Unborn Children – Nisargadatta Maharaj

11th December 1979

Maharaj:

In sleep consciousness is dormant, when you get up consciousness says, ‘I had a good sleep’. You can give it any name you like –body, mind but it is an attribute that was dormant in sleep, it is not the senses telling you. The food-body will always have desires; beingness is the fragrance of the same body. Prior to it I did not know myself; it was an experience less state, suddenly the eight clues (five elements and three gunas) of experience and knowingness were fed lots of information – birth, body and so forth, with all this I started suffering. My Guru initiated me into an inquiry about myself. Did I experience my birth and parents? I hadn’t, so I rejected it. In the process I started investigating my own beingness; it was a temporary state, so I have disposed it off. I am free from fear now as I know this state will go. I have no fear of my beingness because I will experience the same (the going of beingness). Because of concepts I considered myself a personality and due to this conceptual state my true state suffered.

Just as I admonish you, I listen to my friends, their thoughts talk to me, even visions appear, I tell them to shut up. I admonish thoughts and visions. Will anybody quarrel with his thoughts? When these foreign or alien thoughts are kept aside, the Self starts sprouting and imparting knowledge. Then it is the realized principle that prevails which was never created, but behaves as though created. Who observes or witnesses then? ‘I the Absolute’ If there are no thoughts then there is no fear, and then the Self sprouts.

In the absence of beingness, what have I been doing? My unborn children, what are they doing? The same that I did prior to the appearance of this beingness. World, mind and all are expansive, how did this calamity occur- with the arrival of beingness? So I must investigate the cause of the trouble that is, beingness. Think how you came into this body complex instead of investigating the world.

The body falls down but what happened to me? For that principle for which you get no reply, is perfect, whatever answer you get is wrong. If I think of this world, why should I not inquire about prior to consciousness? If I tackle this question, I must investigate what is this principle of ‘I am’? I would prefer to play with that child not born because eternal Parabrahman and unborn children are alike.

You want to have knowledge. What do you mean by that? Hold on to that principle which  understands, recognizes thoughts, and then be quiet. For your sake, what are you? Investigate that. Forget who is torturing whom; stabilize in your most confidential being as ‘you are’. What are you?

Investigate the problems of manifest world can be solved later. There is no right answer to ‘who are you?’ no answer is the most correct one; any reply you get is not eternal. That eternal, unborn principle is now talking which has been accused of birth. ‘I feel I am guilty’. Whatever guilt you accept you have to suffer. In a country not visited a robbery occurs, the Police arrest you here. If you accept, you suffer, maybe a life term. I don’t accept the charge; I have not visited that place. I am not a robber. I plead that – ‘my only guilt is that I accept that I am born’. Give it up! I was not born on my own with my knowledge; I had no knowledge of my beingness. The Absolute has no scope, it’s unborn. Prior to my appearance ( beingness) it never occurred to me that I was, so where is the scope for feeling guilty either? If you had wisdom, you would reject beingness. No body means no knowingness, no consciousness, in the original state the five elements and the three gunas are not there.

The one, who assimilates what I say now, has no reason to be unhappy. The world is full of emotional unhappiness. A worm spawns out of decomposed food. I am not that worm, although made of food, beingness is a product of food.

In order to realize the Self, catch hold of the knowledge that ‘you are’. Do so at the feet of your Guru- your beingness means ‘Iswara’ that is Guru too, that is the Self. Feet means ‘charan’, char – to move- that gives you movement, that principle [beingness] starts movement. The merging of the individual with the universal comes to be by Sadhana (practice).

The five senses of action and five senses of knowledge do they act on their own? The five elements give rise to the five senses of knowledge. For manifestation, eight of them – the five elements and three gunas produce the essence. The Sattva guna produces the manifest world of forms, the knowledge that ‘I am’ is simultaneously created. What is created is the knowledge of existence; the individual assumes that this knowledge belongs to him. There is individual existence in this room. But the whole manifest world is Ishwara, Ishwara is like a city, He is there. As you believe that you are an individual, you die, the difference is that the individual dies while Ishwara, the entire manifestation, does not die; it has no limitations like those of the individual.

I am experiencing the manifest world but prior to it I experience the ‘Bindu’, the point. When I am that Bindu, everything is, the world also is. The Bindu and the world are not two. ‘Bin’ means without and ‘du’ means two, so, no duality. Bindu – the point of ‘I amness’, I experience that. What is it? It is the very experience of the five elements and the three gunas – the whole universe. That is my intimate relationship with that ‘I am’ only –Bindu only.

You go on pilgrimages so that good should happen to you as an individual. But you are not an individual, you are the manifest world. That ‘you are’ means the entire world, whatever manifestation you enjoy is universal. This knowledge is for the few rare ones, but instead of that manifestation ‘you are’, you hang on to individuality.

Whatever is observed in the manifest world is your own Self, The observer is ‘I am’.  It is a receptacle of the five elements and three gunas. The entire universe is in activity because of the three gunas. The play of the entire world is based on the five elements and three gunas. But you cling to your body; 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. A drop of ocean is salty and the salty taste is the knowledge ‘I am’. Suppose that drop dries, the ocean does not care – a drop of ocean drying on the rock. Similarly in the five elemental play you are a drop, either survive or die, the elemental ocean is unconcerned. But how to understand this manifest nature? Be the taste, understand the taste. Millions of drops dry up but the ocean is unconcerned. Millions die but how the five elements are concerned?

Because you limit yourself to the body, you suffer. The realized one can entertain no idea of good to himself, for him even if the entire world is destroyed, nothing happens. The realized one is, of course, no more a person. There is nothing else except the core of your Self –Bindu, nothing else is. Only Krishna said there is nothing else. You meditate incessantly to achieve Samadhi but this knowledge will sprout from you only. Since I am prior to that (consciousness) I talked of Bindu.

Now what happens to consciousness, when you are prior to it? In the waking state, how do you find out as though you are asleep? What do you do in deep sleep?

Visitor: Just be.

M: Do you enjoy that ‘just be’?

V: No.

M: Your beingness is not enjoying being is deep sleep. Are you aware of being male or female in deep sleep? Find out what you are, you know ‘you are’, find out, then, whatever are its requirements you will know. The subtle food essence is life; Subtler still is the quality of knowingness. The knowledge ‘you are’ is like a particle of the sky, it is more subtle than space, and it can recognize space.

V: What connection has it with life?

M: The whole life is endured and sustained by the knowledge particle, ‘I am’. Without ‘I am’ there is no life. They are interdependent, not one without the other. I am prior to the ‘I am’, which is true, eternal and immutable. Beingness, world and body are time bound, your life is not forever, it rises and sets like the waking and sleeping states alternate. The totality of manifestation thrives as long as the beingness is there. Rainwater has no taste, but out of it you get so much, you add ingredients to it and drink. I give you pure food but you find it tasteless so you pollute it, you add salt to the food for taste’s sake.

-Nisargadatta Maharaj

Taken from I Am Unborn, Chapter 6

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