Who Am I?

Who Am I?

Ramana Maharshi

4.59(2350 readers)
Who am I? is the title given to a set of questions and answers bearing on Self-enquiry. The questions were put to Bhagavan Sri Ramana Maharshi by Sri M. Sivaprakasam Pillai, about the year 1902. Sri Pillai, a graduate in philosophy, was at the time employed in the Revenue Department of the South Arcot Collectorate. During his visit to Tiruvannamalai in 1902 on official work, he went to Virupaksha Cave on Arunachala Hill and met the Maharshi there. He sought from him spiritual guidance and solicited answers to questions relating to Self-enquiry. As Bhagavan was not talking then, not because of any vow he had taken but because he did not have the inclination to talk, he answered questions put to him by writing. As recollected and recorded by Sri Sivaprakasam Pillai, there were thirteen questions and answers to them given by Bhagavan. This record was first published by Sri Pillai in 1923 (in the original Tamil), along with a couple of poems composed by himself relating how Bhagavan's grace operated in his case by dispelling his doubts and by saving him from a crisis in life.

Publisher

CreateSpace Independent Publishing Platform

Publication Date

9/10/2016

ISBN

9781537599212

Pages

28

Categories

Literature

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 central teaching of "Who Am I?" by Bhagavan Sri Ramana Maharshi is the practice of Self-enquiry as the direct path to liberation. It emphasizes the realization that the true Self is not the body, mind, or any other phenomenon, but an awareness that remains constant regardless of the changing states of the body and mind. The path of Self-enquiry involves persistently asking "Who am I?" and investigating the source of the 'I'-thought, which is the ego. By doing so, one eventually dissolves the ego and experiences the supreme, non-dual Self, leading to liberation from the cycle of birth and death. This method is considered direct because it focuses on the root cause of suffering, which is the false identification with the non-self, and it bypasses the need for external aids or practices.

Bhagavan Sri Ramana Maharshi defines the nature of the Self as Existence-Consciousness-Bliss, the ultimate, non-dual reality that underlies all phenomena. He emphasizes that the 'I'-thought, which is the first to arise in the mind, is the root of all suffering and ignorance. The process of Self-realization involves the relentless inquiry into the nature of the 'I'-thought, leading to its eventual dissolution, and the realization of the Self as the ever-present, blissful consciousness.

By persistently asking "Who am I?" and not following the arising thoughts, one can trace the 'I'-thought back to its source, which is the Self. This inquiry destroys the false identification of the Self with the body and mind, leading to illumination or "Silence," where the 'I'-thought vanishes, and the supreme, non-dual Self is realized. The key to this process is the constant, vigilant inquiry into the nature of the mind, which ultimately reveals the true nature of the Self.

Bhagavan Sri Ramana Maharshi recommended several practices and disciplines to achieve mental quiescence and Self-realization, which complement Self-enquiry. Key practices include:

  1. Self-enquiry: The central practice is to continuously ask "Who am I?" This inquiry leads to the realization that the 'I'-thought is not the true self, and eventually, the 'I'-thought vanishes, leading to Self-realization.

  2. Mind control: This involves controlling the mind's wandering and keeping it focused. Techniques like breath control, meditation, and concentration are used to achieve this.

  3. Meditation: Focusing the mind on the Self, often visualizing the Self as the light in the heart or the "I am Brahman" mantra, helps in keeping the mind one-pointed and leads to Self-realization.

  4. Yoga: The eight limbs of yoga, including yama (restraints), niyama (observances), asana (posture), pranayama (breath control), pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation), and samadhi (absorption), are recommended to purify the mind and body.

  5. Non-attachment: Detaching from desires, aversions, and worldly objects helps in quieting the mind and focusing on the Self.

  6. Devotion: Devotion to the Self or God, often through the "I am He" mantra, helps in keeping the mind focused on the Self.

These practices complement Self-enquiry by providing tools to quiet the mind, which is essential for the inquiry process. They help in purifying the mind and body, making it easier to focus on the Self and realize the truth of one's true nature.

Bhagavan Sri Ramana Maharshi differentiates between knowledge (jnana) and meditation (dhyana) by comparing their approaches to controlling the mind. Jnana is likened to calming a rebellious bull with a bundle of green grass, while dhyana is like controlling it with force. Jnana involves understanding the true nature of the Self through inquiry and self-realization, whereas dhyana focuses on meditative practices to concentrate the mind.

In the path to liberation, jnana is the primary means. It involves self-inquiry, particularly through the question "Who am I?", to uncover the true Self beyond the body and mind. This leads to the realization of the non-dual Self, which is the ultimate goal of liberation. Dhyana, on the other hand, serves as a preparatory step, helping to purify and concentrate the mind. It can be seen as a tool to facilitate jnana, as it helps in calming the mind and making it more receptive to the insights gained through self-inquiry. Both jnana and dhyana are integral to the path, with jnana being the ultimate aim and dhyana being a supportive practice.

The concept of "Silence" in the context of Self-realization signifies the state of profound stillness and awareness that arises when the 'I'-thought and all other thoughts cease. It is a state of pure consciousness, free from the fluctuations of the mind, where the individual self dissolves into the ultimate Reality. This silence is not a literal absence of sound but a profound inner quietude that transcends the ordinary perception of the world.

In Self-realization, silence is the experience of the ultimate Reality, which is the non-dual Self or Brahman. It is the realization that the 'I'-thought is an illusion, and the true nature of the individual is the eternal, ever-present, and all-pervading consciousness. This realization leads to the direct experience of the Self, which is the ultimate goal of spiritual practice.

The relationship between silence and the experience of the ultimate Reality is that silence is the gateway to this experience. It is the state where the mind is completely still, allowing the pure consciousness to shine forth. In this state, the individual self is no longer a barrier to the direct perception of the ultimate Reality, and the realization of the oneness of the individual self with the universal Self becomes evident. Thus, silence is both the means and the end of the spiritual journey, leading to the direct experience of the ultimate Reality.

Reader Reviews

Loading comments...