Self-Knowledge and Self-Realization

For those who believe that Nisargadatta never talked about love or the importance of love, devotion or bliss in one’s sadhana, I post below some excerpts from his book given to me by Jean Dunn, "Self-knowledge and Self-realization." He wrote it in 1963, and according to Jean Dunn, this was his own spiritual autobiography. The quotes below should be read very carefully. One will find a Nisargadatta early in his guru-hood, teaching in a very different style, and of his own journey. It is also clear he talked about stages and purification processes.

Nisargadatta:

Page 4: When we concentrate our attention on the origins of thought, the thought process itself comes to an end; there is a hiatus, which is pleasant, and again the inward process starts. Turning from the external world and enjoying the objectless bliss, the mind feels that the world of objects is not for it. Prior to this experienced the satiating sense enjoyments constantly challenged the mind to satisfy them, but from the inward turn onwards, the in interest in them begins to fade. Once the internal bliss is enjoyed, the external happiness loses its charm. Once tasted the inward bliss is naturally loving and free from envy, contented and happy with others prosperity, friendly and innocent and free from deceit. He is full of the mystery and wonder of the bliss.

Page 5: with heartfelt love and devotion, the devotee propitiates God; and when he is blessed with his vision and grace, he feels ever happy in his presence. The constant presence establishes a virtual identity between the two. While seeking the presence of the supreme soul, the Bhakta renounces all associations in his life, from the meanest to the best, and having purged his being of all associations, he automatically wins and association with the supreme self. One who has attained the position of unstinted emancipation can never be disliked by others, for the people themselves are the very self luminous soul, although ignorant of the fact.

That overflowing reservoir of bliss, the beatific soul, does confer only bliss on the people by his loving light. Even the atmosphere around him hard as the suffering souls. It is like the waters of the lake to give nourishment to the plants and trees around, and the grassy fields nearby. The saint gives joy and sustaining energy to the people around him.

(I should further note, that Nisargadatta is definitely talking about stages in a progression in his own awakening process. I am sure that many of the neo-Advaita is out there will deny that Nisargadatta wrote this, but it is a fact. This book was first published in 1963, and was republished by Jean Dunn in the early 1990s.)

Page 6: in the beginning sadhaka is instructed into the secrets of his own person, and of the indwelling spirit; the meaning and nature of prana, the various plexuses, and the nature and arousal of kundalini, and the nature of the self. Later on he comes to know the origins of the five elements, their activity, radiation and merits and defects. Meanwhile his mind undergoes the process of purification, acquires composure, and this the Sadhaka experiences through the deep-laid subtle center of the indweller. He also knows how and why it is there, and how the God element is kindled. This knowledge transforms them into the pure, eternal and spiritual form of the Sadguru.

Page 7: as the great ukarama said, the aspirant must put in ceaseless effort in the pursuit of spiritual life. Thoughts must be utilized for self-knowledge. He must be alert and watchful in ascertaining the nature of this "I" that is involved in the affairs of pleasure and pain arising out of sense experience. We should not waste our energies on useless pursuits, but should use those energies in the pursuit of the self and achieve identity with God. Spiritual life is so great, so deep, so immense that energy pales into insignificance before it, yet this energy tries to understand it in again.

As regards to the saint, people are always on the lookout for ways to serve him more and more, but as the ever contented soul, steeped in view attitude, desires nothing, they are left to serve in their own way, which they do with enthusiasm, and they never feel the pressure.

Page 12: I am ever free now. I am all bliss. This beatific conscious form of mine now knows no bounds. I belong to all and everyone is mine. The "all" are but my individuation is, and these together go to makeup might be difficult being. Bliss reclines on the bed of bliss. The repose itself is turned into bliss.

The how and why consciousness became self-conscious is obvious now. The experience of the world is no more of the world as such, but is the blossoming forth of the selfsame conscious principle, God, and what is it? It is pure, primal knowledge, conscious form, the primordial "I" consciousness that is capable of assuming any form it desires. The world is an expression of the divine, it is the pure, simple, natural flow of beautific consciousness. He that meditated on the bliss and peace is himself the ocean of peace  and bliss.

Page 14: the Bhakta pours out his devotion, molds his behavior in every respect in accordance with the will of God. In turn he finds that God is pleased with him, and this, his conviction, takes him near to God and his love and friendship with him grow richer and richer. The process of surrendering to the will of God in every respect results and his blessings.

One who is blessed by God is a blissful soul. Being at peace with himself, he looks at the objects of enjoyment with perfect indifference. Is content with whatever he has and is glad to see others happy.

As to the method, and the extreme difficulty of seeing to the center of his beingness, he states on page 15: 


I him I have seen him who I so earnestly desired to see, I met myself. The meeting required extremely difficult and elaborate preparation.

I pined to see the most beloved one. It was impossible to do without it, I wished to die if I were not to do it. Even with the innermost sincerity of my whole being I was not able it at it, and the situation was unbearable. Yet with love and determination, eagerness and courage, I started on my journey. I had to go through different stages of places in the undertaking. 


Being quite deft, it would not allow me cognition, at first. But Lo, I saw today, I was sure, but the very next moment I felt perhaps was not it. Whenever I saw that I was intent on observing it, and not knowing its nature with certitude, I could not decide either way. I could not be sure that was my beloved, the center of my being. Being an adept in the art of makeup, it dodged me with a quick change of form before I could arrive at a conclusion.

Page 16: it is extremely difficult to get at the root of the cosmic energy, that perfect adept in assuming an infinite variety of forms. The consciousness to be apprehended in the power of concentration are one and the same.

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