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In fact, many regard it as the only book of spiritual teaching really worth studying. There are various religions and systems of philosophy which claim to endow human life with meaning.

But they suffer from certain inherent limitations. They couch into fine-sounding words their traditional beliefs and ideologies, theological or philosophical. Believers, however, discover the limited range of meaning and applicability, of these words, sooner or later. They get disillusioned and tend to abandon the systems, in the same way as scientific theories are abandoned, when they are called in question by too much contradictory empirical data.

When a system of spiritual interpretation turns out to be unconvincing and not capable of being rationally justified, many people allow themselves to be converted to some other system. After a while, however, they find limitations and contradictions in the other system also.

In this unrewarding pursuit of acceptance and rejection what remains for them is only scepticism and agnosticism, leading to a fatuous way of living, engrossed in mere gross utilities of life, just consuming material goods. Sometimes, however, though rarely, scepticism gives rise to an intuition of a basic reality, more fundamental than that of words, religions or philosophic systems.

Strangely, it is a positive aspect of scepticism. I was at once struck by the finality and unassailable certitude of his words. Limited by their very nature though words are, I found the utterances of Maharaj transparent, polished windows, as it were. No book of spiritual teachings, however, can replace the presence of the teacher himself. Only the words spoken directly to you by the Guru shed their opacity completely.

Sri Nisargadatta Maharaj is indeed such a Guru. He is not a preacher, but he provides precisely those indications which the seeker needs. The reality which emanates from him is inalienable and Absolute. It is authentic. Having experienced the verity of his words in the pages of I AM THAT, and being inspired by it, many from the West have found their way to Maharaj, to seek enlightenment.

But, he has a way of his own. The multifarious forms around us, says he, are constituted of the five elements. They are transient, and in a state of perpetual flux. Also they are governed, by the law of causation. All this applies to the body and the mind also, both of which are transient and subject to birth and death. We know that only by means of the bodily senses and the mind can the world be known.

As in the Kantian view, it is a correlate of the human knowing subject, and, therefore, has the fundamental structure of our way of knowing. The existence and form of all things depend upon the mind. Cognition is a mental product. And the world as seen from the mind is a subjective and private world, which changes continuously in accordance with the restlessness of the mind itself.

In opposition to the restless mind, with its limited categories � intentionality, subjectivity, duality etc. All else is mere inference. Behold, the real experiencer is not the mind, but myself, the light in which everything appears. Self is the common factor at the root of all experience, the awareness in which everything happens. And it is indescribable, because it has no attributes. It is only being my self, and being my self is all that there is.

Everything that exists, exists as my self. There is nothing which is different from me. There is no duality and, therefore, no pain. There are no problems. It is the sphere of love, in which everything is perfect. What happens, happens spontaneously, without intentions � like digestion, or the growth of the hair. Realize this, and be free from the limitations of the mind.

Behold, the deep sleep in which there is no notion of being this or that. And behold the eternal now. Memory seems to bring things to the present out of the past, but all that happens does happen in the present only. It is only in the timeless now that phenomena manifest themselves.

Thus, time and causation do not apply in reality. I am prior to the world, body and mind. I am the sphere in which they appear and disappear. I am the source of them all, the universal power by which the world with its bewildering diversity becomes manifest. It is not the Absolute. Being the essence of the five elements, it, in a way, depends upon the world.

It arises from the body, which, in its turn, is built by food, consisting of the elements. It disappears when the body dies, like the spark extinguishes when the incense stick burns out.

What prevails is that which cannot be described, that which is beyond words. It is this reality which a jnani gnani has realized. The best that you can do is to listen attentively to the jnani gnani � of whom Sri Nisargadatta is a living example � and to trust and believe him.

He urges you to study the workings of the body and the mind with solemn and intense concentration, to recognize that you are neither of them and to cast them off. It is then that the highest realization will just happen effortlessly. Mark the words of the jnani gnani , which cut across all concepts and dogmas.

It is for the seeker to regard them with the utmost seriousness, because they indicate the Highest Reality. No better concepts are available to shed all concepts. I am thankful to Sudhakar S. Dikshit, the editor, for inviting me to write the Foreword to this new edition of I AM THAT and thus giving me an opportunity to pay my homage to Sri Nisargadatta Maharaj, who has expounded highest knowledge in the simplest, clearest and the most convincing words.

October 2, , recorded by Josef Nauwelaerts of Antverp. When asked about the date of his birth the Master replied blandly that he was never born! Writing a biographical note on Sri Nisargadatta Maharaj is a frustrating and unrewarding task. For, not only the exact date of his birth is unknown, but no verified facts concerning the early years of his life are available.

However, some of his elderly relatives and friends say that he was born in the month of March on a full moon day, which coincided with the festival of Hanuman Jayanti, when Hindus pay their homage to Hanuman, also named Maruti, the monkey-god of Ramayana fame. And to associate his birth with this auspicious day has parents named him Maruti.

Available information about his boyhood and early youth is patchy and disconnected. We learn that his father, Shivrampant, was a poor man, who worked for some time as a domestic servant in Bombay and, later, eked out his livelihood as a petty farmer at Kandalgaon, a small village in the back woods of Ratnagiri district of Maharashtra.

Maruti grew up almost without education.