Sri Nisargadatta Maharaj’s Perspective on Psychology

Sri Nisargadatta Maharaj, a prominent figure in the Advaita Vedanta tradition, offered a unique and penetrating view on the nature of the human mind, behaviour, and the psychological condition of suffering. His teachings, as captured in the dialogues of books such as “I Am That,” delve far deeper than conventional Western psychology, aiming not merely to understand or modify the ‘person’ but to transcend the very idea of it, revealing one’s true nature beyond the mental and physical realms. His perspective fundamentally challenges the notion of a fixed, individual psychological entity, teaching instead that the ‘person’ is a temporary construct arising from the play of consciousness and the identification with external phenomena.

The Nature and Function of the Mind

Nisargadatta describes the mind (often using terms like antahkarana, the inner organ, or chitta, the mental stuff) not as a solid, permanent entity, but as a dynamic process, a stream of thoughts, feelings, perceptions, and memories. He states that the mind is inherently restless, prone to roaming about, and its normal state, while often appearing busy, is, in fact, disturbance. This restless mind is the primary instrument through which the world is known. It operates within the categories of time, space, and causality, which Nisargadatta views not as objective realities but as mental constructs that shape our perception of everything.

The mind encompasses various aspects, including memory, thought, reason, and selfhood. It is the seat of memories and urges, acting as a connecting link (sutratma) that strings together a long series of experiences and forms man’s character over lifetimes. However, the mind’s knowledge is limited and often based on memory, which is partial, unreliable, and evanescent. He contrasts the “knowledge by the mind” with true knowledge, suggesting that the former is not sufficient.

Nisargadatta uses the analogy of a mirror to describe the mind; it reflects, but it is not the source. Just as a whirling mirror can convert sunlight into patterns, the “subtle body” (mental body or inner organ) converts the light of the Self into a diversified world. Cognition itself is seen as a mental product.

The Illusion of the ‘Person’ or Self-Image

A central principle of Nisargadatta’s teaching, relevant to psychology, is that the ‘person’ (vyakti) is an illusion, a temporary construction, and not one’s true identity. He explains that the person is never the subject, but something one can perceive. It is a mental construct, a collective noun for a set of memories and habits, which appears to be real due to identification. The common stance is “I am this”, where the basic sense of existence, “I am,” is mistakenly attached to transient phenomena like the body, feelings, thoughts, possessions, relationships, time, and space.

This self-image is the most changeful thing one has, utterly vulnerable and dependent on external factors like opinions or life events. It is built on memory and prompted by desire. The idea “I am the body” is identified as the root cause of suffering and the primary obstacle to self-knowledge. This false identification creates a sense of separateness, making one a stranger in one’s own world and leading to anxiety and insecurity.

Nisargadatta asserts that the person cannot be said to exist on its own rights; it is the Self (vyakta) that believes there is a person and is conscious of being it. The person flickers and disappears, for instance, during deep sleep, demonstrating its impermanence. The entirety of the personal identity, with its history, past, and future, is seen as an imagination, a make-belief.

Consciousness, Awareness, and the Witness

Nisargadatta distinguishes between mind, consciousness (chidakash), and awareness (or pragna). While the mind produces thoughts, consciousness is the state of knowing what is going on in the mind. It is the space of time, perception, and cognition. Consciousness is the totality of conscious experiences, the universal mind, or a reflection in a separate body of the one reality.

Awareness, on the other hand, is the direct insight into the whole of consciousness. It is pure, undivided, motionless, timeless, and located here and now. Awareness is what makes consciousness possible, present in every state of consciousness. The very consciousness of being conscious is a movement in awareness.

The ‘witness’ (vyakta) is identified as the reflection of the real in the mind (buddhi), the super-personal aspect. It is the centre that is aware of the person, the observer. The witness is unaffected by pleasure and pain, standing apart from the passing show of the mind. However, the witness is still within the realm of duality, as there must be something else to witness. Nisargadatta states that the witness rises and sets with the known, and that it is a mental construct. While the witness is the last remnant of illusion and the first touch of the real, the ultimate reality is beyond even awareness. Awareness of being is said to be bliss.

The Psychology of Suffering and its Roots

Suffering, according to Nisargadatta, is born of ignorance and the resulting identification with the limited ‘person’. The restless mind, constantly seeking the pleasant and avoiding the unpleasant, gets stuck at the banks of pain and pleasure, creating problems. Desire and fear are seen as the core of the suffering experience, arising from the mistaken ideas about oneself. The seeking of pleasure is seen as merely an interval between painful states. Worry is identified as mental pain, a call for attention arising from fear.

The constant noise of the psychic life, desires, fears, concepts, and ideas, are seen as obscuring one’s true nature. Nisargadatta notes that the western mind, with its complexity and reliance on logic, can reason itself into endless restlessness. He also observes that the “inner body” or mind, with its ever-changeful states, often feels meaningless and painful, dominated by desires and fears. This “emotional link” to memories perpetuates bondage. Clinging to anything, especially the idea of being a separate person, is the root of problems.

Towards Psychological Liberation: The Path of Self-Knowledge

The path to liberation, or self-realisation, as described by Nisargadatta, is fundamentally a psychological one, though its goal is beyond the mind. The primary task is to investigate and know what one is not. This involves carefully observing oneself, especially the mind, moment by moment, rejecting all that does not necessarily go with the basic fact: ‘I am’. Discrimination (viveka), the ability to see the false as false, and detachment (vairagya), the renunciation of the false, are essential practices.

The most direct method recommended is focusing the mind on the sense of ‘I am’. This practice helps to turn the mind away from everything else and brings one back to the present moment. By dwelling on ‘I am’, one becomes fully aware of the mind’s activities. This awareness, being pure harmony, dissolves dullness and quietens restlessness, gradually changing the mind’s substance. When the mind becomes quiet, one comes to know oneself as the pure witness.

Beyond focusing on ‘I am’, Nisargadatta also encourages us to simply watch the mind without reaction. When thoughts and feelings arise, one should do nothing about them, allowing them to come and go by themselves. This indifferent or detached watching is considered the foundation of Yoga. It requires attention, not struggle. By attending to the mind and its projections, one gains control. When the mind is clear and quiet, inner energies wake up spontaneously.

Another approach is to live life alertly and watchfully, accepting what comes and goes without desire or fear. This involves observing the actual, as and when it happens. Nisargadatta refers to this natural way of living with awareness and without self-concern as Nisarga Yoga, the Natural Yoga. It is the art of living in peace and harmony, in friendliness and love.

The goal of this psychological journey is the cessation of the false self-identification and the realisation of one’s true nature, which is described in various ways, ultimately pointing to the Absolute (avyakta). This state is beyond the mind, beyond consciousness, beyond the witness, and beyond all duality and description. It is pure being, pure awareness, and bliss.

Behaviour and the Realised State

Nisargadatta’s view suggests that behaviour is a manifestation of one’s inner state. For the average person, behaviour is driven by desires, fears, and the perceived needs of the limited self. This leads to strife, struggle, and self-centredness.

In contrast, the behaviour of a realised person, a jnani, is marked by detachment, spontaneity, and action from a place of clarity and peace. He or she sees the passing show as just that – a passing show – without clinging to things or identifying with them. While outer actions may appear similar to others, the jnani is inwardly cool, clear, and detached, watching his own spontaneous reactions. They know that the universe works by itself. Their actions are not compelled by desire or fear, but motivated by love and compassion. They love all beings and act for their welfare, not from a sense of personal doership, but from the understanding that the self is all. This love is unshakable, all-pervading, all-redeeming, and expressed as affectionate detachment, enormous goodwill, and constant giving without asking.

Nisargadatta suggests that perfection in behaviour comes with realisation, not before it. When one realises their true being, actions become spontaneously right. The personality, if it remains, functions as an instrument of the Self, serving to express its creative fire.

In essence, Nisargadatta’s psychology is not about fixing the mind or improving the person, but about understanding them as ephemeral appearances. The focus is on shifting identification away from the transient mental and physical states towards the timeless, spaceless reality of pure being, which is the source of true peace, happiness, and effortless, compassionate action.