THE PRACTICE OF SELF-ENQUIRY
by Sri Ramana Maharshi
PURE MIND LEADS TO
REALIZATION
It is only by the mind that is impure
and is under the influence of rajas and tamas that Reality (i.e.,
the Self) which is very subtle and unchanging cannot be experienced;
But in the pure mind that has been rendered
subtle and unmoving by the meditation described above, the Self bliss (i.e., Brahman)
will become manifest.
THE PRACTICE OF
SELF-ENQUIRY
The enquiry ‘Who am I?’ is the principal
means to the removal of all misery and the attainment of the supreme bliss. When
in this manner the mind becomes quiescent in its own state, Self-experience arises
of its own accord, without any hindrance. Thereafter sensory pleasures and
pains will not affect the mind. All (phenomena) will appear then, without
attachment, like a dream. Never forgetting one’s plenary Self-experience is
real bhakti (devotion), yoga (mind control), jnana (knowledge) and
all other austerities. Thus say the sages.
By the enquiry ‘Who am I?’. The thought
‘Who am I?’ will destroy all other thoughts, and like the stick used for
stirring the burning pyre, it will itself in the end get destroyed. Then, there
will arise Self-realization.
When other thoughts arise (other than
‘who am I’), one should not pursue them, but should inquire ‘To whom do they
arise?’ It does not matter how many thoughts arise. As each thought arises, one
should inquire with diligence, ‘To whom has this thought arisen?’. The answer
that would emerge would be ‘To me’. Thereupon if one inquires ‘Who am I?’, the
mind will go back to its source; and the thought that arose will become quiescent.
With repeated practice in this manner, the mind will develop the skill to stay
in its source. When the mind that is subtle goes out through the brain and the
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’ (antarmukha). Letting the mind go
out of the Heart is known as ‘externalisation’ (bahirmukha). Thus, when
the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go,
and the Self which ever exists will shine. Whatever one does, one should do
without the egoity ‘I’. If one acts in that way, all will appear as of the
nature of Siva (God).
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.
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.
In all manner of ways
possible one should endeavour gradually not to forget one’s (true) Self that is
God. The mind should not be directed to any other matter.
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.
This method which easily destroys egoity
deserves to be called devotion (bhakti), meditation (dhyana),
concentration (yoga), and knowledge (jnana).
