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”