I
AM THAT
By
Nisargadatta Maharaj
PARTS: 1 2 3 4 5 6 7 8 9 10 11 12 13
PART 13
Appendix-1: Nisarga Yoga
In
the humble abode of Sri Nisargadatta Maharaj, but for the electric lights and
the noises of the street traffic, one would not know in which period of human
history one dwells. There is an atmosphere of timelessness about his tiny room;
the subjects discussed are timeless -- valid for all times; the way they are
expounded and examined is also timeless; the centuries, millennia and yugas
fall off and one deals with matters immensely ancient and eternally new.
The discussions held and teachings given would have been the same ten thousand
years ago and will be the same ten thousand years hence. There will always be
conscious beings wondering about the fact of their being conscious and enquiring
into its cause and aim. Whence am I? Who am I? Whither am I? Such questions
have no beginning and no end. And it is crucial to know the answers, for without
a full understanding of oneself, both in time and in timelessness, life is but
a dream, imposed on us by powers we do not know, for purposes we cannot grasp.
Maharaj is not a learned. There is no erudition behind his homely Marathi; authorities
he does not quote, scriptures are rarely mentioned; the astonishingly rich spiritual
heritage of India is implicit in him rather than explicit. No rich Ashram was
ever built around him and most of his followers are humble working people cherishing
the opportunity of spending an hour with him from time to time.
Simplicity and humility are the keynotes of his life and teachings; physically
and inwardly he never takes the higher seat; the essence of being on which he
talks, he sees in others as clearly as he sees it in himself. He admits that
while he is aware of it, others are not yet, but this difference is temporary
and of little importance, except to the mind and its ever-changing content.
When asked about his Yoga, he says he has none to offer, no system t propound,
no theology, cosmology, psychology or philosophy. He knows the real nature --
his own and his listeners" -- and he points it out. The listener cannot see
it because he cannot see the obvious, simply and directly. All he knows, he
knows with his mind, stimulated with the senses. That the mind is a sense in
itself, he does not even suspect.
The Nisarga Yoga, the "natural" Yoga of Maharaj, is disconcertingly simple --
the mind, which is all-becoming, must recognise and penetrate its own being,
not as being this or that, here or there, then or now, but just as timeless
being.
This timeless being is the source of both life and consciousness. In terms of
time, space and causation it is all-powerful, being the causeless cause; all-pervading,
eternal, in the sense of being beginningless, endless and ever-present. Uncaused,
it is free; all-pervading, it knows; undivided, it is happy. It lives, it loves,
and it has endless fun, shaping and re-shaping the universe. Every man has it,
every man is it, but not all know themselves as they are, and therefore identify
themselves with the name and shape of their bodies and the contents of their
consciousness.
To rectify this misunderstanding of one"s reality, the only way is to take full
cognisance of the ways of one"s mind and to turn it into an instrument of self-discovery.
The mind was originally a tool in the struggle for biological survival. It had
to learn the laws and ways of Nature working hand-in-hand can raise life to
a higher level. But, in the process the mind acquired the art of symbolic thinking
and communication, the art and skill of language. Words became important. Ideas
and abstractions acquired an appearance of reality, the conceptual replaced
the real, with the result that man now lives in a verbal world, crowded with
words and dominated by words.
Obviously, for dealing with things and people words are exceedingly useful.
But they make us live in a world totally symbolic and, therefore, unreal. To
break out from this prison of the verbal mind into reality, one must be able
to shift one"s focus from the word to what it refers to, the thing itself.
The most commonly used word and most pregnant with feelings, and ideas is the
word "I". Mind tends to include in it anything and everything, the body as well
as the Absolute. In practice it stands as a pointer to an experience which is
direct, immediate and immensely significant. To be, and to know that one is,
is most important. And to be of interest, a thing must be related to one"s conscious
existence, which is the focal point of every desire and fear. For, the ultimate
aim of every desire is to enhance and intensify this sense of existence, while
all fear is, in its essence, the fear of self-extinction.
To delve into the sense of "I" -- so real and vital -- in order to reach its
source is the core of Nisarga Yoga. Not being continuous, the sense of "I" must
have a source from which it flows and to which it returns. This timeless source
of conscious being is what Maharaj calls the self-nature, self-being, swarupa.
As to the methods of realising one"s supreme identity with self-being, Maharaj
is peculiarly non-committal. He says that each has his own way to reality, and
that there can be no general rule. But, for all the gateway to reality, by whatever
road one arrives to it, is the sense of "I am". It is through grasping the full
import of the "I am", and going beyond it to its source, that one can realise
the supreme state, which is also the primordial and the ultimate. The difference
between the beginning and the end lies only in the mind. When the mind is dark
or turbulent, the source is not perceived. When it is clear and luminous, it
becomes a faithful reflection of the source. The source is always the same --
beyond darkness and light, beyond life and death, beyond the conscious and the
unconscious.
This dwelling on the sense "I am" is the simple, easy and natural Yoga, the
Nisarga Yoga. There is no secrecy in it and no dependence; no preparation is
required and no initiation. Whoever is puzzled by his very existence as a conscious
being and earnestly wants to find his own source, can grasp the ever-present
sense of "I am" and dwell on it assiduously and patiently, till the clouds obscuring
the mind dissolve and the heart of being is seen in all its glory.
The Nisarga Yoga, when persevered in and brought to its fruition, results in
one becoming conscious and active in what one always was unconsciously and passively.
There is no difference in kind -- only in manner -- the difference between a
lump of gold and a glorious ornament shaped out of it. Life goes on, but it
is spontaneous and free, meaningful and happy.
Maharaj most lucidly describes this natural, spontaneous state, but as the man
born blind cannot visualise light and colours, so is the unenlightened mind
unable to give meaning to such descriptions. Expressions like dispassionate
happiness, affectionate detachment, timelessness and causelessness of things
and being -- they all sound strange and cause no response. Intuitively we feel
they have a deep meaning, and they even create in us a strange longing for the
ineffable, a forerunner of things to come, but that is all. As Maharaj puts
it: words are pointers, they show the direction but they will not come along
with us. Truth is the fruit of earnest action, words merely point the way.
Maurice Frydman
Appendix-2: Navnath Sampradaya
Hinduism comprises numerous sects, creeds and cults and the origin
of most of them is lost in antiquity. The Nath Sampradaya, later known as the
Navnath Sampradaya, is one of them. Some scholars are of the view that this
sect originated with the teachings of the mythical Rishi Dattatreya, who is
believed to be a combined incarnation of the holy trinity of Brahma, Vishnu
and Shiva. The unique spiritual attainments of this legendary figure are mentioned
in the Bhagavata Purana, the Mahabharata and also in some later Upanishads.
Others hold that it is an offshoot of the Hatha Yoga.
Whatever be its origin, the teachings of the Nath Sampradaya have, over the
centuries, become labyrinthine in complexity and have assumed different forms
in different parts of India. Some Gurus of the Sampradaya lay stress on bhakti,
devotion; others on jnana, knowledge; still others on yoga, the union with the
ultimate. In the fourteenth century we find Svatmarama Svami, the great Hathayogin,
bemoaning "the darkness arising out of multiplicity of opinions" to displel
which he lit the lamp of his famous work Hathayogapradipika.
According to some learned commentators, the Nath Gurus propound that the entire
creation is born out of nada (sound), the divine principle, and bindu (light),
the physical principle and the Supreme Reality from which these two principles
emanate is Shiva. Liberation according to them is merging of the soul into Shiva
through the process of laya, dissolution of the human ego, the sense of I-ness.
In the day-to-day instructions to their devotees, however, the Nath Gurus seldom
refer to the metaphysics discovered by the scholars in their teachings. In fact
their approach is totally non-metaphysical, simple and direct. While the chanting
of sacred hyms and devotional songs as well as the worship of the idols is a
traditional feature of the sect, its teaching emphasises that the Supreme Reality
can be realised only within the heart.
The Nath Sampradaya came to be known as Navnath Sampradaya when sometime in
the remote past, the followers of the sect chose nine of their early Gurus as
examplars of their creed. Bur there is no unanimity regarding the names of these
nine Masters. The most widely accepted list however is as follows:
1. Matsyendranath
2. Gorakhnath
3. Jalandharnath
4. Kantinath
5. Gahininath
6. Bhartrinath
7. Revananath
8. Charpatnath
9. Naganath
Of these nine Masters, Gahaninath and Revananath had large followings in the
southern part of India, including Maharashtra, the state to which Sri Nisargadatta
Maharaj belongs. Revananath is said to have founded a sub-sect of his own and
chose Kadasiddha as his chief disciple and successor. The latter initiated Lingajangam
Maharaj and Bhausahib Maharaj and entrusted to their care his Ashram and the
propagation of his teaching. Bhausahib Maharaj later established what came to
be known as Inchegeri Sampradaya, a new movement within the traditional fold.
Among his disciples were Amburao Maharaj, Girimalleshwar Maharaj, Siddharameshwar
Maharaj and the noted philosopher Dr. R. D. Renade. Sri Nisargadatta Maharaj
is the direct disciple and successor of Siddharameshwar Maharaj.
It may be mentioned here that, though officially the current Guru of the Inchegeri
branch of the Navnath Sampradaya, Sri Nisargadatta does not seem to attach much
importance to sects, cults and creeds, including his own. In answer to a questioner
whi wished to join the Navnath Sampradaya he said: "The Navnath Sampradaya
is only a tradition, a way of teaching and practice. It does not denote a level
of consciousness. If you accept a Navnath Sampradaya teacher as your Guru, you
join his Sampradaya... Your belonging is a matter of your own feeling and conviction.
After all it is all verbal and formal. In reality there is neither Guru nor
disciple, neither theory nor practice, neither ignorance nor realisation. It
all depends upon what you take yourself to be. Know yourself correctly. There
is no substitute for self-knowledge"
The teaching of Nath Sampradaya offers the seeker the royal road to liberation,
a road in which all the four by-lanes of bhakti, jnana, karma and dhyana of
Lord Shiva, in his hagiography, entitled Nathlingamrita, claims that the path
shown by the Nath sect is the best of all and it leads to direct liberation.