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+ery reat once in a whie; Abso1te Awareness manifests within %ts fascinatin dream


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#hey made no distinction as between )ia and (ishn1. $is father oed to sin bhajans

Ideotiona sonsJ; especiay o1dy as do the foowers of ItheJ (arkari system. I#he (arkaris

are mystics and deotees of %ndiaBs aharashtra state; fo1nded by the sae Fnanesar C2"5


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ass of water thereinLand in doin so; they were often heaed. )iddharamesar earned of this

and asked ar1ti to stop intendin s1ch heains; which are triia in iht of the need for

spirit1a awakenin from the 1timate Hdisone dwein in the nat1ra state. >,iswitho1t parts;

and s1ests the 1nframented; seamess; soid Awareness of a sae. As he ater tod a dear

discipe and s1ccessor; Fean 01nn: >$t one time I %as composing poems& 'oems used to flo% out

of me and, in this flo%, I just added (#isargadatta&) I %as reveling in composing poems until my

Guru cautioned me, (*ou are enjoying composing these poems too much+ give them up!) hat

%as he driving at .is objective %as for me to merge in the $bsolute instead of reveling in my

beingness. C/onsciousness and the $bsolute" 0he 1inal 0alks of ri #isargadatta aharaj; pp.

"imbaance

ceased after a whie; iin way to absorptionsMater; fina absorptionLin the 1ttery nat1ra

absorptie state of nisarga samadhi; orsahaja samadhi. #his >e6traordinariy ordinary;

>1nconditioned condition is formess Awareness abidin 1nto %t)ef whie a formwakin seep by the i1strio1s sae; )ri

&amana aharshi C8"9


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it as the absolute truth& *our joy is divine, your suffering is divine too& $ll comes from God&

Remember it al%ays& *ou are God, your %ill alone is done&< I did believe him and soon reali7ed

ho% %onderfully true and accurate %ere his %ords& I did not condition my mind by thinking, ;I

am God, I am %onderful, I am beyond&< I simply follo%ed his instruction, %hich %as to focus the

mind on pure being, ;I am,< and stay in it& I used to sit for hours together, %ith nothing but the

;I am< in my mind and soon the peace and joy and deep all-embracing love became my normal

state& In it all disappearedmyself, my guru, the life I lived, the %orld around me& :nly peace

remained, and unfathomable silence&CI $m 0hat; 0iao1e 5; Apri !; 9"D

)ri )iddharamesar ahara passed away on ,oember 9; 93!; 1st before the 0iai festia

commenced. ,isaradatta had traeed a bit with )iddharamesar; s1ch as to his 1r1Bs home

town of atri; and Hhe did not miss; d1rin those days; een a sine traditiona f1nction Ie..;

ceebrations of birthdays and mahasamadhi passin days of the 1r1s of recent ineae hoders

of the ,anath sampradayaJ hed at %ncheri; aewadi and )iddhairi C*ohap1rD Iin

aharashtraJ.H Ceet the age; p. 5D

A year ater; d1rin the 0iai ceebrations in Na; 93"; Nisargadatta left home; takin 1p the

ife of a ren1nciate; an acceptabe thin in %ndia for someone who is en1iney caed to spirit1a

freedom. $e was inspired by a remark his 1r1 had once made: >%s there anyone ready to

reno1nce materia ife competey for the sake of his )ad1r1Gs word? @itho1t informin

anyone; ,isaradatta eft ombay; traein on foot so1theast to aharashtraBs hoy tempe

town of andharp1r Ca main center for the (arkari moementD. #here; he ae 1p his costy

cothes; p1t on a simpe arment; and with ony two sma pieces of oincoth and a coarse

wooen coerin; he bean the ife of a penniess wanderer. 'nder the scorchin s1n;

,isaradatta waked to anap1r; then t1rned so1th and roamed on foot thro1h #ami ,ad1 in%ndiaBs deep so1th; isitin more shrines; tempes; and hoy paces. #hro1h the race of his

discarnate 1r1; ,isaradatta was neer witho1t food. En one occasion; an od man and a ho1se

mirac1o1sy materiaied themsees o1t of nowhere in a barren pace to proide the h1nry;

tired ,isaradatta with food; water and a brief restin pace. @hen he departed; on a whim he

ooked back after takin seera steps: the pace had competey anishedO %t was eidenty a

yoic menta creation inter


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the spirit of ren1nciationLfor tr1e ren1nciation is an inward 1nattachment hain nothin to do

with oneGs e6terna sit1ation. En the ret1rn o1rney he eidenty opened 1p in an irreersibe;

1nbroken reaiation of the$tmaor transcendent#othing %as %rong

anymore.

After his eiht months of wanderin; pirimae and f1 awakenin from the dream of >me;

Nisargadatta came once again to !ombay in "#$%. $is b1siness irt1ay wiped o1t; he ied

in the famiy apartment C(anmai haan b1idinD on -th 7ane in the hectic downtown

*hetwadi area; 1st one bock from a b1sy bo1eard; maintainin one nearby tiny acoe streetreat C)pirit1aD *in. et he was

re1ctant to hae discipes and sere as a 1r1. )inally, in "#*", after receiving an inner

revelation from Siddharamesvar, he began to initiate students into discipleship. %n 9!!;,isaradatta finay made a compete retirement from any f1rther b1siness


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he himsef e6periences within.... )hree ahara reeas; thro1h his daiy disco1rses and taks;

the essence of &eaity thro1h his own coniction with e6ceptiona ior and carity. *nowede

fows thro1h his taks eeryday for ho1rs on end. %t po1rs freey ike the rain and is addressed toa who are present. ,arrow distinctions of mae and femae; hih and ow; caste and creed; isms

or schoos make no sense here. $is s1bime and )ainty ooks po1r peace and oe e1ay on

a.... $is a1dience inc1des seekers from different waks of ife. rofessors; peaders IawyersJ;1des; hih e6ec1ties; poitica and socia Iand spirit1aJ eaders often isit the Ashram Ihis

meanine oftJ to seek spirit1a 1idance from him. )eekers of #r1th from the @est ike )hri

a1rice Nrydman often isit him for disc1ssion and spirit1a 1idance. )ince he has noe6pectations from others; he is; as in his day


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so1th end was a fairy are window oerookin -th 7ane; on the other end to the north; ne6t to

the stairs; stood the rather rea wood


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*nowede;B and nothin ese.... y process is$tma-yoga; which means abidance in the )ef.H

C0he #ectar of Immortality; pp. 22; 25D

Eperationay; this is the cassic threefold practice of hearingthe 8ruth of our 'bsolute

Nature,!ondering"contem!#atingthis 8ruth, and meditatingdeeply on this 8ruthCsravana;

mananaand nididhyasanaD 1nti we are f1y; 1nshakeaby estabished in this convictionthat weare notthe body


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psychic. oin f1rther; howeer; one m1st find o1t: what is the transcendentSo%rceof thisall2manifesting consciousness? As ahara stated the t%o stages of disidentification via

%itnessing: H#here are two witnessin staesQ beinness Iconscio1snessJ witnesses a thismanifestation. IAndJ witnessin of this beinness; conscio1sness; happens to that eterna

principe; the Abso1te.H C'rior to /onsciousness, p& CD $e aso decared: H#here is ony one

conscio1sness Imanifestin a beins


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the eer% Am conscio1sness; which in t1rn has whimsicay or

mischieo1sy con1red 1p the imited indiid1a sense of personaity. )o; says the ahara;

there is nothing to doabout the A12'm2nessB but just penetrate it by dee!#y meditating %!on

it. #his is Ameditating on the meditator,B Acontemplating the contemplator,Bas he sometimes

said. )1ch profo1nd meditation on the root% Am aon with being completelyone %iththe Ponscio1sness that is >% Am. 'pon f1y seein% Am; by the 0iine

race of oneGs &ea ,at1re this root of a indiid1aity is transcended; and @hat remains is ony

the inconceiabe; 1nimainabe 'timate; the Aone CAfie breaths / ita forces:prana;samana; apana;

vyana; and udana; the eneries that oern breathin; diestion; e6cretion; circ1ation; and

re1ation of the three basic cycic states Cwakin; dream; seepD. #he ahara did not dee into

partic1arities b1t instead simpy pointed o1t the obio1sLthat witho1t thepranaorsaktiitaenery; we cannot ie; think; fee; moe or do anythin. @hereas conscio1sness is the >static

sentience principlein o1r ies; theprana-saktiife force is the >dynamic %orking, acting,

kinetic principle; said the ahara; tho1h 1timatey >ItheyJ are not reay two... they are reayone.... Ponscio1sness and ife force are two components; ine6tricaby woen toether; of one

principe. >7ife force; oe and conscio1sness are a one in essence. C0he Altimate edicine;

pp. 24; !; !5.D #herefore; this ita force is reay'ranesvar; the 7ord of +nery; the

effectie od of o1r ies and word; >the hihest principe; the >reat ower or reat +nerywitho1t which there cannot be conscio1sness Cibid.; p. "-.D >#his ife force is od and od is

this ife force. Cibid.; p. 2.D

Accordiny; )ri ,isaradatta said Cas he wo1d often ikewise say of conscio1sness or the >%Amod as is done in most deotiona reiio1s paths. ,ow;the ahara did notteach or recommend the two traditiona ways of workin with theprana-sakti: the compicated tantra of k1ndaini yoa Cworkin with the cakra enery centers aon the

spine; baancin the idaandpingalaenery c1rrents; etc.D; or the een more ancient eiht1nconditioninthe ife force; one aows thisprana-saktito spontaneo1sy >p1rify; to transcend any fi6ation on

the indiid1a person and sefish desires. #he ita enery then can >1nfod or open 1p freey to

its tr1e ast and potent nat1re as the transpersona; 1niersa ife force. Ninay; >this ife force...


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meres with the iht of the$tman/)ef. Cibid.; p. 2D #h1s does one transcend death; for the

1niersa ife


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o1dy cappin or sappin down onto his thihs; a finer s1ddeny e6tended 1pward or

sideward or abbed toward the istener.

Not only did the Maharaj sometimes insult his own >indu traditionCe..; irreerenth1moro1s p1ns on the names of the ods and oddessesD; he often insulted or testily

confronted his own students and visitors. 0aid odman; a1thor of a1abe books on&amana aharshi and his discipes; recas in his coorf1 and insihtf1 memoir of isits with

ahara Isee &eso1rces section beowJ: H@e a ot sho1ted at on ario1s occasions; and we aot tod off from time to time beca1se of thins we did or said. @e were a a itte fearf1 of him

beca1se we neer knew when the ne6t er1ption wo1d come. @e had a come to hae the dirt

beaten o1t of 1s; in the same way that the dhobis Iwasher


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and ettin 1estions; ahara himsef was often the one bastin away with 1estions; probin

peopeBs ee of spirit1a 1nderstandin; prookin them into awakenin; and modein for them

what it means to enae in profo1nd en1iry and sefe

fre6uently deployed koan26uestions lie a Een masterLe..; H@hat were yo1 before yo1were born; before the B% Amolume" 5EF3;p. 2D

1t the ahara was not 1st a seere ranite ciff; or a rain fire of destr1ction incineratin a

eoic identifications; tendencies and attachments. CH@hen yo1 come here; yo1 wi be crematin

yo1rsef. @hateer identity yo1 hae; whateer idea yo1 hae abo1t yo1r own sef; wi becremated.H I0he Hperience of #othingness; p. 33.JD

$e was basicay a s1premey


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hardy contain....H any of 1s saw that same gleeful smile and merrily twinling eyes

dispayed on the aharaBs face d1rin the thunder and theatrics of his ego2busting tirades.

@e hasten aso to note here that ,isaradatta ahara was a very devotional and spiritually

respectful man, devoutly respecting the 5ne Spirit or 0eality in everyone; and maintainin

an o1twardy deotiona ife; een if he had inwardy on ao dropped any sense of d1aismtoward a separate od. #his deotiona; spirit1ay respectf1 aspect is ost on some of those who

hae more recenty endeaored to spread aharaBs teachins and een em1ate his stye ofteachin. #he ahara san in his arathi ton1e the od bhajansongs and litaniesfo1r times

daiy Ctwo sessions open to isitorsD; performed the traditiona arati2worship ritualto his

ineae of 1r1s and eaitarian distrib1tion ofprasadCfr1it; sweets or fowersD. And eerymornin he tireessy CdoeressyOD ceaned; aranded and anointed with sandawood paste and

kum-kumCermiionD powder those atar photos and hiheritem not fit to brin into any %ndian home; onto the cean foor 1nder a nearby cot.D any of 1s

enoyed powerf1 HinitiatoryH dreams of ahara and teachin dreams thereafter.

ahara did not hae to do this work; b1t spontaneo1sy and most enero1sy he did: ettinfoks inade his priate space; which he had t1rned into a ow


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to a; and he did accept from some of 1s o1r p1rchased bo6es of the incense


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0eaders can and should be careful with these e

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