Nisargadatta_Gita

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Above all, which is the most outstanding feature of this state was the total absence of anyverbalization in the form of a spoken word or language. There may have been some straywords in Marathi, my mother tongue, English or Telugu, but I have no memory of themat all and it can hardly be called a genuine meaningful linguistic expression. The states ofknowing (‘I am’) or not-knowing (‘I am not’) were completely non-verbal and theyoccurred quite spontaneously without my having any control over them, the question ofvolition did not occur at all. These two states may also be said to be those of ignorance(not-knowing) and knowledge (knowing).The ConditioningFrom here onwards, that is approximately from the age of four, for the next thirty-sixyears, till the age of forty, I led a life which completely submerged and almost obliteratedthe beginning. It was the life of a perfectly conditioned man and that is the way it ismeant to be according to the traditions set in our society. During this period of thirty-sixyears and even to this day I have not met in person a single human being who could tellme directly that I have got it all wrong. Nobody told me that I am not what I believemyself to be, not a single person told me about my true identity or even give a hinttowards it. Rather, it was the other way around; I was made to strongly believe that I amso and so having this particular position in society and this particular role to play. But Idon’t blame them or anybody, that’s the way it is, all have been designed or conditionedto be customers for the exoteric life. Very few are directed towards the esoteric life and itis only the rarest of the rare who would realize the esoteric principle. So you stand a veryremote chance of coming across in person a living one who has not only realized theesoteric principle but has himself become ‘The Principle’ itself!In the present context, the life led by me in this thirty-six year period is not of muchrelevance. It was just one of the run-of-the-mill stories that anybody who has beenreasonably successful could have had. A few useful things I did acquire during thisperiod that stood me in good stead later. Firstly, I developed an enormous interest inreading books; secondly, I also developed fairly good writing and editing skills. The thirdthing that I guess came quite naturally to me and grew over the years and that was a keensense of observation.The WanderingI read, and read a lot, but it was around the age of forty that I came across a book called‘The Republic’ by Plato, which was a turning point. The Socratic dialogues set the ballrolling and that was my first camp. Then I went on camping, like the climbers of MountEverest do, and believe me when I camped, I camped firmly, leaving no stone unturned atthat particular camp. I studied and read the works at all these camps in great detail; attimes I prepared notes and even gave presentations for the sake of my ownunderstanding. Sometimes procuring a particular book was quite difficult but still Iusually managed to get it. The arrival of internet on the scene made things very easy andnow an enormous amount of information can be procured within moments, somethingvery difficult in my earlier camping days. A camp once left was not left forever, but
traveling back forth always continued, links of similarity and harmony in differentaspects was appreciated. Here is a list of the camps:1. Socrates2. Swami Ramdas3. Saint Jnaneshwara4. Ramkrishna Paramhansa5. Sri Aurobindo6. J.Krishnamurti7. Osho8. U.G.Krishnamurti9. Eckhart Tolle10. Ramana Maharshi11. Sri Ranjit Maharaj12. Sri Nisargadatta MaharajI have not mentioned the many, many sub-camps that occurred in between and were veryhelpful throughout my quest. Indeed, hats off to all these great masters from whom Iimbibed a lot and would always cherish, I bow to all of them. As to how I arrived at eachcamp is a story in itself but I would only tell one and that is the last one, that of SriNisargadatta Maharaj.It was in the first week of February 2004 that I visited the J.Krishnamurti study centrelocated at Sanyadhri, near Pune,India. While browsing through the library at the studycentre I came across a book ‘I Am That’ based on the talks of Sri Nisargadatta Maharaj.As I began going through it, I just couldn’t put it down, ‘This is dynamite!’ that’s theimmediate feeling I had. By the time I finished the book I knew that the summit was notfar and in all probability this would be the last camp.The GenesisI found the talks with Sri Nisargadatta Maharaj to be highly penetrating and many thingsthat were usually vague became quite clear. It was just like the clouds clearing awayleaving a perfectly blue spotless sky. After ‘I Am That’ by Maurice Frydman nine morebooks followed that covered almost all the talks, these books were:1. Edited by Jean Dunn: Seeds of Consciousness, Prior to Consciousness andConsciousness and the Absolute.2. Edited by Robert Powell: The Experience of Nothingness, The Nectar of Immortalityand The Ultimate Medicine.3. Edited Maria Jory: Beyond Freedom4. E-book,Created by Vijay Deshpande and edited by me: I am Unborn.5. Mark West’s: Gleanings from Nisargadatta.Throughout all these books the ‘I am’ theme was highly pre-dominant, so in the firstphase I began compiling all the ‘I am’ quotes and this took quite some time. In all, thesequotes were 572 in number of which 521 are available as an e-book at:http://www.scribd.com/doc/961481/I-AM-The-complete-I-AM-quotes-of-Sri-Nisargadatta-MaharajThe last 51 from Mark West’s book I could manage to procure very late but they havebeen included when I began preparing the text of ‘The Nisargadatta Gita’.
Page 1 and 2: THENISARGADATTAGITAPRADEEP APTE
Page 3: I used to go to a hall where other
Page 7 and 8: Dedicated to the Great MasterSri Ni
Page 9 and 10: try to understand and grasp this
Page 11 and 12: 5. You are sure of the ‘I am’,
Page 13 and 14: nothing else. And what has this ‘
Page 15 and 16: this world and thus it also qualifi
Page 17 and 18: illusion as body, friend when takin
Page 19 and 20: duality and activity began, not bef
Page 21 and 22: tricked you into believing that you
Page 23 and 24: The root of all knowledge is the
Page 25 and 26: Whatever has added-on to the basic
Page 27 and 28: The ‘I am’ is the starter, the
Page 29 and 30: that has to go back to its source.
Page 31 and 32: This subtle principle ‘I am’ wh
Page 33 and 34: recollect that moment when you came
Page 35 and 36: 47. Try to stabilize in the primary
Page 37 and 38: 50. The very core of this conscious
Page 39 and 40: This feeling that ‘you are’ or
Page 41 and 42: falsehood and automatically everyth
Page 43 and 44: 60. You have to realize that you ar
Page 45 and 46: key to your redemption lies in real
Page 47 and 48: ‘Parabrahman’ right now! You ca
Page 49 and 50: 69. Finally you have to transcend t
Page 51 and 52: 72. One who has realized the knowle
Page 53 and 54: body falls off, the ‘I am’ disa
Page 55 and 56:
come to be is of no importance, it
Page 57 and 58:
82. How were you prior to the messa
Page 59 and 60:
its purest nascent state when it wa
Page 61 and 62:
time. The ‘I am’ is the very be
Page 63 and 64:
am’ for a prolonged period that a
Page 65 and 66:
believe ‘you are’ presently, yo
Page 67 and 68:
neck! And what will happen now? The
Page 69 and 70:
is the first and the last thing tha
Page 71 and 72:
104. This ‘I am’ or Balkrishna
Page 73 and 74:
and final rest. In this state both
Page 75 and 76:
109. The sequence is ‘I am’- th
Page 77 and 78:
112. I am not telling you what the
Page 79 and 80:
The ‘I am’ has to be understood
Page 81 and 82:
119. The only ‘Sadhana’ (practi
Page 83 and 84:
122. When you clearly see that it i
Page 85 and 86:
125. The knowledge ‘I am’ that
Page 87 and 88:
going to work or am I wasting time?
Page 89 and 90:
around you. This is the convention,
Page 91 and 92:
and so meditating’ or ‘I am sit
Page 93 and 94:
the fourth state of consciousness t
Page 95 and 96:
sleeping. And ‘Turiyatita’ is e
Page 97 and 98:
this knowledge itself will unfold w
Page 99 and 100:
beauty of it, to know that ‘you a
Page 101 and 102:
pure non-verbal ‘I am’ donned t
Page 103 and 104:
never existed. The Guru is in that
Page 105 and 106:
had no traces of desire in it, alth
Page 107 and 108:
have created the ‘parents’, so,
Page 109 and 110:
you, appropriate conditions prevail
Page 111 and 112:
am’, there is nothing further tou
Page 113 and 114:
the Absolute with the spontaneous a
Page 115 and 116:
genuine seeker. So, after expoundin
Page 117 and 118:
so? It is the knowledge ‘I am’
Page 119 and 120:
Think hard, apply your mind and try
Page 121 and 122:
After the Guru introduces you to yo
Page 123 and 124:
187. Don’t bother about anything,
Page 125 and 126:
190. Your true identity - The Absol
Page 127 and 128:
conditioning takes over and you get
Page 129 and 130:
came to know that ‘you are’. Th
Page 131 and 132:
200. A ‘Jnani’ is one who has c
Page 133 and 134:
knowledge ‘I am’ and use it to
Page 135 and 136:
that seeker would further propagate
Page 137 and 138:
as birth) has now disappeared (whic
Page 139 and 140:
213. When the ‘I am’ becomes pu
Page 141 and 142:
and destructible; the ‘I am’ de
Page 143 and 144:
Just observe the tremendous potenti
Page 145 and 146:
when this first and last piece of k
Page 147 and 148:
important question that is asked, i
Page 149 and 150:
bound and never ever come close to
Page 151 and 152:
The understanding is then used as b
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Nisargadatta_Gita

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