I Am That Chapter16 Desirelessness, The Highest Bliss Part 1

Listen to Ektaji talk about Nisargadatta Maharaj's book I Am That. Nisargadatta Maharaj was a teacher who did not propound any ideology or religion, but gently unwrapped the mystery of the self. I Am That preserves his dialogs with the followers who came from around the world seeking guidance in destroying false identities.

Transcript

Chapter 16 Desirelessness the highest bliss. The Marathi title is nirikshita the highest bliss. It's very important to understand the meaning of Iksha first before even I trying to understand the meaning of nirikshita. Oh I have heard it is desire it means when I want chocolate cake there is desire when I don't want a rainy day that is also desire so craving is a desire and aversion is a desire this is what I have heard understood but all this is very intellectual. Maharaj says experientially what is a desire and what is a thought did you even know that these two are separate yeah so I have given a few hints before. Maharaj says it's like thoughts are of the collective mind there is no personal thought there's nothing like a personal thought thoughts are like clouds floating in the collective mind there is a particular thought that is floating closer to me and when I am simply witnessing that thought it is a thought the moment I jump in and I say I like this I want this I don't want this this is a desire a thought could be a simple chocolate cake image till this time I just witnessed the image floating arising and passing away it's a thought the moment I lose my witnessing stand and I jump in and I say I want this chocolate cake the moment I've said I want I have moved from my witnessing position to the experiencer and become the experiencer and no more the witness yes I assume first that I am this body which has the thought of the chocolate cake it is my thought I have no proof for all this huh all this is an assumption assumption number one I am the body assumption number two this is my thought this body's thought yes and then there is desire I want this this is called Iccha difference between vichar thought and Iccha desire very clear so when Maharaj says Nir Icchita desirelessness what does that mean means I maintain the witnessing stand let these thoughts which are floating around let them float around whatever it may be maybe a good thought maybe an evil thought none of my concern I do not lose my witnessing stand I do not jump in and say my thought I want this or I do not jump in and say I don't want this both are desires he says clear so when I'm here that is the state of Nir Icchita desirelessness very clear that is the explanation for the first word only the highest bliss Maharaj will explain as we go how it is blissful and by now by this explanation it must be very clear to you when I am here I have got nothing to do with these floating thoughts I have got nothing to do with this body which is being projected I have got nothing to do with this world so obviously I am in bliss at this state this is bliss yeah when do I lose this bliss the moment I become the doer the experiencer moment I become the person who wants something the person who's acting the moment I assume I am the person that is the moment I lose my bliss very clear yes so now we did in the previous chapter the witness and the knower are one in the same who knows that the image of chocolate cake is floating around in the mind can the mind no can one thought no another thought have you ever seen two thoughts talking to each other our thoughts conscious enough to know do you understand consciousness is a prerequisite for the ability to know if a thought is not conscious by itself can it know another thought no so that means is nothing but an unconscious assumed entity it is not conscious yes so the mind cannot know what is knowing that there is the image of chocolate cake floating around I the witness am knowing it till the time I maintain my stand I'm maintaining my witnessing position the moment I assume to become this body mind that wants the chocolate cake I have also assumed that I the body mind and the knower body is unconscious it cannot know mind is unconscious it cannot know is this very clear yes yeah this is a false assumption that I make the moment I assume I am the body the moment I assume I am the mind that moment I assume I'm this person I also assume I am knowing I the person I'm knowing the chocolate cake everything is an illusion I the body is an illusion I the mind is an illusion yeah I am knowing the image of the chocolate cake is an illusion all of it mithya chapter 16 desirelessness the highest bliss questioner I have met many realized people the word in Marathi for realized there is atma jnani but never a liberated man the word in Marathi for liberated is Mukta you see how we can get confused between atma jnani and Mukta yeah because there are different terms used by different scriptures yes we all know this so this person is a little confused thinking that these are two separate states I have met many realized people but never a liberated man have you come across a liberated man or does liberation mean among other things also abandoning the body he's not a beginner huh he has practiced some advaita he has been practicing the sense of I am a little bit at least yes and he recognizes that if I see that I am the consciousness and not the body and mind that means I have the jnana of my atma atma jnana it's simple it's atma jnana the wisdom of who I am that's simple so he says I have seen many atma jnanis but I have not seen a Mukta Purush liberated man he's asking Maharaj have you come across a liberated man or does liberation mean among other things also abandoning the body so will moksha mean only when this atma jnani abandons the body when he dies so Maharaj says what do you mean by realization and liberation atma jnan and moksha questioner says by realization I mean a wonderful experience of peace goodness and beauty when the world makes sense and there is an all-pervading unity of both substance and essence while such experience does not last it cannot be forgotten it shines in the mind both as memory and longing I know what I am talking about for I have had such experiences what is he talking about some rosy experience that you had in meditation you felt very peaceful totally lost basically going to sleep imagining some blue light yellow light yes no thoughts no spouse to trouble you no children shouting and screaming you were very peaceful some peaceful experience he has held on to and he's saying it does not last but it cannot be forgotten he's holding on to the memory of this particular experience by liberation I mean to be permanently in that wonderful state what I am asking is where the liberation is compatible with the survival of the body so Maharaj only answers to the point he asked the last sentence is the question that's all Maharaj will address so Maharaj is looking at him that means he thinks that in the time the body is there there is no moksha that is what is this person's understanding which is a wrong understanding number one homework for you do you have this kind of a belief that moksha means this body and mind should not exist anymore the world should not exist anymore you check so Maharaj says what is wrong with the body questioner says the body is so weak and short-lived it creates needs and cravings it limits one previously Maharaj says so what let the physical expressions be limited but liberation is of the self from its false and self-imposed ideas it is not contained in some particular experience however glorious what is liberation liberation of the self from false and self-imposed ideas what is false and self-imposed idea first mithya I am this body first illusion the word in Marathi is mithya the first mithya or illusion is I am this body second illusion I am thinking I have a mind I the body and thinking I the body own a mind I have a personal mind in my personal mind there are personal thoughts you've never really investigated carefully you have weird thoughts suddenly an image of an African tribal marriage ceremony going on suddenly you have some political discussion around some roundtable conference in between countries going on these weird thoughts also cross your mind the mind and you ignore them oh I don't know what I was thinking yeah that time you don't say that no let me investigate further that means it is not my personal mind just because a thought crosses about your spouse the spouse of this body or the children of this body or the parents of this body then you say this is a personal thought what happened to the African tribal ceremony thought oh I don't know what is that you see and this habit of brushing aside certain things and just holding on to some things this is also a self-imposed habit pattern yeah we work for our convenience what is convenient I adopt I accept what is does not fall into my definition of convenience I just brush it aside I don't even look further into it how did this thought arise if it is my thought why am I thinking about some African tribal do you see what I'm saying I just threw out some random examples please really find things that experientially happened to you and then you investigate further so Maharaj is saying thoughts are just floating around they are not mine not yours yes you are the one holding on to it and assuming it to be mine this is self-imposed myth here yeah so I'll read that again liberation is of the self from its false and self-imposed ideas it is not contained in some particular experience however glorious do you get this it is not some great experience I'm going to have some white wings grow out and I'm going to start flying in the sky I'm going to start wearing all white robes and have a long white flowing beard and have a nice tiara on my head nice crown look like some angel nothing like that is going to happen yeah wake up there is no blue light no yellow night light no whatever vibrations throughout the body I don't know what what people come up with whatever ideas you've had of enlightenment it is definitely not that however glorious yes because it is not a glorious experience it is very ordinary very very very ordinary it is the ego that is seeking for something glorious to hold on to it wants enlightenment to be something out of the world it is not wake up so the questioner asks about liberation he's asking does it last forever Maharaj says all experience is time bound whatever has a beginning must have an end so questioner says so liberation in my sense of the word does not exist so Maharaj says on the contrary one is always free you are both conscious and free to be conscious nobody can take this away from you do you ever know yourself as non-existing or unconscious ask yourself this question have you ever known yourself to be non-existing or I was not there who's knowing I was not there who's saying I was not there that means there is some knowledge do you see this so even in deep sleep state when you say I was not there when you were ignorant you said these words I was not there who knows that I was not there who has that not there not being there experience why did we make that mistake when we were ignorant because when we were ignorant we considered ourselves as this body-mind and this body-mind is not there in the deep sleep state so I say I the body-mind person was not there you see that we've never delved deeper into what we ourselves are saying never understood it in that depth so I'll read this paragraph in Marathi it's not very different but there's a slight nuance that comes out in Marathi better so in Marathi the sadhak asks Marathi everyone is free each one of us is free Ullatpakshi means on the contrary you are consciousness and you have the freedom to be conscious means you have the freedom to not be consciousness you have the freedom to leave your position of consciousness and assume yourself to be the body-mind assume yourself to be the doer you have this freedom and you have the freedom of taking the position of the witness consciousness and knowing from that stand that I am NOT this body-mind person so do you see this you have this freedom very clear so he's saying Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi Marathi 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