Who Am I?: The Teachings of Bhagavan Sri Ramana Maharshi

Who Am I?: The Teachings of Bhagavan Sri Ramana Maharshi

Ramana Maharshi

4.59(2346 readers)
This is the quintessential, aphoristic work, constituting one of the earliest recordings of the Maharshi s teachings, that spells out the nature of the Self and the practice of Self-Inquiry.

The text begins as follows:
All living beings desire to be happy always, without any misery. In everyone there is observed supreme love for oneself. And happiness alone is the cause of love. In order therefore, to gain that happiness which is one's nature and which is experienced in the state of deep sleep, where there is no mind, one should know oneself. To achieve this, the Path of Knowledge, the enquiry in the form of 'Who Am I?' is the principal means.

There maybe slight bends on the cover of the book due to transportation from India. The inside of the book is not affected.

Publisher

Sri Ramanasramam

Publication Date

11/30/2008

ISBN

9788188018048

Pages

16

Categories

SpiritualityPhilosophySelf-Help

About the Author

Ramana Maharshi
Ramana Maharshi
Bhagavan Sri Ramaṇa Mahārṣi (Tamil: ரமண மஹரிஷி) born Venkataraman Iyer, was probably the most famous Indian sage of the twentieth century, he was born on December 30, 1879 in a village called Tirucculi about 30 miles south of Madurai in southern India. His middle-class parents named him Venkataraman. His father died when he was twelve, and he went to live with his uncle in Madurai, where he attended American Mission High School.

At age 16, he became spontaneously self-realized. Six weeks later he ran away to the holy hill of Arunachala where he would remain for the rest of his life. For several years he stopped talking and spent many hours each day in samadhi. When he began speaking again, people came to ask him questions, and he soon acquired a reputation as a sage. In 1907, when he was 28, one of his early devotees named him Bhagavan Sri Ramana Maharshi, Divine Eminent Ramana the Great Seer, and the name stuck. Eventually he became world-famous and an ashram was built around him. He died of cancer in 1950 at the age of 70.

Ramana Maharshi was born 30 kilometers south of Madurai in Tamil Nadu, India.

His Self-Realization

At age 16, he heard somebody mention "Arunachala." Although he didn't know what the word meant (it's the name of a holy hill associated with the god Shiva) he became greatly excited. At about the same time he came across a copy of Sekkilar's Periyapuranam, a book that describes the lives of Shaivite saints, and became fascinated by it. In the middle of 1896, at age 16, he was suddenly overcome by the feeling that he was about to die. He lay down on the floor, made his body stiff, and held his breath. "My body is dead now," he said to himself, "but I am still alive." In a flood of spiritual awareness he realized he was spirit, not his body.

His Guru
Ramana Maharshi didn't have a human guru (other than himself). He often said that his guru was Arunachala, a holy mountain in South India.

His Teachings

Ramana Maharshi taught a method called self-inquiry in which the seeker focuses continuous attention on the I-thought in order to find its source. In the beginning this requires effort, but eventually something deeper than the ego takes over and the mind dissolves in the heart center.

Questions & Answers

The nature of the 'Self' is pure Awareness, described as Sat-Chit-Ananda (Existence-Consciousness-Bliss). It is the eternal, unchanging essence of an individual, beyond the transient world of the body, mind, and senses. Realizing the Self through the 'Who am I?' inquiry involves a process of self-inquiry and negation. The seeker identifies and rejects false identities (like the body, mind, and senses) and investigates the source of the 'I'-thought. This leads to the realization that the 'I'-thought is not the true Self but a mere thought. By continuously inquiring into the source of thoughts and experiences, the seeker eventually experiences the true nature of the Self, which is pure Awareness. This realization is Self-realization, where the seeker knows themselves as the eternal, blissful, and conscious Being.

The concept of 'negation' in Self-realization involves identifying and discarding false identifications with physical and mental entities to reveal the true Self. Key aspects of negation include:

  1. Physical Entities: The physical body, including senses and organs of action, are negated as the true Self. This involves recognizing that the sense of 'I' does not arise from the body, and the body is not the knower.

  2. Vital Forces: The five vital forces (prana) are negated as well, understanding that they are not the source of the 'I'-thought or consciousness.

  3. Mind and Intellect: The mind and intellect are negated as the source of the 'I'-thought and the ego. This includes recognizing that thoughts are not the Self and that the mind is just a bundle of thoughts.

  4. Tendencies: Dormant tendencies during deep sleep and active tendencies during waking life are negated, understanding that they are not the true Self.

By negating these entities, the seeker realizes that the true Self is pure Awareness, which is Sat-Chit-Ananda (Existence-Consciousness-Bliss). This process of negation leads to Self-realization, where the seeker directly experiences the true nature of the Self.

The mind plays a crucial role in perceiving the world and realizing the Self. It creates the illusion of a separate self and a separate world, leading to the perception of duality. To realize the Self, one must understand that the mind is a bundle of thoughts, and the 'I'-thought is the root of all thoughts and ego. Self-inquiry quietens the mind by directing it inward, away from the external world and back to its source, the Self.

Through Self-inquiry, one inquires into the nature of the 'I'-thought and its source, the Heart or Reality. This process involves negating the false ideas of the body, senses, and mind, and realizing the pure Awareness that remains when all these are discarded. By continuously investigating the nature of the mind and its thoughts, the mind becomes quiet, and the true nature of the Self is revealed. This realization leads to the direct knowledge of the Self, transcending the mind and ego, and experiencing the oneness of Being-Consciousness-Bliss.

Understanding interconnectedness and the concept of nonduality are pivotal in Self-realization. Interconnectedness acknowledges that all things are part of a unified whole, challenging the ego's tendency to see separation and duality. This realization helps dissolve the illusion of individuality, leading to the understanding that the sense of 'I' is an illusion. Nonduality, the core of Advaita Vedanta, teaches that the true nature of reality is non-dual, meaning there is no separation between the individual self and the universal Self. This understanding fosters a direct experience of unity, transcending the ego's limitations. By inquiring into the nature of 'I' and recognizing the interconnectedness of all, the seeker moves beyond the mind's constructs, leading to Self-realization, where the individual self merges with the universal Self, experiencing the oneness of existence.

To facilitate Self-realization and the realization of the Bliss of Being, several practical steps and tools can be employed:

  1. Self-Inquiry: This involves asking the question "Who am I?" and investigating the source of thoughts, emotions, and sensations. It helps in identifying the true self beyond the ego and the material world.

  2. Meditation: This can be focused on the breath, the body, or the mind. It helps in quieting the mind, reducing distractions, and deepening self-awareness. Techniques like Witness Meditation and focusing on the 'I'-thought are particularly useful.

  3. Lifestyle Choices: Adopting a satvic diet, which includes moderate and healthy food, can support the development of a calm and clear mind. Practicing non-attachment and compassion, and avoiding negative thoughts and actions, also contribute to spiritual growth.

  4. Continuous Inquiry: Engage in the inquiry throughout the day, not just during meditation. This can be done by asking questions like "For whom is this thought?" or "Where does this sensation come from?"

  5. Surrender to the Supreme Lord: Surrendering the ego and focusing on the Supreme Lord or the Self can lead to a deeper understanding of the true nature of existence.

  6. Continuous Practice: Regular and consistent practice is crucial. This can include daily meditation, self-inquiry, and making mindful choices in daily life.

  7. Seeking Guidance: Seeking guidance from a spiritual teacher or Guru can provide insights and support on the spiritual path.

By integrating these practices and tools, one can gradually move towards Self-realization and the realization of the Bliss of Being.

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