downloads. Views Total views. Actions Shares. Embeds 0 No embeds. No notes for slide. Find out what you are. Watch the sense 'I am', find your real Self. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon! My teacher told me to hold on to the sense 'I am' tenaciously and not to swerve from it even for a moment.

I did my best to follow his advice and in a comparatively short time I realized within myself the truth of his teaching. All I did was to remember his teaching, his face, his words constantly. This brought an end to the mind; in the stillness of the mind I saw myself as I am -- unbound.

I simply followed my teacher's instruction which was to focus the mind on pure being 'I am', and stay in it. I used to sit for hours together, with nothing but the 'I am' in my mind and soon peace and joy and a deep all-embracing love became my normal state. In it all disappeared -- myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence.

To know yourself, be yourself. To be yourself, stop imagining yourself to be this or that. Just be. Let your true nature emerge. You as the Absolute are neither, nor do you require them. This is no joke, you can become Parabrahman right now! You are Parabrahman right now! Who is it? It has tricked you into believing what is not. Stay put there, nothing happens to you the Absolute.

From non-being to being, how is it known? Right now, right here, you are the Absolute, the Parabrahman. Be there! Give the highest honor due to it. Doing so you will not undergo suffering or death.