by Ramana Maharshi
Translated from the original Tamil
by Dr. T. M. P. Mahadevan
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Behind Who Am I?"
As all living beings desire to be happy always, without misery,
as in the case of everyone there is observed supreme love for one’s
self, and as happiness alone is the cause for love, in order to gain
that happiness which is one’s nature and which is experienced in the
state of deep sleep where there is no mind, one should know one’s
self. For that, the path of knowledge, the inquiry of the form “Who
am I?”, is the principal means.
1. Who am I ?
- The gross body which is composed of the seven humours (dhatus),
I am not;
- the five cognitive sense organs, viz. the senses of
hearing, touch, sight, taste, and smell, which apprehend their
respective objects, viz. sound, touch, colour, taste, and odour,
I am not;
- the five cognitive sense organs, viz. the organs of
speech, locomotion, grasping, excretion, and procreation, which
have as their respective functions speaking, moving, grasping,
excreting, and enjoying, I am not;
- the five vital airs, prana,
etc., which perform respectively the five functions of
in-breathing, etc., I am not;
- even the mind which thinks, I am
not;
- the nescience too, which is endowed only with the residual
impressions of objects, and in which there are no objects and no
functioning’s, I am not.
2. If I am none of these, then who am I?
After negating all of the above-mentioned as "not this", "not
this", that Awareness which alone remains - that I am.
3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss.
4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there
will be realization of the Self which is the seer.
5. Will there not be realization of the Self even while the world
is there (taken as real)?
There will not be.
6. Why?
The seer and the object seen are like the rope and the snake.
Just as the knowledge of the rope which is the substrate will
not arise unless the false knowledge of the illusory serpent
goes, so the realization of the Self which is the substrate will
not be gained unless the belief that the world is real is
removed.
7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition’s and of
all actions, becomes quiescent, the world will disappear.
8. What is the nature of the mind?
What is called "mind" is a wondrous power residing in the
Self. It causes all thoughts to arise. Apart from thoughts,
there is no such thing as mind. Therefore, thought is the nature
of mind. Apart from thoughts, there is no independent entity
called the world. In deep sleep there are no thoughts, and there
is no world. In the states of waking and dream, there are
thoughts, and there is a world also. Just as the spider emits
the thread (of the web) out of itself and again withdraws it
into itself, likewise the mind projects the world out of itself
and again resolves it into itself. When the mind comes out of
the Self, the world appears. Therefore, when the world appears
(to be real), the Self does not appear; and when the Self
appears (shines) the world does not appear. When one
persistently inquires into the nature of the mind, the mind will
end leaving the Self (as the residue). What is referred to as
the Self is the Atman. The mind always exists only in dependence
on something gross; it cannot stay alone. It is the mind that is
called the subtle body or the soul (jiva).
9. What is the path of inquiry for understanding the nature of
the mind?
That which rises as "I" in this body is the mind. If one
inquires as to where in the body the thought "I" rises first,
one would discover that it rises in the heart. That is the place
of the mind’s origin. Even if one thinks constantly "I" "I", one
will be led to that place. Of all the thoughts that arise in the
mind, the "I" thought is the first. It is only after the rise of
this that the other thoughts arise. It is after the appearance
of the first personal pronoun that the second and third personal
pronouns appear; without the first personal pronoun there will
not be the second and third.
10. How will the mind become quiescent?
By the inquiry, "Who am I?" The thought "who am I?" will
destroy all other thoughts, and like the stick used for stirring
the burning pyre, it will itself in the end get destroyed. Then,
there will arise Self-realization.
11. What is the means for constantly holding on to the thought
"Who am I?"
When other thoughts arise, one should not pursue them, but
should inquire: "To whom do they arise?" It does not matter how
many thoughts arise. As each thought arises, one should inquire
with diligence, “To whom has this thought arisen?”. The answer
that would emerge would be “To me”. Thereupon if one inquires
“Who am I?”, the mind will go back to its source; and the
thought that arose will become quiescent. With repeated practice
in this manner, the mind will develop the skill to stay in its
source. When the mind that is subtle goes out through the brain
and the senseorgans, the gross names and forms appear; when it
stays in the heart, the names and forms disappear. Not letting
the mind go out, but retaining it in the Heart is what is called
“inwardness” (antarmukha). Letting the mind go out of the Heart
is known as “externalisation” (bahir-mukha). Thus, when the mind
stays in the Heart, the "I" which is the source of all thoughts
will go, and the Self which ever exists will shine. Whatever one
does, one should do without the egoity “I”. If one acts in that
way, all will appear as of the nature of Siva (God).
12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through
other means it is sought to control the mind, the mind will
appear to be controlled, but will again go forth. Through the
control of breath also, the mind will become quiescent; but it
will be quiescent only so long as the breath remains controlled,
and when the breath resumes the mind also will again start
moving and will wander as impelled by residual impressions. The
source is the same for both mind and breath. Thought, indeed, is
the nature of the mind. The thought “I” is the first thought of
the mind; and that is egoity. It is from that whence egoity
originates that breath also originates. Therefore, when the mind
becomes quiescent, the breath is controlled, and when the breath
is controlled the mind becomes quiescent. But in deep sleep,
although the mind becomes quiescent, the breath does not stop.
This is because of the will of God, so that the body may be
preserved and other people may not be under the impression that
it is dead. In the state of waking and in samadhi, when the mind
becomes quiescent the breath is controlled. Breath is the gross
form of mind. Till the time of death, the mind keeps breath in
the body; and when the body dies the mind takes the breath along
with it. Therefore, the exercise of breath-control is only an
aid for rendering the mind quiescent (manonigraha); it will not
destroy the mind (manonasa). Like the practice of
breath-control. meditation on the forms of God, repetition of
mantras, restriction on food, etc., are but aids for rendering
the mind quiescent. Through meditation on the forms of God and
through repetition of mantras, the mind becomes one-pointed. The
mind will always be wandering. Just as when a chain is given to
an elephant to hold in its trunk it will go along grasping the
chain and nothing else, so also when the mind is occupied with a
name or form it will grasp that alone. When the mind expands in
the form of countless thoughts, each thought becomes weak; but
as thoughts get resolved the mind becomes one-pointed and
strong; for such a mind Self-inquiry will become easy. Of all
the restrictive rules, that relating to the taking of sattvic
food in moderate quantities is the best; by observing this rule,
the sattvic quality of mind will increase, and that will be
helpful to Self-inquiry.
13. The residual impressions (thoughts) of objects appear wending
like the waves of an ocean. When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the
thoughts will get destroyed.
14. Is it possible for the residual impressions of objects that
come from beginningless time, as it were, to be resolved, and for
one to remain as the pure Self?
Without yielding to the doubt “Is it possible, or not?”, one
should persistently hold on to the meditation on the Self. Even
if one be a great sinner, one should not worry and weep, “O! I am
a sinner, how can I be saved?”; one should completely renounce
the thought “I am a sinner”; and concentrate keenly on
meditation on the Self; then, one would surely succeed. There
are not two minds - one good and the other evil; the mind is
only one. It is the residual impressions that are of two kinds -
auspicious and inauspicious. When the mind is under the
influence of auspicious impressions it is called good; and when
it is under the influence of inauspicious impressions it is
regarded as evil. The mind should not be allowed to wander
towards worldly objects and what concerns other people. However
bad other people may be, one should bear no hatred for them.
Both desire and hatred should be eschewed. All that one gives to
others one gives to one’s self. If this truth is understood who
will not give to others? When one’s self arises all arises; when
one’s self becomes quiescent all becomes quiescent. To the
extent we behave with humility, to that extent there will result
good. If the mind is rendered quiescent, one may live anywhere.
15. How long should inquiry be practiced?
As long as there are impressions of objects in the mind, so
long the inquiry “Who am I?” is required. As thoughts arise they
should be destroyed then and there in the very place of their
origin, through inquiry. If one resorts to contemplation of the
Self unintermittently, until the Self is gained, that alone
would do. As long as there are enemies within the fortress, they
will continue to sally forth; if they are destroyed as they
emerge, the fortress will fall into our hands.
16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the
individual soul, and God are appearances in it. like silver in
mother-of-pearl, these three appear at the same time, and
disappear at the same time. The Self is that where there is
absolutely no “I” thought. That is called “Silence”. The Self
itself is the world; the Self itself is “I”; the Self itself is
God; all is Siva, the Self.
17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its
mere presence, the sun-stone emits fire, the lotus blooms, water
evaporates; people perform their various functions and then
rest. Just as in the presence of the magnet the needle moves, it
is by virtue of the mere presence of God that the souls governed
by the three (cosmic) functions or the fivefold divine activity
perform their actions and then rest, in accordance with their
respective karmas. God has no resolve; no karma attaches itself
to Him. That is like worldly actions not affecting the sun, or
like the merits and demerits of the other four elements not
affecting all pervading space.
18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most
excellent devotee. Giving one’s self up to God means remaining
constantly in the Self without giving room for the rise of any
thoughts other than that of the Self. Whatever burdens are
thrown on God, He bears them. Since the supreme power of God
makes all things move, why should we, without submitting
ourselves to it, constantly worry ourselves with thoughts as to
what should be done and how, and what should not be done and how
not? We know that the train carries all loads, so after getting
on it why should we carry our small luggage on our head to our
discomfort, instead of putting it down in the train and feeling
at ease?
19. What is non-attachment?
As thoughts arise, destroying them utterly without any
residue in the very place of their origin is non-attachment.
Just as the pearl-diver ties a stone to his waist, sinks to the
bottom of the sea and there takes the pearls, so each one of us
should be endowed with non-attachment, dive within oneself and
obtain the Self-Pearl.
20. Is it not possible for God and the Guru to effect the release
of a soul?
God and the Guru will only show the way to release; they will
not by themselves take the soul to the state of release. In
truth, God and the Guru are not different. Just as the prey
which has fallen into the jaws of a tiger has no escape, so
those who have come within the ambit of the Guru’s gracious look
will be saved by the Guru and will not get lost; yet, each one
should by his own effort pursue the path shown by God or Guru
and gain release. One can know oneself only with one’s own eye
of knowledge, and not with somebody else’s. Does he who is Rama
require the help of a mirror to know that he is Rama?
21. Is it necessary for one who longs for release to inquire into
the nature of categories (tattvas)?
Just as one who wants to throw away garbage has no need to
analyze it and see what it is, so one who wants to know the Self
has no need to count the number of categories or inquire into
their characteristics; what he has to do is to reject altogether
the categories that hide the Self. The world should be
considered like a dream.
22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no
difference. Just as waking happenings seem real while awake. so
do those in a dream while dreaming. In dream the mind takes on
another body. In both waking and dream states thoughts. names
and forms occur simultaneously.
23. Is it any use reading books for those who long for release?
All the texts say that in order to gain release one should
render the mind quiescent; therefore their conclusive teaching
is that the mind should be rendered quiescent; once this has
been understood there is no need for endless reading. In order
to quieten the mind one has only to inquire within oneself what
one’s Self is; how could this search be done in books? One
should know one’s Self with one’s own eye of wisdom. The Self is
within the five sheaths; but books are outside them. Since the
Self has to be inquired into by discarding the five sheaths, it
is futile to search for it in books. There will come a time when
one will have to forget all that one has learned.
24. What is happiness?
Happiness is the very nature of the Self; happiness and the
Self are not different. There is no happiness in any object of
the world. We imagine through our ignorance that we derive
happiness from objects. When the mind goes out, it experiences
misery. In truth, when its desires are fulfilled, it returns to
its own place and enjoys the happiness that is the Self.
Similarly, in the states of sleep, samadhi and fainting, and
when the object desired is obtained or the object disliked is
removed, the mind becomes inward-turned, and enjoys pure
Self-Happiness. Thus the mind moves without rest alternately
going out of the Self and returning to it. Under the tree the
shade is pleasant; out in the open the heat is scorching. A
person who has been going about in the sun feels cool when he
reaches the shade. Someone who keeps on going from the shade
into the sun and then back into the shade is a fool. A wise man
stays permanently in the shade. Similarly, the mind of the one
who knows the truth does not leave Brahman. The mind of the
ignorant, on the contrary, revolves in the world, feeling
miserable, and for a little time returns to Brahman to
experience happiness. In fact, what is called the world is only
thought. When the world disappears, i.e. when there is no
thought, the mind experiences happiness; and when the world
appears, it goes through misery.
25. What is wisdom-insight (jnana-drsti)?
Remaining quiet is what is called wisdom-insight. To remain
quiet is to resolve the mind in the Self. Telepathy, knowing
past, present and future happenings and clairvoyance do not
constitute wisdom-insight.
26. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom. The two are not different; they are
the same. Desirelessness is refraining from turning the mind
towards any object. Wisdom means the appearance of no object. In
other words, not seeking what is other than the Self is
detachment or desirelessness; not leaving the Self is wisdom.
27. What is the difference between inquiry and meditation?
Inquiry consists in retaining the mind in the Self.
Meditation consists in thinking that one’s self is Brahman,
existence-consciousness-bliss.
28. What is release?
Inquiring into the nature of one’s self that is in bondage,
and realizing one’s true nature is release.
SRI RAMANARPANAM ASTU
Reproduced with the kind permission
of
the President of Sri Ramanasramam
Tiruvannamalai, South India
For further information, click:
Ramana Maharshi
“Who am I?” is the title given to a set of questions and answers
bearing on Self-enquiry. The questions were put to Bhagavan Sri
Ramana Maharshi by one Sri M. Sivaprakasam Pillai about the year
1902. Sri Pillai, a graduate in Philosophy, was at the time employed
in the Revenue Department of the South Arcot Collectorate. During
his visit to Tiruvannamalai in 1902 on official work, he went to
Virupaksha Cave on Arunachala Hill and met the Master there. He
sought from him spiritual guidance, and solicited answers to
questions relating to Self-enquiry. As Bhagavan was not talking
then, not because of any vow he had taken, but because he did not
have the inclination to talk, he answered the questions put to him
by gestures, and when these were not understood, by writing. As
recollected and recorded by Sri Sivaprakasam Pillai, there were
fourteen questions with answers to them given by Bhagavan. This
record was first published by Sri Pillai in 1923, along with a
couple of poems composed by himself relating how Bhagavan’s grace
operated in his case by dispelling his doubts and by saving him from
a crisis in life. "Who am I?" has been published several times
subsequently. We find thirty questions and answers in some editions
and twenty-eight in others. There is also another published version
in which the questions are not given, and the teachings are
rearranged in the form of an essay. The extant English translation
is of this essay. The present rendering is of the text in the form
of twenty-eight questions and answers.
Along with Vicharasangraham (Self-Enquiry), Nan Yar (Who am I?)
constitutes the first set of instructions in the Master’s own words.
These two are the only prosepieces among Bhagavan’s Works. They
clearly set forth the central teaching that the direct path to
liberation is Self-enquiry. The particular mode in which the enquiry
is to be made is lucidly set forth in Nan Yar. The mind consists of
thoughts. The "I" thought is the first to arise in the mind. When
the enquiry "Who am I?" is persistently pursued, all other thoughts
get destroyed, and finally the "I" thought itself vanishes leaving
the supreme non-dual Self alone. The false identification of the
Self with the phenomena of non-self such as the body and mind thus
ends, and there is illumination, Sakshatkara. The process of enquiry
of course, is not an easy one. As one enquires "Who am I?", other
thoughts will arise; but as these arise, one should not yield to
them by following them , on the contrary, one should ask "To whom do
they arise ?" In order to do this, one has to be extremely vigilant.
Through constant enquiry one should make the mind stay in its
source, without allowing it to wander away and get lost in the mazes
of thought created by itself. All other disciplines such as
breath-control and meditation on the forms of God should be regarded
as auxiliary practices. They are useful in so far as they help the
mind to become quiescent and one-pointed.
For the mind that has gained skill in concentration, Self-enquiry
becomes comparatively easy. It is by ceaseless enquiry that the
thoughts are destroyed and the Self realized - the plenary Reality
in which there is not even the "I" thought, the experience which is
referred to as “Silence”. This, in substance, is Bhagavan Sri Ramana
Maharshi’s teaching in Nan Yar (Who am I?).
University of Madras - June 30, 1982
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