Sri Ramana Maharshi
THE SELF
1. Reality must be always real. It is not with
forms and names. That which underlies
these is the reality. It underlies limitations,
being itself limitless. It is not bound. It
underlies unrealities, itself being real.
Reality is that which is. It is as it is. It
transcends speech. It is beyond the
expressions existence, non-existence, etc.
2. The reality which is the mere
consciousness that remains when ignorance
is destroyed along with knowledge of
objects, alone is the Self. In that
Brahma-swarupa, which is abundant
Self-awareness, there is not the least
ignorance.
3. The reality which shines fully, without
misery and without a body, not only when
the world is known, but also when the world
is not known, is your real form.
4. The radiance of consciousness-bliss, in
the form of one awareness shining equally
within and without, is the supreme and
blissful primal reality. Its form is silence and
it is declared by jnanis to be the final and
unobstructable state of true knowledge.
5. Know that jnana alone is non-attachment;
jnana alone is purity; jnana is the attainment
of God; jnana which is devoid of
forgetfulness of Self alone is immortality;
jnana alone is everything.
6. You are awareness. Awareness is another
name for you. Since you are awareness there
is no need to attain or cultivate it. All that
you have to do is to give up being aware of
other things, that is of the not-Self. If one
gives up being aware of them, then pure
awareness alone remains and that is the Self.
7. There is no duality. Your present
knowledge is due to the ego and is only
relative. Relative knowledge requires a
subject and an object, whereas the
awareness of the Self is absolute and
requires no object.
8. Remembrance also is similarly relative,
requiring an object to be remembered and a
subject to remember. When there is no
duality, who is to remember whom? The
Self is ever-present. Each one wants to know
the Self. What kind of help does one require
to know oneself? People want to see the Self
as something new. But it is eternal and
remains the same all along. They desire to
see it as a blazing light etc. How can it be
so? It is not light, not darkness. It is only as
it is. It cannot be defined. The best definition
is I am that I am. The srutis speak of the
Self as being the size of ones thumb, the tip
of the hair, an electric spark, vast, subtler
than the subtlest, etc. They have no
foundation in fact. It is only being, but
different from the real and the unreal; it is
knowledge, but different from knowledge
and ignorance. How can it be defined at all?
It is simply being.
9. There is no seeing. Seeing is only being.
The state of Self-realisation, as we call it, is
not attaining something new or reaching
some goal which is far away, but simply
being that which you always are and which
you always have been. All that is needed is
that you give up your realisation of the
not-true as true. All of us are regarding as
real that which is not real. We have only to
give up this practice on our part. Then we
shall realise the Self as the Self; in other
words, Be the Self. At one stage you will
laugh at yourself for trying to discover the
Self, which is so self-evident. That stage
transcends the seer and the seen. There is no
seer there to see anything. The seer who is
seeing all this now ceases to exist and the
Self alone remains.
10. If we talk of knowing the Self, there
must be two selves, one a knowing self,
another, the self which is known, and the
process of knowing. The state we call
realisation is simply being oneself, not
knowing anything or becoming anything. If
one has realised, one is that which alone is
and which alone has always been. One
cannot describe that state. One can only be
that. Of course, we loosely talk of
Self-realisation, for want of a better term.
How to realise or make real that which
alone is real?
11. For those who live in Self as the beauty
devoid of thought, there is nothing which
should be thought of. That which should be
adhered to is only the experience of silence,
because in that supreme state nothing exists
to be attained other than oneself.
12. That state which transcends speech and
thought is mouna. That which is, is mouna.
How can mouna be explained in words?
Sages say that the state in which the thought
I does not rise even in the least, alone is
Self which is silence. That silent Self alone
is God; Self alone is the jiva. Self alone is
this ancient world. All other knowledge are
only petty and trivial knowledge; the
experience of silence alone is the real and
perfect knowledge. Know that the many
objective differences are not real but are
mere superimpositions on Self, which is the
form of true knowledge.
13. If the idea I am the body is accepted,
the selves are multiple. The state in which
this idea vanishes is the Self, since in that
state there are no other objects. It is for this
reason that the Self is regarded as one only.
Since the body itself does not exist in the
natural outlook of the real Self, but only in
the extroverted outlook of the mind which is
deluded by the power of illusion, to call
Self, the space of consciousness, dehi, the
possessor of the body, is wrong. The world
does not exist without the body, the body
never exists without the mind, the mind
never exists without consciousness and
consciousness never exists without the
reality.
14. For the wise one who has known Self by
diving within himself, there is nothing other
than Self to be known. Why? Because since
the ego, which identifies the form of a body
as I, has perished, he, the wise one, is the
formless existence-consciousness. The jnani
knows he is the Self and that nothing,
neither his body nor anything else, exists but
the Self. To such a one what difference
could the presence or absence of a body
make?
15. It is false to speak of realisation. What is
there to realise? The real is as it is always.
We are not creating anything new or
achieving something which we did not have
before. The illustration given in books is
this. We dig a well and create a huge pit.
The space in the pit or well has not been
created by us. We have just removed the
earth which was filling the space there. The
space was there then and is also there now.
Similarly we have simply to throw out all
the age long samskaras which are inside us.
When all of them have been given up, the
Self will shine alone.
16. Liberation is our very nature. We are
that. The very fact that we wish for
liberation shows that freedom from all
bondage is our real nature. It is not to be
freshly acquired. All that is necessary is to
get rid of the false notion that we are bound.
When we achieve that, there will be no
desire or thought of any sort. So long as one
desires liberation, so long, you may take it,
one is in bondage.
17. If you remain as you are now, you are in
the wakeful state; this becomes hidden in the
dream state; and the dream state disappears
when you are in deep sleep. You were there
then, you are there now, and you are there at
all times. The three states come and go, but
you are always there. It is like a cinema. The
screen is always there, but several types of
pictures appear on the screen and then
disappear. Nothing sticks to the screen, it
remains a screen. Similarly, you remain your
own Self in all the three states. If you know
that, the three states will not trouble you,
just as the pictures which appear on the
screen do not stick to it. On the screen, you
sometimes see a huge ocean with endless
waves; that disappears. Another time, you
see fire spreading all around; that too
disappears. The screen is there on both
occasions. Did the screen get wet with the
water or did it get burned by the fire?
Nothing affected the screen. In the same
way, the things that happen during the
wakeful, dream and sleep states do not affect
you at all; you remain your own Self.
18. The light within, that is the Self, gives
light to the ego, the intellect, the memory
and the mind without itself being subject to
processes of growth and decay. Although
during deep sleep and other states there is no
feeling of the ego, that Self remains
attributeless, and continues to shine of itself.
19. Actually, the idea of the Self being the
witness is only in the mind; it is not the
absolute truth of the Self. Witnessing is
relative to objects witnessed. Both the
witness and his object are mental creations.
20. There is only one state, that of
consciousness or awareness or existence.
The three states of waking, dream and sleep
cannot be real. They simply come and go.
The real will always exist. The I or
existence that alone persists in all the three
states is real. The other three are not real and
so it is not possible to say they have such
and such a degree of reality. We may
roughly put it like this.
21. Existence or consciousness is the only
reality. Consciousness plus waking, we call
waking. Consciousness plus sleep, we call
sleep. Consciousness plus dream, we call
dream. Consciousness is the screen on
which all the pictures come and go. The
screen is real, the pictures are mere shadows
on it. Because by long habit we have been
regarding these three states as real, we call
the state of mere awareness or consciousness
the fourth. There is however no fourth state,
but only one state. There is no difference
between dream and the waking state except
that the dream is short and the waking long.
Both are the result of the mind. Because the
waking state is long, we imagine that it is
our real state. But, as a matter of fact, our
real state is turiya or the fourth state, which
is always as it is and knows nothing of the
three states of waking, dream or sleep.
Because we call these three avasthas we call
the fourth state also turiyaavastha. But is it
not an avastha, but the real and natural state
of the Self. When this is realised, we know it
is not a turiya or fourth state, for a fourth
state is only relative, but turiyatita, the
transcendent state.
22. The Self alone remains as it ever is. The
three states owe their existence to
non-enquiry and enquiry puts an end to
them. However much one may explain, the
fact will not become clear till one attains
Self-realisation and wonders how one was
blind to the self-evident and only existence
so long.
23. The mind turned inwards is the Self;
turned outwards, it becomes the ego and all
the world. Cotton made into various clothes
we call by various names. Gold made into
various ornaments, we call by various
names. But all the clothes are cotton and all
the ornaments gold. The one is real, the
many are mere names and forms. But the
mind does not exist apart from the Self, that
is, it has no independent existence. The Self
exists without the mind, never the mind
without the Self.
24. That which is, is only sat. That is called
Brahman. The lustre of sat is chit and its
nature is ananda. These are not different
from sat. All the three together are known as
sat- chit-ananda.
25. Although the Self is real, as it comprises
everything, it does not give room for
questions involving duality about its reality
or unreality. Therefore it is said to be
different from the real and the unreal.
Similarly, even though it is consciousness,
since there is nothing for it to know or to
make itself known to, it is said to be
different from the sentient and the
insentient.
26. Sat-chit-ananda is said to indicate that
the Supreme is not asat, different from
being, not achit, different from
consciousness, and not an anananda,
different from happiness. Because we are in
the phenomenal world we speak of the Self
as sat-chit-ananda.
27. Perfect bliss is Brahman. Perfect peace
is of the Self. That alone exists and is
consciousness. That which is called
happiness is only the nature of Self. Self is
not other than perfect happiness. That which
is called happiness alone exists. Knowing
that fact and abiding in the state of Self,
enjoy bliss eternally.
28. If a man thinks that his happiness is due
to external causes and his possessions, it is
reasonable to conclude that his happiness
must increase with the increase of
possessions and diminish in proportion to
their diminution. Therefore if he is devoid of
possessions, his happiness should be nil.
What is the real experience of man? Does it
conform to this view? In deep sleep man is
devoid of possessions, including his own
body. Instead of being unhappy he is quite
happy. Everyone desires to sleep soundly.
The conclusion is that happiness is inherent
in man and is not due to external causes.
One must realise the Self in order to open
the store of unalloyed happiness.
29. Call it by any name, God, Self, the Heart
or the seat of consciousness, it is all the
same. The point to be grasped is this, that
Heart means the very core of ones being,
the centre, without which there is nothing
whatever. The Heart is not physical, it is
spiritual. Hridayam equals hrit plus ayam; it
means this is the centre. It is that from
which thoughts arise, on which they subsist
and where they are resolved. The thoughts
are the content of the mind and they shape
the universe. The Heart is the centre of all.
That from which beings come into existence
is said to be Brahman in the Upanishads.
That is the Heart. Brahman is the Heart.
30. There is no one who even for a moment
fails to experience the Self. For no one
admits that he ever stands apart from the
Self. He is the Self. The Self is the Heart.
The Heart is the centre from which
everything springs. Because you see the
world, the body and so on, it is said that
there is a centre for these, which is called the
Heart. When you are in the Heart, the Heart
is known to be neither the centre nor the
circumference. There is nothing else apart
from it.
31. The consciousness which is the real
existence and which does not go out to know
those things which are other than Self alone
is the Heart. Since the truth of Self is known
only to that consciousness, which is devoid
of activity, that consciousness which always
remains attending to Self alone is the
shining of clear knowledge.