Sri Nisargadatta Maharaj
Why do I talk in such a fashion? This could be misunderstood. I speak the way I like because I know that I am no body and no thing. Therefore, I come and feel obliged to speak.
I am and I am not, and I am neither! Neither the presence nor the absence, that is why I say whatever comes up. Anyone who is conscious of his presence, will not talk in such open fashion.
I apperceived what it and I aslo apperceived what is not; and when both what is and what is not have disappeared then what remains is "I". I am certainly not presence and not even the presence of the absence.
All knowledge anyone, however great, can have is that knowledge which one has at that split second when he is not asleep and not even awake. He cannot say what sleep was, for in sleep he is not consciously present. All he can say is something when he is awake, when the consciousness is there.
Take the case of a jnani; he does have jnana. But is he able to say from where his knowledge has arisen? Knowledge has arisen from a point where there was no knowledge. How did it arise? What is its nature?
Those who have come here and have had knowledge, how will they be able to convey it to others?
What really happens in the world is: somebody gathers a lot of material - somebody's judgment and somebody else's judgment .. a number of judgments are collected - and the whole combination he considers the capital of knowledge. And it is only that which he can distribute. They merely exchange views; Shankara said this, and Buddha said that, and somebody else says something else; in this fashion, they exhange views and call it jnana. But the one who passes on these opinions of others, when they gave these judgments was he there?
Was it the state of affairs when one understood the presence of the other, and both understood each other's presence? If that was the case, then it is different. But merely parroting the opinions of others, that is not knowledge. Things that happened in the past, as well as judgments given in the past, are being exchanged among a group of people who then call that knowledge.
That primary concept, which is "I love", not only that I exist but I love, that is the basic concept which brings about the assumption of all other concepts by people.
For years and years I may not know that I was going to be born. Even the day prior to the conception, I did not know I was going to be conceived. And then, after nine months, the body is born and after a few months, when the consciousness is actively working, I realize that I am born.
Why do I talk in such a fashion? This could be misunderstood. I speak the way I like because I know that I am no body and no thing. Therefore, I come and feel obliged to speak.
I am and I am not, and I am neither! Neither the presence nor the absence, that is why I say whatever comes up. Anyone who is conscious of his presence, will not talk in such open fashion.
I apperceived what it and I aslo apperceived what is not; and when both what is and what is not have disappeared then what remains is "I". I am certainly not presence and not even the presence of the absence.
All knowledge anyone, however great, can have is that knowledge which one has at that split second when he is not asleep and not even awake. He cannot say what sleep was, for in sleep he is not consciously present. All he can say is something when he is awake, when the consciousness is there.
Take the case of a jnani; he does have jnana. But is he able to say from where his knowledge has arisen? Knowledge has arisen from a point where there was no knowledge. How did it arise? What is its nature?
Those who have come here and have had knowledge, how will they be able to convey it to others?
What really happens in the world is: somebody gathers a lot of material - somebody's judgment and somebody else's judgment .. a number of judgments are collected - and the whole combination he considers the capital of knowledge. And it is only that which he can distribute. They merely exchange views; Shankara said this, and Buddha said that, and somebody else says something else; in this fashion, they exhange views and call it jnana. But the one who passes on these opinions of others, when they gave these judgments was he there?
Was it the state of affairs when one understood the presence of the other, and both understood each other's presence? If that was the case, then it is different. But merely parroting the opinions of others, that is not knowledge. Things that happened in the past, as well as judgments given in the past, are being exchanged among a group of people who then call that knowledge.
That primary concept, which is "I love", not only that I exist but I love, that is the basic concept which brings about the assumption of all other concepts by people.
For years and years I may not know that I was going to be born. Even the day prior to the conception, I did not know I was going to be conceived. And then, after nine months, the body is born and after a few months, when the consciousness is actively working, I realize that I am born.
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