Ramana Maharshi : you should Pursue Self Inquiry all the time

Question - Is it enough if I spend some time in the mornings and some time in the evenings for this atma-vichara? Or should I do it always - say, even when I am writing or walking?

Ramana Maharshi : Now what is your real nature? Is it writing, walking, or being? The one unalterable reality is Being. Until you realise that state of pure being you should pursue the enquiry. If once you are established in it there will be no further worry. No one will enquire into the source of thoughts unless thoughts arise. So long as you think "I am walking," "I am writing," enquire who does it. These actions will however go on when one is firmly established in the Self. Does a man always say, "I am a man, I am a man, I am a man," every moment of his life? He does not say so and yet all his actions are going on.

Source: from Book "Talks with Sri Ramana Maharshi "

Ramana Maharshi - Is solitude necessary for vichara

Question : Is solitude necessary for vichara?
Ramana Maharshi : There is solitude everywhere. The individual is solitary always. His business is to find it out within, not to seek it outside himself. Solitude is in the mind of man. One might be in the thick of the world and maintain serenity of mind. Such a one is in solitude. Another may stay in a forest, but still be unable to control his mind. Such a man cannot be said to be in solitude. Solitude is a function of the mind. A man attached to desires cannot get solitude wherever he may be, whereas a detached man is always in solitude.

Ramana Maharshi - only enquiry leading to Self-realisation is seeking the source of the word ‘I’

Ramana Maharshi - 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. The only enquiry leading to Self-realisation is seeking the source of the word ‘I’.

Meditation on ‘I am not this; I am that’ may be an aid to enquiry but it cannot be the enquiry. 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 : Who am I? How is the answer to be found

Question : Who am I? How is the answer to be found?
Ramana Maharshi : Ask yourself the question. The body (annamayakosa) and its functions are not ‘I’. Going deeper, the mind (manomayakosa) and its functions are not ‘I’. The next step takes one to the question: Wherefrom do these thoughts arise? The thoughts may be spontaneous, superficial, or analytical.

They operate in the mind. Then who is aware of them? The existence of thoughts, their clear conception and operation, become evident to the individual. This analysis leads to the conclusion that the individuality is operative as the cogniser of the existence of thoughts and their sequence.

This individuality is the ego, or, as people say, ‘I’. Vijnanamayakosa (intellect) is only the sheath of the ‘I’ and not the ‘I’ itself. Enquiring further, the questions arise: What is this ‘I’? Wherefrom does it come? ‘I’ was not aware in sleep. Simultaneously with its rise, sleep changes to dream and
wakefulness. But I am not concerned with the dream state just now.

Who am I now, in the wakeful state? If I originated on waking from sleep, then the ‘I’ was covered up with ignorance. Such an ignorant ‘I’ cannot be what the scriptures refer to or the wise affirm. ‘I’ am beyond even sleep; ‘I’ must be here and now, and must be what I was all along in sleep and dream also, unaffected by the qualities of these states. ‘I’ must therefore be the unqualified substratum underlying these three states (after anandamayakosa is transcended).

The enquiry: ‘Who am I?’ really means trying to find the source of the Ego

Question : When I think, ‘Who am I?’, the answer comes: I am not this mortal body but am Consciousness or the Self. And then another thought suddenly arises. Why has the Self become manifest? In other words; ‘Why has God created the world?’

Ramana Maharshi : The enquiry: ‘Who am I?’ really means trying to find the source of the ego or of the ‘I’-thought. You are not to occupy the mind with other thoughts, such as ‘I am not the body’.

Seeking the source of the ‘I’ serves as a means of getting rid of all other thoughts. You should not allow any scope for other thoughts such as you mention, but should keep the attention fixed on finding the source of the ‘I’- thought by asking, when any other thought arises, to whom it occurs; and if the answer is ‘to me’, you then resume the thought: ‘What is this ‘I’ and what is its source?’

Ramana Maharshi - One should realise Self by the Eye of wisdom

Ramana Maharshi - All scriptures without exception proclaim that for attaining salvation, the mind should be subdued. And once one knows that control of the mind is their final aim, it is futile to make an interminable study of them. What is required for such control is actual enquiry into oneself by self-interrogation – ‘Who am I?’ How can this enquiry in quest of the Self be made by means of a studying of the scriptures?

One should realise the Self by the Eye of wisdom. Does Rama need a mirror to recognise himself as Rama? That to which ‘I’ refers is within the five sheaths, whereas the scriptures are outside them. Therefore, it is futile to seek by means of the study of the scriptures, the Self that has to be realised by summarily rejecting even the five sheaths.

To enquire ‘who am I that is in bondage?’ and to know one’s real nature alone is Liberation. To keep the mind constantly turned within and to abide thus in the Self is alone Atmavichara (Self-enquiry), whereas dhyana (meditation) consists in fervent contemplation of the Self as Sat-Chit-Ananda (Being- Consciousness-Bliss).1 Indeed, at some time, one will have to
forget everything that has been learnt.

The Realised Man stands forth as That to which all the attributes enumerated by the scriptures refer. To him therefore, these sacred texts are of no use whatever.

Ramana Maharshi - Thoughts suddenly cease and ‘I-I’ rises up equally suddenly

Question : Thoughts suddenly cease and ‘I-I’ rises up equally suddenly and continues. It is only a feeling, not a thought. Can it be right?
Ramana Maharshi : Yes, it is quite right. Thoughts have to cease and reason to disappear for the ‘I-I’ to rise up and be felt. Feeling is the main thing, not reason.

Question : Moreover, it is not in the head, but at the right side of the chest.
Ramana Maharshi : That is where it should be, because the heart is there.

Question : When I look outwards it disappears. What should I do?
Ramana Maharshi : Hold fast to it. This does not mean that thought is impossible during the state of ‘I’ consciousness, as indeed one can see from the example of Bhagavan himself, who was permanently in that state. For the ignorant person, thought is like a dense cloud overhead, shutting him off from the illumination of the sun.

When the ceiling of cloud has been broken and rolled back, letting in the light, he can use thought without being imprisoned by it. To change the metaphor, Bhagavan sometimes compared the mind of the Realised Man to the moon in the sky in day-time – it is there but its light is not needed – because one can see without it by the direct light of the sun.

Ramana Maharshi - Real Self is the infinite `I'. That `I' is perfection

Question : Is not discarding of the sheaths (neti-neti) mentioned in the sastras?
Ramana Maharshi : After the rise of the `I'-thought there is the false identification of the `I' with the body, the senses, the mind, etc. `I' is wrongly associated with them and the true `I' is lost sight of. In order to sift the pure `I' from the contaminated `I', this discarding is mentioned. But it does not mean exactly discarding of the non - Self, it means the finding of the real Self.

The real Self is the infinite `I'. That `I' is perfection. It is eternal. It has no origin and no end. The other `I' is born and also dies. It is impermanent. See to whom the changing thoughts belong. They will be found to arise after the `I'-thought. Hold the `I'-thought and they subside. Trace back the source of the `I'-thought. The Self alone will remain.

Ramana Maharshi - Is Self Inquiry the Only Mean for Self Realization

Question : Is enquiry only the means for removal of the false belief of selfhood in the gross body, or is it also the means for removal of the false belief of selfhood in the subtle and causal bodies?
Ramana Maharshi : It is on the gross body that the other bodies subsist. In the false belief of the form “I am the body” are included all the three bodies consisting of the five sheaths. And destruction of the false belief of selfhood in the gross body is itself the destruction of the false belief of selfhood in the other bodies. So inquiry is the means to removal of the false belief of selfhood in all the three bodies.

Ramana Maharshi : The ‘I’ casts off the illusion of the ‘I’ and yet remains ‘I’.

Question : If the ‘I’ is an illusion, who is it that casts off the illusion?
Ramana Maharshi : The ‘I’ casts off the illusion of the ‘I’ and yet remains ‘I’. Such is the paradox of Self-realisation. The Realised do not see any paradox in it. Consider the case of the worshipper. He approaches God and prays to be absorbed in Him. He then surrenders himself in faith and by concentration. And what remains afterwards?

In the place of the original ‘I’, self-surrender leaves a residuum of God in which the ‘I’ is lost. That is the highest form of devotion or surrender and the peak of detachment. You may give up this and that of ‘my’ possessions, but if, instead, you give up ‘I’ and ‘mine’ all is given up at a stroke and the very seed of possession is destroyed.

Thus the evil is nipped in the bud or crushed in the germ. But detachment must be very strong to do this. The craving to do it must equal the craving of a man who is held under water to rise to the surface and breathe.

Bhagwan Ramana Maharshi - Find out who has the thoughts. Where do they come from

Bhagavan Ramana Maharshi : “Training of mind helps one to bear sorrows and bereavements with courage; but the loss of one’s children is said to be the worst of all griefs. Grief only exists as long as one considers oneself to have a definite form; if the form is transcended, one knows the One Self to be eternal. There is neither death nor birth.

What is born is only the body and this is the creation of the ego. But the ego is not ordinarily perceived without the body and so is identified with it. It is thought that matters. Let the sensible man consider whether he knew his body while in deep sleep.

Why, then, does he feel it in the waking state? Although the body was not felt in sleep, did not the Self exist? What was his state when in deep sleep and what is it now when awake? What is the difference? The ego rises up and that is waking.

Simultaneously thoughts arise. Find out who has the thoughts. Where do they come from? They must arise from the conscious self. Apprehending this even vaguely helps towards the extinction of the ego. The realisation of the One Infinite Existence becomes possible.

In that state there are no individuals but only Eternal Being. Hence there is no thought of death or grieving. “If a man thinks that he is born he cannot escape the fear of death. Let him find out whether he was ever born or whether the Self takes birth. He will discover that the Self always exists and that the body which is born resolves itself into thought, and that the emergence of thought is the root of all mischief.

Find where thought comes from, and then you will abide in the ever-present inmost Self and be free from the idea of birth and fear of death

Most important thing is the investigation of the ‘I’ and not concentration on the heart centre

Question : There are said to be six (subtle) organs of different colours in the chest, of which the spiritual heart is said to be the one situated two fingers’ breadth, to the right from the centre! But the heart is also said to be formless. Does that mean that we should imagine it to have a form and meditate on this?

Ramana Maharshi - No; only the quest – ‘Who am I?’ is necessary. That which continues to exist throughout sleep and waking is the same being in both; but while waking there is unhappiness and therefore the effort to remove it.

When asked who awakes from sleep, you say ‘I’. Hold fast to this ‘I’. If that is done the Eternal Being reveals itself. The most important thing is the investigation of the ‘I’ and not concentration on the heart centre. There is no such thing as the ‘inner’ and the ‘outer’.

Both words mean the same or nothing at all. Nevertheless, there is also the practice of concentration on the heart-centre, which is a form of spiritual exercise. Only he who concentrates on the heart can remain aware when the mind ceases to be active and remains still, with no thoughts, whereas those who concentrate on any other centre cannot retain awareness without thought but only infer that the mind was still after it has become active again

Ramana Maharshi - I ask you to observe where the ‘I’ arises in your body

Ramana Maharshi - Because you seek true Consciousness. Where can you find it? Can you attain it outside yourself? You have to find it internally. Therefore you are directed inward. The Heart is the seat of Consciousness or Consciousness itself.

I ask you to observe where the ‘I’ arises in your body, but it is not really quite correct to say that the ‘I’ arises from and merges in the chest at the right side. The Heart is another name for Reality and this is neither inside nor outside the body.

There can be no in or out for it, since it alone is. I do not mean by ‘heart’ any physiological organ or any plexus or nerves or anything like that; but so long as a man identifies himself with the body or thinks he is in the body, he is advised to see where in the body the ‘I’-thought arises and merges again. It must be the heart at the right side of the chest since every man of whatever race and religion and in whatever language he may be speaking, points to the right side of the chest to indicate himself when he says ‘I’.

This is so all over the world, so that must be the place. And by keenly watching the emergence of the ‘I’-thought on waking and its subsidence on going to sleep, one can see that it is in the heart on the right side. 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 on Obstacles to Self Inquiry Meditation

Ramana Maharshi on Obstacles to Self Inquiry Meditation

Question : When one enquires into the root of ‘self conceit’ which is of the form ‘I’, all sorts of different thoughts without number seem to rise; and not any separate ‘I’ thought.
Ramana Maharshi : 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.

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. This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana).

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 teachings on Enquiring "Who Am I"

Ramana Maharshi teachings on Enquiring "Who Am I"

Question : How is one to enquire: “Who am I?”
Ramana Maharshi : Actions such as ‘going’ and ‘coming’ belong only to the body. And so, when one says “I went, I came”, it amounts to saying that the body is “I”. But, can the body be said to be the consciousness “I”, since the body was not before it was born, is made up of the five elements, is non-existent in the state of deep sleep, and becomes a corpse when dead?

Can this body which is inert like a log of wood be said to shine as “I” “I”? Therefore, the “I” consciousness which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya, impurity (mala), and individual soul (jiva) . Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of “self-conceit” is release (mukti)?

Therefore, making the corpse-body remain as a corpse, and not even uttering the word “I”, one should enquire keenly thus: “Now, what is it that rises as ‘I’”. Then, there would shine in the Heart a kind of wordless illumination of the form ‘I’ ‘I’. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared.

If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form ‘I am the body’ will be totally destroyed, and at the end the final thought, viz. the ‘I’- form also will be quenched like the fire that burns camphor.1 The great sages and scriptures declare that this alone is release.

Ramana Maharshi on difference Yoga and Self Inquiry

Ramana Maharshi on difference Yoga and Self Inquiry

Question : What is the difference between yoga and enquiry?
Ramana Maharshi : Yoga enjoins chitta-vritti-nirodha [repression of thoughts] whereas I prescribe atmanveshana [quest of oneself]. This latter method is more practicable. The mind is repressed in swoon, or as the effect of fasting. But as soon as the cause is withdrawn the mind revives, that is, the thoughts begin to flow as before.

There are just two ways of controlling the mind. Either seek its source, or surrender it to be struck down by the supreme power. Surrender is the recognition of the existence of a higher overruling power. If the mind refuses to help in seeking the source, let it go and wait for its return; then turn it inwards. No one succeeds without patient perseverance.

Question : Is it necessary to control one's breath?
Ramana Maharshi : Breath control is only an aid for diving deep within oneself. One may as well dive down by controlling the mind. When the mind is controlled, the breath is controlled automatically. One need not attempt breath control, mind control is enough. Breath control is only recommended for those who cannot control their minds straightaway.

Question : When should one do pranayama and why is it effective?
Ramana Maharshi : In the absence of enquiry and devotion, the natural sedative pranayama [breath regulation] may be tried. This is known as yoga marga [the path of yoga]. If life is imperilled the whole interest centres round one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects.

Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. The source of breath is the same as that of the mind. Therefore the subsidence of either leads effortlessly to the subsidence of the other.

Ramana Maharshi 'Who Am I' Meditation Technique

Ramana Maharshi 'Who Am I' Meditation Technique

Question : I begin to ask myself `Who am I?', eliminate the body as not `I', the breath as not `I', and I am not able to proceed further.
Ramana Maharshi : Well, that is as far as the intellect can go. Your process is only intellectual. Indeed, all the scriptures mention the process only to guide the seeker to know the truth. The truth cannot be directly pointed out. Hence this intellectual process.

You see, the one who eliminates all the `not I' cannot eliminate the `I'. To say `I am not this' or `I am that' there must be the `I'. This `I' is only the ego or the `I'-thought. After the rising up of this `I'-thought, all other thoughts arise. The `I'-thought is therefore the root-thought. If the root is pulled out all others are at the same time uprooted. Therefore seek the root `I', question yourself `Who am I?'. Find out its source, and then all these other ideas will vanish and the pure Self will remain.

Question : How to do it?
Ramana Maharshi : The `I' is always there - in deep sleep, in dream and in wakefulness. The one in sleep is the same as that who now speaks. There is always the feeling of `I'. Otherwise do you deny your existence? You do not. You say `I am'. Find out who is.'

Question : I meditate neti-neti [not this - not this].
Ramana Maharshi : No - that is not meditation. Find the source. You must reach the source without fail. The false `I' will disappear and the real `I' will be realized. The former cannot exist apart from the latter.

There is now wrong identification of the Self with the body, senses, etc. You proceed to discard these, and this is neti. This can be done only by holding to the one which cannot be discarded. That is iti [that which is].

Question : When I think `Who am I?', the answer comes `I am not this mortal body but I am chaitanya, atma (consciousness, the Self ).' And suddenly another question arises, `Why has atma come into maya [illusion]?' or in other words, `Why has God created this world?'
Ramana Maharshi : To enquire `Who am I ?' really means trying to find out the source of the ego or the `I'-thought. You are not to think of other thoughts, such as `I am not this body'. Seeking the source of `I' serves as a means of getting rid of all other thoughts. We should not give scope to other thoughts, such as you mention, but must keep the attention fixed on finding out the source of the `I' - thought by asking, as each thought arises, to whom the thought arises. If the answer is `I get the thought' continue the enquiry by asking `Who is this "I" and what is its source?`

Question: Am I to keep on repeating `Who am I?' so as to make a mantra of it?
Ramana Maharshi : No. `Who am I ?' is not a mantra. It means that you must find out where in you arises the `I'-thought which is the source of all other thoughts.

Source : from the book "Be As You Are"David Godman

Ramana Maharshi on Self Inquiry Practice duration

Question : How long should enquiry be practised?
Ramana Maharshi : As long as there are impressions of objects in the mind, so long the enquiry ‘Who am I?’ is required. As thoughts arise they should be destroyed then and there in the very place of their origin through enquiry.

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.

Ramana Maharshi on Searching the source of `I'-thought

Ramana Maharshi on Searching the source of `I'-thought

Question : This `I'-thought rises from me. But I do not know the Self.
Ramana Maharshi : All these are only mental concepts. You are now identifying yourself with a wrong `I', which is the `I'-thought. This `I'-thought rises and sinks, whereas the true significance of `I' is beyond both. There cannot be a break in your being. You who slept are also now awake. There is no unhappiness in your deep sleep whereas it exists now. What is it that has happened now so that this difference is experienced ? There was no `I'-thought in your sleep, whereas it is present now. The true `I' is not apparent and the false `I' is parading itself. This false `I' is the obstacle to your right knowledge. Find out from where this false `I' arises. Then it will disappear. You will then be only what you are, that is, absolute being.

Question : How to do it? I have not succeeded so far.
Ramana Maharshi : Search for the source of the `I'-thought. That is all that one has to do. The universe exists on account of the `I'-thought. If that ends there is an end to misery also. The false `I' will end only when its source is sought.

Again people often ask how the mind is controlled. I say to them, `Show me the mind and then you will know what to do.' The fact is that the mind is only a bundle of thoughts. How can you extinguish it by the thought of doing so or by a desire? Your thoughts and desires are part and parcel of the mind. The mind is simply fattened by new thoughts rising up. Therefore it is foolish to attempt to kill the mind by means of the mind.

The only way of doing it is to find its source and hold on to it. The mind will then fade away of its own accord. Yoga teaches chitta vritti nirodha [control of the activities of the mind]. But I say atma vichara [self-inquiry]. This is the practical way. Chitta vritti nirodha is brought about in sleep, swoon, or by starvation. As soon as the cause is withdrawn there is a recrudescence of thoughts. Of what use is it then? In the state of stupor there is peace and no misery. But misery recurs when the stupor is removed. So nirodha [control] is useless and cannot be of lasting benefit.

How then can the benefit be made lasting? It is by finding the cause of misery. Misery is due to the perception of objects. If they are not there, there will be no contingent thoughts and so misery is wiped off. `How will objects cease to be?' is the next question. The srutis [scriptures] and the sages say that the objects are only mental creations. They have no substantive being.

Investigate the matter and ascertain the truth of the statement. The result will be the conclusion that the objective world is in the subjective consciousness. The Self is thus the only reality which permeates and also envelops the world. Since there is no duality, no thoughts will arise to disturb your peace. This is realization of the Self. The Self is eternal and so also is realization.

Abhyasa [spiritual practice] consists in withdrawal within the Self every time you are disturbed by thought. It is not concentration or destruction of the mind but withdrawal into the Self.

Ramana Maharshi Self Inquiry Meditation, Self Inquiry is Direct

Ramana Maharshi Self Inquiry Meditation, Self Inquiry is Direct

Question : Why is self-enquiry more direct than other methods?
Ramana Maharshi : Attention to one's own Self, which is ever shining as `I', the one undivided and pure reality, is the only raft with which the individual, who is deluded by thinking `I am the body', can cross the ocean of unending births.

Reality is simply the loss of ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and reality will shine forth by itself. This is the direct method, whereas all other methods are done only by retaining the ego. In those paths there arise so many doubts and the eternal question `Who am I ?' remains to be tackled finally. But in this method the final question is the only one and it is raised from the beginning. No sedans are necessary for engaging in this quest.

There is no greater mystery than this - that being the reality we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. A day will dawn when you will yourself laugh at your past efforts. That which will be on the day you laugh is also here and now.