I found myself full, needing nothingn Nisargadatta

Q:  What happened? What was the change?

M: Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing. I saw that in the ocean of pure awareness, on the surface of the universal consciousness, the numberless waves of the phenomenal worlds arise and subside beginninglessly and endlessly. As consciousness, they are all me. As events they are all mine. There is a mysterious power that looks after them. That power is awareness, Self, Life, God, whatever name you give it. It is the foundation, the ultimate support of all that is, just like gold is the basis for all gold jewellery. And it is so intimately ours! Abstract the name and shape from the jewellery and the gold becomes obvious. Be free of name and form and of the desires and fears they create, then what remains?

***

Q:How did you come to it?

M: By my trust in my Guru. He told me 'You alone are' and I did not doubt him. I was merely puzzling over it, until I realised that it is absolutely true.

Q:  Conviction by repetition?

M: By self-realisation. I found that I am conscious and happy absolutely and only by mistake I

thought I owed being- consciousness-bliss to the body and the world of bodies.

GURU VACHAKA KOVAI Sri Muruganar

For the sake of those [ignorant ones] who take the world, which appears before them, as real and enjoy-able [it became necessary for the scriptures to say that] it is God’s creation. But for those who have obtained unobstructed Knowledge of Self, the world is seen merely as a bondage-causing mental imagin-ation.

This world of empty names and forms, which are the imagination of the five senses and an appearance in the pure Supreme Self, should be understood to be the mysterious play of Maya, the mind, which rises as if real from Self, Sat-Chit.

[explanatory comment] Michael James:
The origin of Maya, meaning “that which is not” is unknown; it appears, functioning in man, as mind, and is inferred in God through his actions, sustenance, and dissolution of this whole universe; it ends, on being seen to be non-existent, when the Truth is known.

The seer, known as mind or ‘I’, and the seen, known as the world, rise and set simultaneously in Self. If Self sees Itself through Itself, it is Self; if It sees Itself through the mind or ‘seer’, it appears as the world or ‘seen’.

from  "GURU VACHAKA KOVAI" Sri Muruganar 

Nisargadatta, I am unborn [8]

You want to have knowledge. What do you mean by that? Hold on to that principle which understands, recognizes thoughts and be quiet. For your sake, what are you? Investigate that. Forget who is torturing whom; stabilize in your most confidential being as ‘you are’. What are you? Investigate the problems of manifest world can be solved later. There is no right answer to ‘who are you?’ no answer is the most correct one; any reply you get is not eternal. Nisargadatta, I am unborn  [8]

Nisargadatta, Consciousness and the Absolute

You must have a thorough knowledge of this consciousness, and having known everything about the consciousness you come to the conclusion that it is all unreal, and then it should drop off. Having listened to these talks, sit and meditate, "That which I have heard, is it true or not?" Then you will understand that this is also to be discarded.  
Nisargadatta, Consciousness and the Absolute [November 17, 1980]

Nisargadatta, Prior to Consciousness

It is a very complicated riddle. You have to discard whatever you know, whatever you have read, and have a firm conviction about That about which nobody knows anything. You can't get any information about That, and about That you must have firm conviction. How difficult it is. 

Nisargadatta, Prior to Consciousness [July 19, 1980]

Nisargadatta, The Experience of Nothingness [1]

But unless the nature of the consciousness is understood, one will not be able to understood ones trues identity. Then, having understood the nature of the consciousness, you will also understand that you are not the consciousness. Anything that you have seen and understood, you cannot be; you as a subject, can only understand something which is object, and you are bound to accept it as such. Nisargadatta, The Experience of Nothingness [1]

Nisargadatta, The Nectar of Immortality [1]

Whatever you want to think or ponder over, it is something other then the «you» you think of. You ever ponder over something which you are not! Then, how to think about yourself? This you cannot do. Perceiving this clearly you become thought-free. Whatever you do, you think about something which is not you, even with a noble thought like Ishwara (God), which is still conceptual and therefore apart from yourself. Now, is  possible to think of one’s own Self, that is the question?

The Nectar of Immortality [1]

Nisargadatta, Seeds of Consciousness

There is no darkness, there is no daylight, there is no deep sleep, there is no waking state, no hunger no thirst. That is the state, but all this is my expression. You feel that you are in that, but I feel that I am not in that. I worship, I do bhajans, but I am not in that. My true state is beyond that.

Nisargadatta, Seeds of Consciousness [September 14, 1979]

Nisargadatta, The Ultimate Medicine [5]

Dhyana [meditation] means to have an objective. You want to consider something. You are that something. Just to be, you are. Just being the being, “I am”. You meditate on something. That knowledge “I am” is yourself. Abide only there. How can you ask any question at that point? Because that is the beginning of knowledge. [5]

I am That [13]

That in which consciousness happens, the universal consciousness or mind, we call the ether of consciousness. All the objects of consciousness form the universe. What is beyond both, supporting both, is the supreme state, a state of utter stillness and silence. Whoever goes there, disappears. It is unreachable by words, or mind. You may call it God, or Parabrahman, or Supreme Reality, but these are names given by the mind. It is the nameless, contentless, effortless and spontaneous state, beyond being and not being.
 Nisargadatta, I am That [13]

Nisargadatta 'I am That' / Нісарґадатта, Я є Те [1]

The sense of being, of 'I am' is the first to emerge. Ask yourself whence it comes, or just watch it quietly. When the mind stays in the 'I am' without moving, you enter a state which cannot be verbalised but can be experienced. All you need to do is try and try again. After all the sense ‘I am’ is always with you, only you have attached all kinds of things to it -- body, feelings, thoughts, ideas, possessions etc. All these self-identifications are misleading. Because of them you take yourself to be what you are not.
Nisargadatta 'I am That' [1. The sense of "I am"]

Відчуття буття, "Я є" перше, що виникає. Запитайте себе, звідки воно приходить, або спостерігайте його в тиші. Коли ваш розум залишається в "Я є" нерухомо,  ви входите в стан, котрий не може бути висловлений, але може бути досвідчений. Все, що вам потрібно це пробувати знову й знову. Зрештою відчуття "Я є" завжди з вами, але ви привязали до нього всі ці види речей - тіло, почуття, думки, ідеї, власність тощо. Всі ці само-визначення є помилковими. Тому що через них ви сприймаєте себе тим, чим ви не є.

Нісарґадатта, "Я є Те" [1. Відчуття "Я є"]

Бесіди з Раманою Махарші / Talks with Ramana Maharshi [290]

D.: The mind is not steady in meditation.

M.: Whenever it wanders, turn it inward again and again.

D.: When misery overpowers me, enquiry is impossible.

 M.: Because the mind is too weak. Make it strong.

D.: By what means?

M.: Sat-sanga, Isvara Aradhana, Pranayama  (association with the wise, worship of God, breath control).

D.: What happens?

M.: Misery is removed; our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned. All that is done is to remove unhappiness. These methods do it.

D.: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?

M.: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain; it is to kill the predispositions.

D.: Abhyasa (practice) should give me that power.

M.: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).

D.: What is such practice?

M.: Enquiring into the Self. That is all.

Fix the mind on the SELF.

D.: What is the aim to be kept in view? Practice requires an aim.

M.: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim). They lead you ultimately to atma-vichara (enquiry into the Self). One-pointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.

D.: Peace is extolled more than anything else. How shall we gain it?

M.: It is your very nature. Forgetfulness never overtakes the Self. The Self is now confounded with non-self and that makes you speak of forgetfulness of the Self, Peace, etc. Oblivion will never rear up its head if this confusion is put an end to.

D.: How is that done?

M.: Enquiry into the Self. One-pointedness means cessation of mental

activities. Forgetfulness must be for the self - well, of what? Of the Self? Are there then two selves? Practice removes the samskaras.

D.: But samskaras are infinite and eternal - from beginningless time.

M.: This itself is a samskara. Give up that idea and all samskaras will disappear at once. That is visranti (repose), santi (peace). Peace is ever present. But you hold it down and rise over it and thus disturb it. Then you say, “I want Peace”

Бесіди з Раманою Махарші / Talks with Ramana Maharshi [455]

Become independent and solve the riddle yourself. It is for you to do it. Again: where are you now that you ask this question? Are you in the world, or is the world within you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought. Thoughts are your projections. The ‘I’ is first created and then the world. The world is created by the ‘I’ which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the ‘I’. So I say, find your Self. [Talk 455]

Станьте незалежними й розгадайте загадку себе. Вам потрібно це зробити. Знову: де ви є зараз, що задаєте це питання? Чи ви є в світі, чи світ є у вас? Погодьтеся, що світ не сприймається вами коли ви спите, але також ви не можете заперечувати ваше існування тоді. Світ з'являється, коли ви прокидаєтеся. То ж де він? Ясно, що світ є вашою думкою. Думки є вашими проекціями. Спочатку "я" створене, тоді світ. Світ створений "я" котре постає з Себе. Загадка творіння світу є таким чином розгадана, якщо ви розгадали творіння "я". Тому я кажу, знайдіть Себе. [Бесіда 455]

Нісарґадатта Махарадж, Я є Те [51]

[про медитацію]
М: Спостерігайте свої думки, як ви спостерігаєте рух на вулиці. Люди приходять і йдуть, ви відзначаєте все не реагуючи. Спочатку це може бути нелегко, але з деякою практикою ви виявите, що ваш розум може функціонувати на багатьох рівнях одночасно, і ви можете усвідомлювати їх всі. Тільки коли ви відчуваєте обгрунтований інтерес до якогось окремого рівня, ваша увага ловиться ним, і ви втрачаєте інші рівні. Але навіть тоді робота на цих рівнях триває поза полем свідомості.
 Не боріться зі своєю пам'яттю і думками, просто намагайтеся включити в своє поле уваги інші, більш важливі питання, наприклад: «Хто я?», «Як вийшло, що я народився?», «Звідки цей всесвіт навколо мене?», «Що реально, а що минуще?». Ніякі спогади не будуть вам докучати, якщо ви втратите до них інтерес, саме емоційні зв'язки увіковічнюють залежність.
Ви завжди шукаєте задоволень і уникаєте болю, завжди женетеся за щастям і спокоєм. Невже ви не бачите, що ваш пошук щастя робить вас нещасним? Спробуйте інший шлях: байдужий до болю і задоволень, нічого не просячи і ні від чого не відмовляючись, віддавайте всю увагу тому рівню, на якому завжди присутнє «я є». Незабаром ви зрозумієте, що спокій і щастя притаманні самій вашій природі, і тільки їх пошук по особливих каналах відволікає вас. Уникайте відволікання, ось і все. Немає потреби шукати, ви ж не станете шукати те, що у вас вже є.

Нісарґадатта Махарадж «Я є Те» [51]

Бесіди з Раманою Махарші / Talks with Ramana Maharshi [53]

You are not aware of yourself while asleep, you are aware in wakefulness; waking, you say that you were asleep; you did not know it in the deep sleep state. So then, the idea of diversity has arisen along with the body-consciousness; this body-consciousness arose at some particular moment; it has origin and end. What originates must be something. What is that something? It is the ‘I’-consciousness. Who am I? Whence am I? On finding the source, you realise the state of Absolute Consciousness.

The world is not external. The impressions cannot have an outer origin. Because the world can be cognised only by consciousness. The world does not say that it exists. It is your impression. Even so this impression is not consistent and not unbroken. In deep sleep the world is not cognised; and so it exists not for a sleeping man. Therefore the world is the sequence of the ego. Find out the ego. The finding of its source is the final goal. [53]

Nisargadatta 'I am That' / Нісарґадатта, Я є Те [78]

In the immensity of consciousness a light appears, a tiny point that moves rapidly and traces shapes, thoughts and feelings, concepts and ideas, like the pen writing on paper. And the ink that leaves a trace is memory. You are that tiny point and by your movement the world is ever re-created. Stop moving, and there will be no world. Look within and you will find that the point of light is the reflection of the immensity of light in the body, as the sense 'I am'. There is only light, all else appears. [78]

Nisargadatta 'I am That' / Нісарґадатта, Я є Те [42]

Стан, що виникає раптово і без причини, не має відбитка «я», ви можете називати його «Богом».

Що без кісточок і без коренів, що не проростало і не росло, квітка і плід, що приходить в буття раптово і в повній славі, загадково й дивно, Ви можете називати те «Богом».

Воно зовсім несподіване, проте неминуче, нескінченно знайоме, проте найбільш здатне дивувати, недосяжне для надії, проте безсумнівне.

Оскільки в нього нема причини, то в нього нема й перешкод. Воно підкоряється лише одному закону - закону свободи.

The state which sprouts suddenly and without cause, carries no stain of self; you may call it 'god'. What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvellously, you may call that 'god'. It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain. Because it is without cause, it is without hindrance. It obeys one law only; the law of freedom. Anything that implies a continuity, a sequence, a passing from stage to stage cannot be the real. There is no progress in reality, it is final, perfect, unrelated [42]

Ramana Maharshi "Who am I?" / Рамана Махарші "Хто я?"

The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substratum will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substratum will not be gained unless the belief that the world is real is r emoved.

When the mind, which is the cause of all cognition and of all actions, becomes quiescent, the world will disappear.

[Переклад 1] Той хто бачить й об'єкт, що бачиться подібні до мотузки й змії. Поки ілюзорне сприйняття змії в мотузці не зникне, мотузка, на якій ілюзія сформувалася, не сприймається як така.  Подібним чином, поки ілюзорна природа сприйняття світу як об'єктивної реальності не зникне, бачення своєї істинної природи, "Я є", на якій ілюзія утворилася, не буде досягнуто.

Якщо розум, який суть інструмент пізнання і основа всієї активності, заспокоюється, то сприйняття світу як об'єктивної реальності припиняється.

 [Переклад 2] Той хто бачить й об'єкт, що бачиться подібні до мотузки й змії. Так само, як знання мотузки, що є основою,  не піднімається, поки помилкове знання ілюзорної змії не зникне, так само реалізація Себе, що є основою, не буде досягнута, поки віра в світ як реальний не буде усунута. 

Коли розум, котрий є причиною всього пізнання і всієї діяльності стане спокійним, тоді світ зникне.