Knowledge dawns in the Heart
Even if one thinks constantly "I-I", one will be led to that place \i.e., the mind’s origin in the Heart]. (Ramana Maharshi, [WHO, 13).
Enquire into the nature of that consciousness which knows itself as "I" and it will inevitably lead you to its source, the Heart, where you will unmistakably perceive the distinction between the insentient body and the mind. The latter will then appear in its utter purity as the ever-present, self-supporting intelligence, which creates, pervades its creation, as well as remains beyond it, unaffected and uncontaminated. Also finding the Heart will be experienced as being the Heart. When this experience becomes permanent through constant practice, the much-desired Self-Realization or Mukti is said at long last to have been achieved — the "I-am-the-body" illusion has broken for ever. (Ramana Maharshi, GR, 95-6).
Just as a man would dive in order to get something that had fallen into the water, so one should dive into oneself, with a keen one-pointed mind, controlling speech and breath and find the place whence the "I" originates. (Ramana Maharshi, FVR, verse 28).
\The quest] has to begin with the mind turned inward to oppose the rushing thoughts and to understand the location of the "I". When the mind eventually sinks in the Heart, undisturbed bliss is overwhelmingly felt. There is then feeling which is not divorced from pure awareness, i.e., head and heart become one and the same. (Ramana Maharshi, [GR, 80).
In the centre of the Heart-Cave there shines alone the one Brahman as the "I-I", the Atman. Reach the Heart by diving deep in quest of the Self, or by controlling the mind with the breath and stay established in the Atman…
Therefore by the practice of merging the Ego in the pure Heart which is all Awareness, the tendencies of the mind as well as the breath will be subdued. (Ramana Maharshi, "Supplement" to FVR).
Therefore on diving deep upon the quest "Who am I and from whence?" thoughts disappear And consciousness of Self… flashes forth As the "I-I" within the cavity Of every seeker’s Heart. And this is Heaven, This is that Stillness, the abode of Bliss. (Ramana Maharshi, WHO, 27).
If one enquires "Who am I?" within the mind, the individual "I" falls down abashed as soon as one reaches the Heart and immediately Reality manifests itself spontaneously as "I-I". Although it reveals itself as "I", it is not the ego but the Perfect Being, the Absolute Self. (Ramana Maharshi, FVR, verse 30).
Since, void of thought, Reality exists within as Heart, how to know the Reality we term the Heart? To know That is merely to be That in the Heart. (Ramana Maharshi in CWRM).
When the mind that is subtle goes out through the brain and the sense-organs, 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" (antar-mukha). 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. (Ramana Maharshi, WHO, 14).
When a room is dark you need a lamp to light it, but when the sun rises there is no need for a lamp; objects are seen without one. And to see the sun itself no lamp is needed because it is self-luminous. Similarly with the mind. The reflected light of the mind is necessary to perceive objects, but to see the Heart it is enough for the mind to be turned towards it. Then the mind loses itself and the Heart shines forth. (Ramana Maharshi, TBSRM, Chapter 1).
Sphurana](https://archive.arunachala.org/docs/glossary#aham.sphurana) [the Heart] can be felt in a subtle way even when meditation has sufficiently stabilized and deepened and the Ultimate Consciousness is very near, or during a sudden great fright or shock, when the mind comes to a standstill. It draws attention to itself, so that the meditator’s mind, rendered sensitive by calmness, may become aware of it, gravitate towards it and finally plunge into it, the Self. (Ramana Maharshi, [GR, 83).
Watch and witness
The Self is ever the witness…. But it is best to remain as one's Self. (Ramana Maharshi, TWSRM, Question 137).
Whatever thoughts arise as obstacles to one's sadhana (spiritual discipline), the mind should not be allowed to go in their direction, but should be made to rest in one's self which is the Atman; one should remain as witness to whatever happens, adopting the attitude "Let whatever strange things happen, happen; let us see!" This should be one's practice. In other words, one should not identify oneself with appearances; one should never relinquish one's self. This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as self and which is the cause of all the aforesaid obstacles. (Ramana Maharshi, SE, answer to question 4).
Destroy the ego
Identification with the Supreme is the only the other name for the destruction of the ego. (Ramana Maharshi, TWSRM, Question 130).
Can the ego ever agree to kill itself? This question is a sure way to cherish the ego and not to kill it. If you seek the ego you will find it does not exist. That is the way to destroy it. (Ramana Maharshi, TWSRM, Question 657).
Enquire into yourself and the apparent ego and ignorance will disappear. (Ramana Maharshi, GR, 54).
"Whence does this "I" arise?" Seek for it within; it then vanishes. This is the pursuit of Wisdom. (Ramana Maharshi, WHO, 24).
If the first person, I, exists, then the second and third persons, you and he, will also exist. By enquiring into the nature of the "I", the "I" perishes. With it "you" and "he" also perish. The resultant state, which shines as Absolute Being, is one's own natural state, the Self. (Ramana Maharshi, FVR, verse 14).
Aham vritti ("I-thought") is broken, Aham sphurana](https://archive.arunachala.org/docs/glossary#aham.sphurana) (the light of "I-I") is unbroken, continuous. After the thoughts subside, the light shines forth. (Ramana Maharshi, [TWSRM, Question 307).
The individual soul of the form of "I" is the ego The Self which is of the nature of intelligence (chit) has no sense of "I". Nor does the insentient body possess a sense of "I". The mysterious appearance of a delusive ego between the intelligent and the insentient, being the root cause of all these troubles, upon its destruction by whatever means, that which really exists will be seen as it is. This is called Liberation (moksha). (Ramana Maharshi, SI, Chapter 1, Question 12).
Just as one who wants to throw away garbage has no need to analyse 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. (Ramana Maharshi, WHO, 19).
Whether the nominative case, which is the first case, appears or not, the sentences in which the other cases appear have as their basis the first case; similarly, all the thoughts that appear in the heart have as their basis the egoity which is the first mental mode "I", the cognition of the form "I am the body"; thus, it is the rise of egoity that is the cause and source of the rise of all other thoughts; therefore, if the self-conceit of the form of egoity, which is the root of the illusory tree of samsara (bondage consisting of transmigration), is destroyed, all other thoughts will perish completely like an uprooted tree. (Ramana Maharshi, SE, answer to question 4).
We are ever in sushupti. Becoming aware of it in jagrat is samadhi. The ajnani cannot remain long in sushupti because his ego pushes him out of it. The Jnani, although he has scotched the ego, it continues to rise again and again due to prarabdha. So, for both the Jnani and the ajnani the ego springs up, but with this difference: whereas the Jnani enjoys the transcendental experience, keeping its lakshya ("attention, aim or goal") always fixed on its source… the ajnani is completely ignorant of it. The former is not harmful, being a mere skeleton of its normal self, like a burnt-up rope. By constantly fixing its attention on the Source, the Heart, the ego gets dissolved into it like a salt doll which has fallen into the ocean. (Ramana Maharshi, GR, 56).
Q: If "I" am always here and now, why don't I feel it?
M: That's is the point! Who says that it is not felt? Does the real "I" say it or the false "I"? Examine it. You will find it is the wrong "I". The wrong "I" is the obstruction. It has to be removed in order that the true "I" might not be hidden.
The feeling, "I have not realized", is the obstruction to realization. In fact, you are already realized; there is nothing to realize. If there were, it would have to be something new, not existing so far, that would occur sometime in the future.
What has birth will also die. If realization were not eternal it would not be worth having. Therefore, what we seek is not that which must happen afresh. It is only that which is eternal and which is not known, due to obstructions, that is what we seek. Ignorance is the obstruction. Remove it and all will be well.
The ignorance is identical with the "I"-thought. Find its source and it will vanish. The "I"-thought is like a spirit which is not palpable and it rises up simultaneously with the body, flourishes on it and disappears with it. The body-consciousness is the wrong "I". Give it up! This is done by seeking the source of the "I". The body does not say "I am". It is you who says, "I am the body". Find out who this "I" is. Seeking its source, it will vanish. (Ramana Maharshi, CI, n.p.).
You must distinguish between the "I", pure in itself, and the "I"-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure "I" is the pure Being, eternal existence, free from ignorance and thought-illusion. If you stay as the "I", your being alone, without thought, the I-thought will disappear and the delusion will vanish for ever. In a cinema-show you can see pictures only in a very dim light or in darkness. But when all lights are switched on, all pictures disappear. So also in the flood-light of the Supreme Atman all objects disappear. (Ramana Maharshi, GR, 46).
The moment the ego-self \tries] to know itself, it changes its character; it begins to partake less and less of the Jada , in which it is absorbed, and more and more of the Consciousness of the Self, the Atman . (Ramana Maharshi, [SDB, xvii).
Eradicate the sense of doership
If one has form oneself, the world and God also will appear to have form, but if one is formless, who is it that sees those forms and how? Without the eye can any object be seen? The seeing Self is the Eye and that Eye is the Eye of Infinity. (Ramana Maharshi, FVR, verse 4).
As long as a man is the doer, he also reaps the fruit of his deeds, but, as soon as he realizes the Self through enquiry as to who is the doer his sense of being the doer falls away and the triple karma is ended. This is the state of eternal Liberation. (Ramana Maharshi, FVR, verse 38).
\The end of the path of jnana] is to know the truth that the "I" is not different from the Lord (Isvara) and to be free from the feeling of being the doer (kartrtva, ahamkara). (Ramana Maharshi, [SI, Chapter 1, Chapter 1, Question 10).
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). (Ramana Maharshi, WHO, 14).
\The end of the path of jnana] is to know the truth that the "I" is not different from the Lord (Isvara) and to be free from the feeling of being the doer (kartrtva, ahamkara). (Ramana Maharshi, [SI, Chapter 1, Chapter 1, Question 10).
As long as a man is the doer, he also reaps the fruit of his deeds, but, as soon as he realizes the Self through enquiry as to who is the doer his sense of being the doer falls away and the triple karma is ended. This is the state of eternal Liberation. (Ramana Maharshi, FVR, verse 38).
The old vasanas pertaining to the body, (mind and so on) are destroyed. Being free from body-consciousness one never has the sense of doership.
Since such a one has no sense of doership, his karma, it is said, is completely destroyed. As nothing but the Self exists, no doubts arise for him. (Ramana Maharshi, SRG, 53 and 55).
Remove the obstacles and the Self remains
Concentration, meditation and all spiritual practices are not performed with the object of realizing the Self, because the Self is ever-present, but of realizing the non-existence of ignorance. (Ramana Maharshi, GR, 55).
Pain and pleasure are to the ego, which is itself imagined. When the ego disappears through constant enquiry into its nature, the illusion of pleasure and pain also disappears and the Self, their source, alone remains. There is neither ego nor ignorance in Reality. (Ramana Maharshi, GR, 54).
After negating all of the \bodies and organs] as "not this", "not this", that Awareness which alone remains - that I am. (Ramana Maharshi, [WHO, 13).
Investigate and the thoughts cease. What is, namely the Self, will be revealed as the inescapable residue. (Ramana Maharshi, TWSRM, No. 41).
When one discards the Jiva (individual being) of the form ahamkara (ego-sense), which is the apparent meaning of the word "I", what remains merely as the effulgent and conscious Atman (Self), which is the implied meaning of the "I", is Brahman. (Ramana Maharshi, JGE, 7).
The wrong "I" is the obstruction. It has to be removed in order that the true "I" may not be hidden. (Ramana Maharshi, TWSRM, Question 197).
Therefore what we seek… is eternal but not now known due to obstructions…. All that we need do is to remove the obstruction… Ignorance is the obstruction. Get over this ignorance and all will be well. The ignorance is identical with the "I"-thought. Find its source and it will vanish. (Ramana Maharshi, TWSRM, Question 197).
When the source of the "I"-thought is reached it vanishes and what remains over is the Self. (Ramana Maharshi, TWSRM, Question 130).
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer… The seer and the object seen are like the rope and the snake. Just as 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. (Ramana Maharshi, WHO, 12).
Your nature is Bliss. Ignorance is now hiding that Bliss. Remove the ignorance for Bliss to be freed. (Ramana Maharshi, TWSRM, Question 197).
Atman or Paramatman is that from which the body is born, in which it lives and into which it finally resolves. (Ramana Maharshi, GR, 97).
As for the jiva implied in the term "I", one realizes its identity with Brahman by removal of obstruction (badha samanadhi karanam) through negating the idea of jiva, just as the man one imagines in a post (in a dim light) merges in the post on the negation of the idea of \its] being a man. (Ramana Maharshi, [JGE, 17-8).
The "I" casts off the illusion of "I" and yet remains as "I". This appears to be a paradox to you; it is not so to the Jnani. Take the case of the Bhakta. His "I" prays to the Lord to unite it with Him, which is to surrender. What remains as residuum after this surrender, is the eternal "I", which is God the Absolute, Paramatman Himself. What has happened to the "I", which originally prayed? Being unreal, it simply vanished. (Ramana Maharshi, GR, 55).
Concentration, meditation and all spiritual practices are not performed with the object of realizing the Self, because the Self is ever-present, but of realising the non-existence of ignorance. Every man admits his own existence and does not need a mirror to prove it to him. Existence is awareness, which is the negation of ignorance. Then why does man suffer? Because he imagines himself other than what he in reality is, e.g., the body, this, that and the other — "I am Gopal, son of Parashuram, father of Natesan", etc. In reality he is the intelligent "I-am" alone, stripped of qualities and superimpositions, of names and forms… He must hold onto that existence \that he sees in dreamless sleep], that lone being — Kaivalya — even when he is in the waking state. The man of wisdom simply is. "I-Am-That-I-Am" sums up the whole Truth. The method is summed up by "Be still and know that I am God". What does stillness mean? Cessation of thinking, which is the universe of forms, colours, qualities, time, space, all concepts and percepts whatever. (Ramana Maharshi, [GR, 55).
It is false to speak of realization. What is there to realize it? The real is as it is, ever. How to realize it? All that is required is this. We have realized the unreal i.e., regarded as real what is unreal. We have to give up this attitude. That is all that is required for us to attain jnana. We are not creating anything new or achieving something which we did not have before. The illustration given in the books is this. We dig a well and create a huge pit. The akasa (space) in the pit or well has not been created by us. We have just removed the earth which was filling the akasa there. The akasa was there, then, and is also there now. Similarly, we have simply to throw out all the age long samskaras (innate tendencies) which are inside us. When all of them have been given up the Self will shine alone. (Ramana Maharshi, GFB, chapter 8).
Stop the thoughts, which are your enemy… and the mind will remain as your pure being, the immortal "I". (Ramana Maharshi, GR, 75).
The Real is ever-present, like the screen on which all the \movie] pictures move. While the pictures appear on it, it remains invisible. Stop the pictures and the screen, which has all along been present, in fact the only object that has existed throughout, will become clear. All these universes, humans, objects, thoughts and events are merely pictures moving on the screen of Pure Consciousness, which alone is real. Shapes and phenomena pass away, but Consciounsess remains ever. (Ramana Maharshi, [GR, 46).
You must distinguish between the "I", pure in itself, and the "I"-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure "I" is the pure Being, eternal existence, free from ignorance and thought-illusion. If you stay as the "I", your being alone, without thought, the I-thought will disappear and the delusion will vanish for ever. In a cinema-show you can see pictures only in a very dim light or in darkness. But when all lights are switched on, all pictures disappear. So also in the flood-light of the Supreme Atman all objects disappear. (Ramana Maharshi, GR, 46).
As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature, the seeker of Liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization. (Ramana Maharshi, SI, Chapter 2, Question 1).
The State of non-emergence of "I" is the state of being THAT. Without questing for that State of the non-emergence of "I" and attaining It, how can one accomplish one's own extinction, from which the "I" does not revive? Without that attainment how is it possible to abide in one's true State, where one is THAT? (Ramana Maharshi, FVR, verse 26).
The mental states are of two kinds. One is the natural state and the other is the transformation into forms or objects. The first is the truth and the other is according to the doer (kartrutantra). When the latter perishes, jale kataka renuvat (like the clearing nut paste in water) the former will remain over. (Ramana Maharshi, TWSRM, Question 624).
Abide as the Self
You need not eliminate the wrong "I"… All that you need do is to find out its origin and abide there. (Ramana Maharshi, TWSRM, Question 197).
All you have to do is to find its source and abide in it as your real Self. (Ramana Maharshi, GR, 75).
To inhere in one's own Being, where the "I" or ego is dead, is the perfect State. (Ramana Maharshi, FVR, verse 2).
Liberation is only to remain aware of the Self. (Ramana Maharshi, TWSRM, Question 92).
To know the Self is to be the Self — as there are not two separate selves. This (state) is thanmaya nishta (abiding as That). (Ramana Maharshi, WHO, 24).
ahankar, his buddhi, creation, God, Mahatmas, world — the not-Self — at all? Why not remain yourself and be in peace? (Ramana Maharshi, GR, 58).
If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. (Ramana Maharshi, WHO, 17).
What is essential in any sadhana [practice] is to try to bring back the running mind and fix it on one thing only. Why then should it not be brought back and fixed in Self-attention? That alone is Self-enquiry (atma-vichara). zz hat is all that is to be done! (Ramana Maharshi cited in PSR, 77).
\The I-I Consciousness] is a prelude to [Self-Realization]: when it becomes permanent (Sahaja), it is Self-Realization, Liberation. (Ramana Maharshi, [GR, 83).
Knowing the Self is being the Self. (Ramana Maharshi, GR, 63).
To know the Self is to be the Self — as there are not two separate selves. This (state) is thanmaya nishta (abiding as That). (Ramana Maharshi, WHO, 24).
When one’s true nature is known, then there is Being without beginning and end; It is unbroken Awareness-Bliss. (Ramana Maharshi, WHO, 24-5).
To BE the Self that you really are is the only means to realize the Bliss that is ever yours. (Ramana Maharshi, MG, 52).
To remain as the Self is not difficult. This thought of difficulty is the chief obstacle. A little practice in discovering the source of "I" will make you think differently. (Ramana Maharshi, CI, n.p.).
The common man is aware of himself only when modifications arise in the intellect (vijnanamaya kosa); these modifications are transient; they arise and set. Hence the vijnanamaya (intellect) is called a kosa or sheath. When pure awareness is left over it is itself the Chit (Self) or the Supreme. To be in one's natural state on the subsidence of thoughts is bliss; if that bliss be transient - arising and setting - then it is only the sheath of bliss (Anandamaya kosa), not the pure Self. What is needed is to fix the attention on the pure "I" after the subsidence of all thoughts and not to lose hold of it. This has to be described as an extremely subtle thought; else it cannot be spoken of at all, since it is no other than the Real Self. Who is to speak of it, to whom and how?
This is well explained in the Kaivalyam](https://archive.arunachala.org/docs/kaivalya-navaneeta/citations) and the Vivēkacūḍāmaṇi. Thus though in sleep the awareness of the Self is not lost the ignorance of the jiva is not affected by it. For this ignorance to be destroyed this subtle state of mind (vrittijnanam) is necessary; in the sunshine cotton does not burn; but if the cotton be placed under a lens it catches fire and is consumed by the rays of the Sun passing through the lens. So too, though the awareness of the Self is present at all times, it is not inimical to ignorance. If by meditation the subtle state of thought is won, then ignorance is destroyed. Also in Vivēkacūḍāmaṇi: ativa sukshmam paramatma tattvam na sthoola drishtya (the exceedingly subtle Supreme Self cannot be seen by the gross eye) and esha svayam jyotirasesha sakshi (this is Self-shining and witnesses all). (Ramana Maharshi, [TWSRM, Question 624).
It is important for one who is established in his Self (atma nista) to see that he does not swerve in the least from this absorption. By swerving from his true nature he may see before him bright effulgences, etc., or hear (unusual) sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself. (Ramana Maharshi, SI, Chapter 2, Question 16).
One should not identify oneself with appearances; one should never relinquish one's self. This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as self and which is the cause of all the aforesaid obstacles… Because God remains of the nature of the Self, shining as "I" in the heart, because the scriptures declare that thought itself is bondage, the best discipline is to stay quiescent without ever forgetting Him (God, the Self), after resolving in Him the mind which is of the form of the "I"-thought, no matter by what means. This is the conclusive teaching of the Scriptures. (Ramana Maharshi, SE, answer to question 4).
It is the experience of everyone that even in the states of deep sleep, fainting, etc., when the entire universe, moving and stationary, beginning with earth and ending with the unmanifested (Prakriti), disappear, he does not disappear. Therefore the state of pure being which is common to all and which is always experienced directly by everybody is one's true nature. (Ramana Maharshi, SI, Chapter 4, Question 18).
Who is this witness? You speak of "witness". There must be an object and a subject to witness. These are creations of the mind. The idea of witness is in the mind. If there was the witness of oblivion did he say, "I witness oblivion"? You, with your mind, said just now that there must be a witness. Who was the witness? You must reply "I". Who is that "I" again? You are identifying yourself with the ego and say "I". Is this ego "I", the witness? It is the mind that speaks. It cannot be witness of itself…
The whole position becomes thus untenable. Consciousness is unlimited. On becoming limited it simply arrogates to itself the position. There is really nothing to witness. IT is simple BEING. (Ramana Maharshi, TWSRM, Question 180).
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. (Ramana Maharshi, WHO, 16).
One should not give room in the mind for such thoughts as: "Is this good? Or is that good? Can this be done? Or can that be done?" One should be vigilant even before such thoughts arise and make the mind stay in its native state. If any little room is given, such a (disturbed) mind will do harm to us while posing as our friend; like the foe appearing to be a friend, it will topple us down. Is it not because one forgets one's Self that such thoughts arise and cause more and more evil? (Ramana Maharshi, SE, answer to question 13).
Three senses of self must be understood: Jiva, Atman and Paramatman
As the ego, which is the direct and immediate sense of "I", is centred and figured in each of the distinct and separate individuals in a subtle movement of life-force and mind-stuff, it is termed Jiva here. This sense of "I" is separate in each individual being and preserving the distinctness of the individual, behaves in a manner that would strengthen the individual's distinct character. But, such a movement of the ego or the apparent self has its root and support in something that is the real basis of individuality and that does not move with or lose itself in the movement of the apparent self, a something that is a continuous conscious principle related to the past, present and future; that is the Real Self signified, the Lakshyartha, in the individual, of which the ego is the apparent self. This latter is different in different individuals and is loosely called the Jivatman . But Atman, the Self, is really one; the Self of all individuals as of all existence is one. But Jivas or living beings are many, as many as the individuals are formed. These are soul-formations that are dissoluble in time, unlike their supporting Self which is eternal, being identical with the Infinite Eternal which maintains its many-centred existence in an endless movement of formation and dissolution.
Thus, we see that there are three distinct senses in which "I" is used. The supreme meaning of "I" is Paramartha , is the Purusha who becomes the Lakshyartha (the signified sense) in the individual, as it is the same self that presides over individual existence and the immediate or apparent sense of "I" (Vachyarta) is the ego or the apparent self formed temporarily for purposes of individuation. Threefold then is the sense of the Self, the "I", and in its threefold sense it is to be understood. (Ramana Maharshi, SDB, 20-1).
At some point, God steps in
You need not eliminate the wrong "I"… All that you need do is to find out its origin and abide there. Your efforts can extend only thus far. Then the Beyond will take care of itself. You are helpless there. No effort can reach it. (Ramana Maharshi, TWSRM, Question 197).
By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it. (Ramana Maharshi, CI, n.p.).
Liberation occurs at a stage of nirvikalpa samadhi called sahaja, beyond Brahmajnana or kaivalya nirvikalpa samadhi
\The] Heart is the seat of Jnanam as well as of the granthi (knot of ignorance). It is represented in the physical body by a hole smaller than the smallest pin-point, which is always shut. When the mind drops down in Kevalya Nirvikalpa [samadhi], it opens but shuts again after it. When sahaja [nirvikalpa samadhi] is attained it opens for good. (Ramana Maharshi, [GR, 96).
He alone is ‘liberated while alive’ (jivan mukta) whose wisdom is firm. (Ramana Maharshi, JGE, 20).
[The hole called the Heart as a small as a pinpoint] is always shut, being the knot of ignorance which ties the body to consciousness. When the mind drops in the temporary Kevala Nirvikalpa it opens but shuts again. In Sahaja it remains always open. (Ramana Maharshi, GR 81).
Sahaja is also Nirvikalpa. You are probably meaning Kevala \sic] Nirvikalpa, which is temporary, while the Samadhi lasts. The Sahaja Nirvikalpa is permanent and in it lies liberation from rebirths. (Ramana Maharshi, [GR, 88).
As karma alone is responsible for the activity or inactivity of the sages, great souls have declared the state of sahaja nirvikalpa (the natural state without concepts) alone to be the ultimate state. (Ramana Maharshi, SI, Chapter 4, Question 6).
Sahaja is the original state so that sadhana amounts to the removal of obstacles for the realization of this abiding truth. (Ramana Maharshi, CI, n.p.).
\The I-I Consciousness] (1) is a prelude to [Self-Realization]: when it becomes permanent (Sahaja), (2) it is Self-Realization, Liberation. (Ramana Maharshi, [GR, 83).
(1) I.e., kaivalya nirvikalpa samadhi. (2) I.e., sahaja nirvikalpa samadhi.
By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it. (Ramana Maharshi, CI, n.p.).
Enquire into the nature of that consciousness which knows itself as ‘I’ and it will inevitably lead you to its source, the Heart, where you will unmistakably perceive the distinction between the insentient body and the mind. The latter will then appear in its utter purity as the ever-present, self-supporting intelligence, which creates, pervades its creation, as well as remains beyond it, unaffected and uncontaminated. Also finding the Heart will be experienced as being the Heart. When this experience becomes permanent through constant practice, the much-desired Self-Realization or Mukti is said at long last to have been achieved — the ‘I-am-the-body’ illusion has broken for ever. (Ramana Maharshi, GR, 95-6).
Vasanas which do not obstruct Self-Realization remain \after Self-Realization]. In Yoga Vasiṣṭha two classes of vasanas are distinguished: those of enjoyment and those of bondage. The former remain even after Mukti is attained, but the latter are destroyed by it. Attachment is the cause of binding vasanas, but enjoyment without attachment does not bind and continues even in Sahaja. (Ramana Maharshi, [GR, 89).
\The state beyond bliss] is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat-sushupti (lit. sleep with awareness) which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there is no external awareness, like a child immersed in sleep (who is not conscious of the food given to him by his mother). A yogi who is in this state is inactive even while engaged in activity. This is also called sahaja nirvikalpa samadhi (natural state of absorption in oneself without concepts). (Ramana Maharshi, [SI, Chapter 3, Question 4).
And this is the Nishta, the settled state in the Supreme Reality, in the one Substance, support and basis of the worshiper and the worshipped, in which is realised the identity of self with Brahman. In this verse, Truth-perception is described to be the highest poise of the Self. In a subsequent verse (the 23rd), Self-perception or God-realization is said to consist in the Jiva or soul becoming food, i.e., object of enjoyment or experience to the Lord. So we have two descriptions of the one exalted state, Sat-darshan and Atma-darshan, Truth-perception and Self-Realization. Similarly in the two invocatory verses commencing the work, this Supreme Brahman was described to be both Impersonal and Personal, Impersonal for purposes of Kaivalyai](https://archive.arunachala.org/docs/kaivalya-navaneeta/citations) Nishta (the sole supreme poise) and Personal for Sayujya, (conscious union of the soul with Brahman). Thus we are reminded that the two aspects are presented for the two distinct paths of knowledge and devotion, that ultimately culminate in a Supreme Realization, which, in view of the Oneness of the being in the Jiva as well as in the Ishwara is mentioned as Sat-darshan (Nishta) and in view of the Jiva's relation in world-existence to Ishwara is named Atma Darshan (Sayujya). (Ramana Maharshi, [SDB, 65).
On [the] question of attaining Self-realization Bhagavan told me that in the early stages a person who was regularly meditating would usually at first go into a trance which would probably last for some thirty minutes and if he continued with his Tapas properly such Samadhi would become more frequent. So carried away by it would he be that he would be able to think of nothing but slipping away to some quiet corner to meditate undisturbed. He would lose all interest in everything else until that time when he became established in the Self and no more meditation was necessary.
He had then attained Sahaja Samadhi or his natural state. But there were no fixed rules. Some might attain this state quietly and unrecognised, without even the necessity of the process of meditation. (Sadhu Arunachala \A.W. Chadwick], [SRRM, 46).
In Nirvikalpa Samadhi one has attained to a state where the identity has been lost and sunk entirely in the highest Self. However long it may last it is only temporary, one must return eventually to one’s normal state of consciousness. One is unable to function in this state and so long as it lasts one is in a state of trance. It is usually preliminary to the final state. But Bhagavan attained Sahaja Samadhi directly without any intermediate state. Many people consider that Nirvikalpa Samadhi is final and once having attained it seek to progress no further.
Sahaja Samadhi is the final and most blessed state, the goal of all Yogis. In this state the individual has become completely merged in the Supreme Self. His identity which became lost in Nirvikalpa Samadhi has become enlarged and is now the Supreme Self and knows itself as such. Trances longer necessary, a person can still carry on with the ordinary day to day business but he no identifies himself with the activities, but watches them like a dreamer watching a dream. There is no more to do and no more to be attained. This is the Supreme State of Absolute Bliss. But in the words of Bhagavan, it is the SELF and it can be realized by one and all by Self-enquiry. (Sadhu Arunachala \A.W. Chadwick], [SRRM, 47-8).
If there are breaks in your Self-awareness, it means that you are not a jnani \enlightened sage] yet. Before one becomes established in the Self without any breaks, without any changes, one has to contact and enjoy the Self many times. By steady meditation and the continued practice of self-inquiry, one will finally become permanently established in the Self, without any breaks. (Annamalei Swami in [OE, 110).
Kevalya Nirvikalpa Samadhi compared with Sahaja Nirvikalpa Samadhi
In Kevala Nirvikalpa there is the mental bucket still in existence under the water, which can be pulled out at any moment. Sahaja is like the river that has linked up with the ocean from which there is no return. (Ramana Maharshi, GR, 90).
Nirvikalpa is Chit — effortless, formless Consciousness. Where does the terror come \that some people feel towards it] and where is the mystery in being oneself? To some people whose minds have become ripe from a long practice in the past, Nirvikalpa comes suddenly as a flood, but to others it comes in the course of their sadhana, which slowly wears down the obstructing thoughts and reveals the screen of Pure Awareness ‘I’-‘I’. Further practice renders the screen permanently exposed. This is Self-realization, Mukti, or Sahaja Samadhi, the natural, effortless state. (Ramana Maharshi, [GR, 82-3).
Nirvikalpas: the internal and the external. In the former the mind completely merges in the inmost Being and is aware of nothing else. This is compared to a lamp protected from wind. But in the latter, although the mind is absorbed in the Self, the sense of the world still prevails without a reaction from within and has the calm vastness of a waveless ocean. In both the Self is realized in its nakedness and the essence of bliss experienced. When the waveless ocean of the external and the steady flame of the internal Nirvikalpa are realized as identical, the ultimate goal, the Sahaja Nirvikalpa Samadhi is said to have been reached. Nirvikalpa is effortless, whereas Savikalpa is attended with effort….
Abiding permanently in any of these samadhis, either Savikalpa or Nirvikalpa, is Sahaja. What is body-consciousness? It is the insentient body plus consciousness. Both these must lie in another consciousness which is absolute and unaffected and ever-abiding, with or without the body-consciousness. What does it the matter whether the body-consciousness is lost or retained, provided one is holding on to that Pure Consciousness? Total absence of body-consciousness has the advantage of making the Samadhi more intense, although it makes no difference in the knowledge of the Supreme. (Ramana Maharshi, GR, 88).
Holding onto the Supreme State is Samadhi. When it is with effort due to mental disturbances, it is Savikalpa. When these disturbances are absent, it is Nirvikalpa. Remaining permanently in the primal state without effort is Sahaja. Like Nivikalpa, there is an internal as well as an external Savikalpa, depending on whether the disturbing thoughts are from outside or from inside. (Ramana Maharshi, GR, 89).
In [Kevala Nirvikalpa Samadhi], the mind lies immersed in the Light of the Self (whereas the same… mind lies in the darkness of ignorance in deep sleep); and the subject makes a distinction between Samadhi and activity after waking up from Samadhi. Moreover, activity of the body, of the sight, of the vital forces and of the mind and the cognizance of objects, all these are obstructions for one who seeks to realize Kevala Nirvikalpa Samadhi.
In Sahaja Samadhi, however, the mind has resolved into the Self and has been lost. The differences and obstructions mentioned above do not, therefore, exist here. The activities of such a Being are like the feeding of a somnolent boy, perceptible to the on-looker but not to the subject. The traveler sleeping in the moving cart is not aware of the motion of the cart, because his mind is sunk in darkness. Whereas the Sahaja Jnani remains unaware of his bodily activities because his mind is dead, having been resolved into the ecstacy of Chidananda (Bliss of the Self). (Ramana Maharshi, MG, 12-3).
The distinction between sleep, Kevala Nirvikalpa Samadhi and Sahaja Nirvikalpa Samadhi can be clearly put in a tabular form as given by Sri Bhagavan [TWSRM]:
| Sleep | Kevala Nirvikalpa Samadhi | Sahaja Nirvikalpa Samadhi |
|---|---|---|
| (1) mind alive | (1) mind alive | (1) mind dead |
| (2) sunk in oblivion | (2) sunk in Light | (2) resolved into the Self |
| (3) like a bucket tied to a rope and left lying in the water of the well | (3) like a river discharged into the ocean and its identity lost | |
| (4) to be drawn out by the other end of the rope | (4) a river cannot be redirected from the ocean |
The mind of the Sage who has realized the Self is wholly destroyed. It is dead. But to the onlooker, he may seem to possess a mind just like the layman. Hence the 'I' in the Sage has merely an apparent 'objective' 'reality'; in fact, however, it has neither a subjective existence nor an objective reality. (Ramana Maharshi, MG, 13-4).
(1) Holding on to Reality is Samadhi. [TWSRM] (2) Holding on to Reality with effort is savikalpa samadhi. (3) Merging in Reality and remaining unaware of the world is nirvikalpa samadhi. (4) Merging in Ignorance and remaining unaware of the world is sleep (Head bends, but not in samadhi). (5) Remaining in the primal, pure natural state without effort is sahaja nirvikalpa samadhi.
They can be further subdivided thus:
| Savikalpa Samadhi | Nirvikalpa Samadhi |
|---|---|
| (Bahya) External | (Antar) Internal | (Bahya) External | (Antar) Internal |
| (Drisyanuvidha) The mind jumps from one object to another. Keep it steady, fixed on the Reality behind them. | The mind is afflicted by kama, krodha, etc. See wherefrom they arise and how they have their being. Hold on to their source. | Merging in the one Reality underlying all the phenomena and remaining unaware of the transitory manifestations. | Merging in the Inmost Being which is the One Reality giving rise to all thoughts, etc., and remaining unware of anything else. |
| (Sabdanuvidha) There are the external phenomena which are said to have their origin from the Single Reality. Search for it and hold on to it. | There are all manner of thoughts which rise up from the Reality within and manifest themselves. Hold on to that Reality. | This state is compared to the waveless ocean whose waters are still and placid. | This state is compared to a flame unagitated by currents of air, but burning quite steady. |
| All these four kinds of savikalpa samadhi are attended with effort. | When these kinds of nirvikalpa samadhi are not attended with effort and it is realised that the waveless ocean of external samadhi and the steady flames of internal samadhi are identical, the state is said to be sahaja nirvikalpa samadhi. |
(Ramana Maharshi, TWSRM, Talk.391, chart)
Self-Enquiry vs. other means of quieting the mind
In the afternoon Khanna’s wife appealed to Bhagavan in writing : "I am not learned in the Scriptures and I find the method of Self-enquiry too hard for me. I am a woman with seven children and a lot of household cares and it leaves me little time for meditation. I request Bhagavan to give me some simpler and easier method".
Bhagavan: No learning or knowledge of Scriptures is necessary to know the Self, as no man requires a mirror to see himself. All knowledge is required only to be given up eventually as not Self. Nor is household work or cares with children necessarily an obstacle. If you can do nothing more, at least continue saying "I, I" to yourself mentally all the time, as advised in Who am I?, whatever work you may be doing and whether you are sitting, standing or walking. (Ramana Maharshi in DBDWB, 1.6.1946).
Bhagavan: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one’s helplessness and saying all the time : "Not I but Thou, oh Lord!", and giving up all sense of "I" and "mine" and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or through bhakti-marga. (Ramana Maharshi in DBDWB 1.6.1946).
Meditation is possible only if the ego is retained; there is the ego and the object meditated upon. This method is indirect. However, if we seek the ego-source, the ego disappears and what remains is the Self. This method is the direct one. (Ramana Maharshi, CI, n.p.).
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… 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).
All disciplines such as sacrifice, charity, austerity, observance of vows, japa, yoga and puja, are, in effect, modes of meditation of the form "I am Brahman". So, in all the modes of disciplines, one should see to it that one does not stray away from the thought "I am Brahman". This is the purport of the worship of the attributeless. (Ramana Maharshi, SE, answer to question 33).
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. (Ramana Maharshi, WHO, 14-5).
\To make the rebellious mind calm and tranquil] either see its source so that it may disappear, or surrender yourself so that it may be struck down. Self-surrender is the same as Self-knowledge and either of them necessarily implies self-control. The ego submits only when it recognizes the Higher Power. (Ramana Maharshi, [MG, 22).
There is no mind to control if the Self is realized. The Self shines forth when the mind vanishes. In the realized man the mind may be active or inactive, the Self alone exists. For the mind, body and world are not separate from the Self. Can they be other than the Self? When aware of the Self, why should one worry about these shadows? How do they affect the Self? (Ramana Maharshi, MG, 18).
If the enquiry is made whether mind exists, it will be found that mind does not exist. That is control of mind. Otherwise, if the mind is taken to exist and one seeks to control it, it amounts to mind controlling the mind, just like a thief turning out to be a policeman to catch the thief. i.e., himself. Mind persists in that way alone, but eludes itself. (Ramana Maharshi, TWSRM, No. 43).
Breath-control is the means for mind-control… Breath can be controlled either by absolute retention of breath (kevala-kumbhaka) or by regulation of breath (pranayama). (Ramana Maharshi, SE, answer to questions 21 and 22).
[Hatha yoga] is one of the aids [to Liberation] --- not that it is always necessary. It depends upon the person. Vichara surpasses pranayama. In "Yoga Vasiṣṭha'' Chudala advises investigation (vichara) to Sikhidvaja for killing the ego.
Reality can be reached by holding on to prana or intellect. Hatha Yoga is the former; Vichara is the latter. (Ramana Maharshi, TWSRM, No. 41).
There is no doubt that breath-control is the means for mind-control, because the mind, like breath, is a part of air, because the nature of mobility is common to both, because the place of origin is the same for both and because when one of them is controlled the other gets controlled. (Ramana Maharshi, SE, answer to question 25).
\Absolute retention of breath (kevala-kumbhaka)] is making the vital air stay firmly in the heart even without exhalation and inhalation. This is achieved through meditation on the vital principle, etc. (Ramana Maharshi, [SE, answer to question 23).
\Regulation of breath] is making the vital air stay firmly in the heart through exhalation, inhalation and retention, according to the instructions given in the yoga texts. (Ramana Maharshi, [SE, answer to question 24).
Disciple: Since breath-control leads only to quiescence of the mind (manolaya) and not to its destruction (manonasa), how can it be said that breath-control is the means for enquiry which aims at the destruction of mind?
Master: The scriptures teach the means for gaining Self-realization in two modes - as the yoga with eight limbs (ashtanga-yoga) and as knowledge with eight limbs (ashtanga-jnana). By regulation of breath (pranayama) or by absolute retention thereof (kevala-kumbhaka), which is one of the limbs of yoga, the mind gets controlled. Without leaving the mind at that, if one practises the further discipline such as withdrawal of the mind from external objects (pratyahara), then at the end, Self-realization which is the fruit of enquiry will surely be gained. (Ramana Maharshi, SE, answer to question 26).
So long as the mind has not been made to rest in the heart, either through absolute retention (kevala-kumbhaka) or through enquiry, rechaka, puraka, etc., are needed. Hence, the pranayama of yoga is to be practised during training and the other pranayama may be practised always. Thus, both may be practised. It is enough if the yogic pranayama is practised till skill is gained in absolute retention. (Ramana Maharshi, SE, answer to question 35).
Self-Enquiry vs. other means of quieting the mind - Meditation
Disciple: What is the difference between meditation and Self-enquiry?
Master: Meditation is possible only if the ego is retained; there is the ego and the object meditated upon.
This method is indirect. However, if we seek the ego-source, the ego disappears and what remains is the Self. This method is the direct one.
Q: (On another occasion) What is the difference between meditation and vichara?
M: Meditation can be upon an object, external or otherwise. Thus subject and object differ. In vichara, both subject and object are the same - the Self.
Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one's self is Brahman, existence-consciousness-bliss. (Ramana Maharshi, WHO, 21).
Who is the meditator? Ask the question first. Remain as the meditator. There is no need to meditate. (Ramana Maharshi, TWSRM, Question 205).
Meditation is one approach that will drive away other thoughts. The one thought of God will dominate others. That is concentration. The object of meditation is thus the same as that of vichara. (Ramana Maharshi, CI, n.p.).
The only enquiry leading to Self-realization is seeking the Source of the "I" with in-turned mind and without uttering the word "I". Meditation on "I am not this; I am That" may be an aid to the enquiry but it cannot be the enquiry. (Ramana Maharshi, FVR, verse 29).
Meditation should be on the Self. Everyone knows "I am". Who is the "I"?
It will be neither within nor without, neither on the right nor the left. "I am", that is all. The Heart is the centre from which everything springs. Because you now see the world, the body etc, it is said that there is a centre for them called the Heart. But when actually in it, the Heart is neither in the centre nor at the circumference as then there is nothing else. (Ramana Maharshi, CI, n.p.).
The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation. He who is thus endowed with a mind that has become subtle and who has the experience of the Self is called a jivan-mukta. (Ramana Maharshi, SE, answer to question 40).
All kinds of thoughts arise in meditation. That is only right; for what lies hidden in you is brought out. Unless it rises up, how can it be destroyed? Thoughts rise up spontaneously, as it were, but only to be extinguished in due course, thus strengthening the mind. (Ramana Maharshi, MG, 20).
The bliss of Brahman will not become manifest owing to the mere immobility of the inner organ. It will become manifest only through the concept of the form of Brahman (Brahmakara vritti). Since this will arise only through reflection (chintana) on the meaning of the Vedanta (texts) and since unsteadiness will disappear even through this, one who desires to have the bliss of Liberation while alive has to reflect on the meaning of Vedanta texts only and need not meditate (do upasana). (Ramana Maharshi, JGE, 22).
The purport of prescribing meditation on the pranava is this. The pranava is Omkara consisting of three and a half matras, viz., a, u, m and ardha-matra. Of these, a stands for the waking state, Visva-jiva, and the gross body; u stands for the dream-state Taijasa-jiva, and the subtle body; m stands for the sleep-state, Prajnajiva and the causal body; the ardha-matra represents the Turiya which is the self or "I"-nature; and what is beyond that is the state of Turiyatita, or pure Bliss. The fourth state which is the state of "I"-nature was referred to in the section on meditation (dhyana): this has been variously described -- as of the nature of amatra which includes the three matras, a, u and m; as maunakshara (silence syllable); as ajapa (as muttering without muttering) and as the Advaita-mantra which is the essence of all mantras such as panchakshara. In order to get at this true significance, one should meditate on the pranava. This is meditation which is of the nature of devotion consisting in reflection on the truth of the Self. The fruition of this process is samadhi which yields release which is the state of unsurpassed bliss. The revered Gurus also have said that release is to be gained only by devotion which is of the nature of reflection on the truth of the Self. (Ramana Maharshi, SE, answer to question 28).
(a) The purport of teaching that one should cultivate the idea that one is not different from the self-luminous Reality is this: Scripture defines meditation in these words, "In the middle of the eight-petalled heart-lotus, which is of the nature of all, and which is referred to as Kailasa, Vaikundha and Parama-pada, there is the Reality which is of the size of the thumb, which is dazzling like lightning and which shines like a flame. By meditating on it, a person gains immortality". From this we should know that by such meditation one avoids the defects of (1) the thought of difference, of the form "I am different and that is different", (2) the meditation on what is limited, (3) the idea that the real is limited and (4) that it is confined to one place.
(b) The purport of teaching that one should meditate with the "I am He" thought is this: sahaham: soham; sah the supreme Self, aham the Self that is manifest as "I". The jiva which is the Shiva-linga resides in the heart-lotus which is its seat situated in the body which is the city of Brahman; the mind which is of the nature of egoity, goes outward identifying itself with the body, etc. Now the mind should be resolved in the heart, i.e. the I-sense that is placed in the body, etc., should be got rid of; when thus one enquires "Who am I?", remaining undisturbed, in that state the Self-nature becomes manifest in a subtle manner as "I-I"; that self-nature is all and yet none and is manifest as the supreme Self everywhere without the distinction of inner and outer; that shines like a flame, as was stated above, signifying the truth "I am Brahman". If, without meditating on that as being identical with oneself, one imagines it to be different, ignorance will not leave. Hence, the identity-meditation is prescribed.
If one meditates for a long time, without disturbance, on the Self ceaselessly, with the "I am He" thought which is the technique of reflection on the Self, the darkness of ignorance which is in the heart and all the impediments which are but the effects of ignorance will he removed and the plenary wisdom will be gained.
Thus, realizing the Reality in the heart-cave which is in the city (of Brahman), viz., the body, is the same as realizing the all-perfect God.
In the city with nine gates, which is the body, the wise one resides at ease.
The body is the temple; the jiva is God (Shiva). If one worships him with the "I am He" thought, one will gain release.
The body which consists of the five sheaths is the cave, the supreme that resides there is the lord of the cave. Thus the scriptures declare.
Since the Self is the reality of all the gods, the meditation on the Self which is oneself is the greatest of all meditations. All other meditations are included in this. It is for gaining this that the other meditations are prescribed. So, if this is gained, the others are not necessary. Knowing one's Self is knowing God. Without knowing one's Self that meditates, imagining that there is a deity which is different and meditating on it, is compared by the great ones to the act of measuring with one's foot one's own shadow, and to the search for a trivial conch after throwing away a priceless gem that is already in one's possession. (Ramana Maharshi, SE, answer to question 29).
The Self is self-luminous without darkness and light and is the reality which is self-manifest. Therefore, one should not think of it as this or as that. The very thought of thinking will end in bondage. The purport of meditation on the Self is to make the mind take the form of the Self. In the middle of the heart-cave the pure Brahman is directly manifest as the Self in the form "I-I". Can there be greater ignorance than to think of it in manifold ways, without knowing it as aforementioned? (Ramana Maharshi, SE, answer to question 31).
[Meditation] is abiding as one's Self without swerving in any way from one's real nature and without feeling that one is meditating. As one is not in the least conscious of the different states (waking, dreaming, etc).
in this condition, the sleep (noticeable) here is also regarded as dhyana. (Ramana Maharshi, SI, Chapter 2, Question 14).
\The difference between dhyana and samadhi is that] dhyana is achieved through deliberate mental effort; in samadhi there is no such effort. (Ramana Maharshi, [SI, Chapter 2, Question 15).
Only if the thought "I am the body" occurs will the meditation "I am not this, I am That", help one to abide as That. Why should we for ever be thinking, "I am That"? Is it necessary for man to go on thinking "I am a man"? Are we not always That? (Ramana Maharshi, FVR, verse 36).
Although the scriptures proclaim "Thou art That", it is only a sign of weakness of mind to meditate "I am That, not this", because you are eternally That. What has to be done is to investigate what one really is and remain That. (Ramana Maharshi, FVR, verse 32).
The only enquiry leading to Self-realization is seeking the Source of the "I" with in-turned mind and without uttering the word "I". Meditation on "I am not this; I am That" may be an aid to the enquiry but it cannot be the enquiry. (Ramana Maharshi, FVR, verse 29).
Meditation needs effort; jnanam is effortless. Meditation can be done, or not done, or wrongly done, jnanam is not so. Meditation is described as kartru-tantra (as doer's own), jnanam as vastu-tantra (the Supreme's own). (Ramana Maharshi, TWSRM, Question 624).
Supplementary practices
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. (Ramana Maharshi, WHO, 15-6).
Food affects the mind. The right food makes it more sattvic. For the practice of any yoga, vegetarianism is absolutely necessary. (Ramana Maharshi, CI, n.p.).
Habit is only adjustment to the environment. It is the mind that matters. The fact is that the mind has been trained to think certain foods tasty. Nourishment may be obtained from vegetarian food no less than from flesh. But the realized person's mind is not influenced by the food eaten. However, get accustomed to vegetarianism gradually. (Ramana Maharshi, CI, n.p.).
You must do it with a calm mind — mental calmness is essential. (Ramana Maharshi, GR, 82).
\The rules of conduct for a student are] moderation in food, moderation in sleep and moderation in speech. (Ramana Maharshi, [SI, Chapter 2, Question 17).
The contribution of Sri Ramana Maharshi
I am that Brahman which is bliss, which is eternal, effulgent, all-pervasive, the substratum of names and forms, which is not cognized by the impure intellect, but is cognized by the pure intellect, stainless and boundless. (Ramana Maharshi, JGE, 7).
Through the potent Grace of Bhagavan Ramana Maharshi, the path of Self-enquiry was brought within the competence of men and women of this age, was indeed fashioned into a new path that can be followed anonymously in the conditions of the modern world, with no forms of ritual, nothing to distinguish a person outwardly from the world wherein he moves. (Anon., "Intro" to Ramana Maharshi, FHSA).
The task performed by Bhagavan Sri Ramana was to reopen the direct path of Self-enquiry which had become too arduous for our spiritually dark age. This path, with its theoretical basis of Advaita, stands, so to speak, at the source from which the various religions diverge and can therefore be approached from any side. Whether there are many or few who take it is not the question, only that it has been made open.
In itself, but for the Grace of Bhagavan, it would be the most inaccessible to modern man on account of its very simplicity and directness; and yet it is the most accessible and in many cases the only accessible path, from the contingent point of view, since, because of its very directness, it requires no ritual or forms of worship, no priesthood or congregation, no outer signs or special observances, but can be practised in the workshop or kitchen or city office as well as in the monastery or hermitage.
In the same impersonal way a man can attend to all the affairs of life, knowing that he, the real Self, is unaffected by them; and every attack of greed, anger or desire can be dispelled by vichara. It must be dispelled, because it is no use repeating that one is the Self and acting as though one were the ego. Real, even partial, awareness of the Self weakens egotism: egotism, whether expressed as vanity, greed or desire, is a proof that recognition of the Self is merely mental.
This means that in adapting an ancient path to modern conditions Bhagavan has in effect created a new path. The ancient path of Self-enquiry was pure Jnana-marga to be followed by the recluse in silence and solitude, withdrawn from the outer world. Bhagavan has made it a path to be followed invisible in the world in the conditions of modern life.
Whosoever submits to him will be borne up and never forsaken. "God and Guru are not really different; they are identical. He who has earned the Grace of the Guru will undoubtedly be saved and never forsaken, just as the prey that has fallen into the tiger’s jaws will never be allowed to escape. The disciple, for his part should unswervingly follow the path shown by the Master". (Arthur Osborne, RA).
Bibliography
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CWRM: Osborne, Arthur, ed. The Collected Works of Ramana Maharshi. Tiruvannamalai, 1979.
DBDWB: Devaraja Mudalliar, A. Day by Day with Bhagavan. Sri Ramanasramam, Tiruvannamalai
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