1
Self-enquiry
Self-enquiry is the first work the Maharshi ever wrote. Itwas written about 1901, that is, when he was a young
man of about twenty-two. He was already a Jnani (Sage) in
perfect realization of the Self, in the resplendent bliss of Divine
Knowledge. At that time he was living in Virupaksha Cave on
the hill of Arunachala. A number of disciples had already
gathered round him. Although he had not actually taken a
vow of silence, he seldom spoke, and so wrote his replies to
certain questions put to him by Gambhiram Seshayya, one of
the earliest devotees. The latter copied them in his diary. After
his death this diary was obtained from his brother. The
questions and answers were edited by Natanananda and
published with Bhagavan's approval under the name of
Vichara Sangraham, or Self-Enquiry. Subsequently they were
changed into the form of an essay. The original form has been
adopted in the present work.
There is no youthfulness or immaturity in the work. The
Master wrote with the authority of full spiritual knowledge,
just as in his later years. Like all his expositions, verbal as
well as written, this is concerned with practical questions of
the path to realization of the Self, never with barren theory.
However, it does differ from later expositions in one important
Page 4
respect: that is, that it describes not only the path of Self-
enquiry but others also; meditation on one's identity with the
Self and a yogic path based on breath-control. He himself
prescribed only Self-enquiry or submission to the Guru. He
would say: "There are two ways: ask yourself `Who am I??' or
submit."
Why did he include the mention of less direct and more
elaborate methods in this first exposition? The obvious
contingent reason is that the disciple for whom it was written
had been reading books about these various methods and asked
questions about them. Perhaps also, in a wider sense, it is
appropriate that there should first be a general exposition of
various methods before the lifelong instruction in that which
he prescribed. Certainly the other methods, although
described, are scarcely recommended.
The breath control that is described is, of course, not mere
physical exercise. It is the spiritual significance of the exercise
that makes it an elaborate science. `Science' is indeed the
right word for it, for it is a traditional Indian science of self-
purification. This makes it abstruse for the Western reader
who has no previous grounding in it, especially as, like all
sciences, it has its technical vocabulary which does not permit
adequate translation without lengthy notes. One has to
remember that in writing this exposition the Maharshi knew
that he could count on a technical knowledge of the science
in question in the person for whom he wrote. The consolation
for Western readers is to remember that he neither
recommended nor prescribed this path and in his later works
scarcely mentioned it. It is not necessary for them to learn
its technicalities.
Page 5
Invocation
Is there any way of adoring the Supreme which is all, except
by abiding firmly as That!
1
Disciple: Master! what is the means to gain the state of
eternal bliss, ever devoid of misery?
Master: Apart from the statement in the Vedas that wherever
there is a body there is misery, this is also the direct experience
of all people; therefore, one should enquire into one's true
nature which is ever bodiless, and one should remain as such.
This is the means to gaining that state.
2
D: What is meant by saying that one should enquire into
one's true nature and understand it?
M: Experiences such as, `I went; I came; I was; I did' come
naturally to everyone. From these experiences, does it not
appear that the consciousness `I' is the subject of those various
acts? Enquiry into the true nature of that consciousness, and
remaining as oneself is the way to understand, through enquiry,
one's true nature.
3
D: How is one to enquire `Who am I?'
M: 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 nonexistent 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
Page 6
`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.
4
D: 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.
M: 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
Page 7
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.
5
D: Is enquiry the only 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?
M: 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.
Page 8
So enquiry is the means to removal of the false belief of
selfhood in all the three bodies.
6
D: While there are different modifications of the internal
organ, viz., manas (reflection), buddhi (intellect), chitta
(memory) and ahankara (egoity), how can it be said that the
destruction of the mind alone is release?
M: In the books explaining the nature of the mind, it is
thus stated: "The mind is formed by the concretion of the
subtle portion of the food we eat; it grows with the passions
such as attachment and aversion, desire and anger; being the
aggregate of mind, intellect, memory and egoity, it receives
the collective singular name `mind'; the characteristics that it
bears are thinking, determining, etc.; since it is an object of
consciousness (the self), it is what is seen, inert; even though
inert, it appears as if conscious because of association with
consciousness (like a red-hot iron ball); it is limited, non-
eternal, partite, and changing like lac, gold, wax, etc.; it is of
the nature of all elements (of phenomenal existence); its locus
is the Heart-lotus, even as the loci of the sense of sight, etc.,
are the eyes, etc.; it is the adjunct of the individual soul;
thinking of an object, it transforms itself into a mode, and
along with the knowledge that is in the brain, it flows through
the five sense-channels, gets joined to objects by the brain
(that is associated with knowledge), and thus knows and
experiences objects and gains satisfaction. That substance is
the mind." Even as one and the same person is called by
different names according to the different functions he
performs, so also one and the same mind is called by the
different names: mind, intellect, memory, and egoity, on
account of the difference in the modes -- and not because of
Page 9
any real difference. The mind itself is of the form of all, i.e.,
of soul, God and world; when it becomes of the form of the
Self through knowledge there is release, which is of the nature
of Brahman [?]: this is the teaching.
7
D: If these four -- mind, intellect, memory and egoity --
are one and the same why are separate locations mentioned
for them?
M: It is true that the throat is stated to be the location of the
mind, the face or the heart of the intellect, the navel of the
memory, and the Heart or sarvanga of the egoity; though
differently stated thus yet, for the aggregate of these, that is
the mind or internal organ, the location is the Heart alone.
This is conclusively declared in the scriptures.
8
D: Why is it said that only the mind which is the internal
organ, shines as the form of all, that is of soul, God and world?
M: As instruments for knowing the objects the sense organs
are outside, and so they are called outer senses; and the mind
is called the inner sense because it is inside. But the distinction
between inner and outer is only with reference to the body; in
truth, there is neither inner nor outer. The mind's nature is to
remain pure like ether. What is referred to as the Heart or the
mind is the collocation of the elements (of phenomenal
existence) that appear as inner and outer. So there is no doubt
that all phenomena consisting of names and forms are of the
nature of mind alone. All that appear outside are in reality
inside and not outside; it is in order to teach this that in the
Vedas also all have been described as of the nature of the
Heart. What is called the Heart is no other than Brahman [?].
Page 10
9
D: How can it be said that the Heart is no other than
Brahman?
M: Although the self enjoys its experiences in the states of
waking, dream, and deep sleep, residing respectively in the
eyes, throat and Heart, in reality, however, it never leaves its
principal seat, the Heart. In the Heart-lotus which is of the
nature of all, in other words in the mind-ether, the light of
that Self in the form `I' shines. As it shines thus in everybody,
this very Self is referred to as the witness (sakshi [?]) and the
transcendent (turiya, literally the fourth). The `I-less' Supreme
Brahman [?]which shines in all bodies as interior to the light in
the form `I' is the Self-ether (or knowledge-ether): that alone
is the Absolute Reality. This is the super-transcendent
(turiyatita). Therefore, it is stated that what is called the Heart
is no other than Brahman [?]. Moreover, for the reason that
Brahman [?] shines in the hearts of all souls as the Self, the name
`Heart' is given to Brahman [?].2 The meaning of the word
hridayam [?], when split thus `hrit-ayam', is in fact Brahman [?].
The adequate evidence for the fact that Brahman [?], which shines
as the Self, resides in the hearts of all is that all people indicate
themselves by pointing to the chest when saying `I'.
10
D: If the entire universe is of the form of mind, then does it
not follow that the universe is an illusion? If that be the case,
why is the creation of the universe mentioned in the Vedas?
M: There is no doubt whatsoever that the universe is the
merest illusion. The principal purport of the Vedas is to make
known the true Brahman [?], after showing the apparent universe
Page 11
to be false. It is for this purpose that the Vedas admit the
creation of the world and not for any other reason. Moreover,
for the less qualified persons creation is taught, that is the
phased evolution of prakriti [?] (primal nature), mahat tattva (the
great intellect), tanmatras (the subtle essences), bhutas (the
gross elements), the world, the body, etc., from Brahman [?];
while for the more qualified simultaneous creation is taught,
that is, that this world arose like a dream on account of one's
own thoughts induced by the defect of not knowing oneself
as the Self. Thus, from the fact that the creation of the world
has been described in different ways it is clear that the purport
of the Vedas rests only in teaching the true nature of Brahman [?]
after showing somehow or other the illusory nature of the
universe. That the world is illusory, everyone can directly know
in the state of Realization which is in the form of experience
of one's bliss-nature.
11
D: Is Self-experience possible for the mind, whose nature
is constant change?
M: Since sattva guna (the constituent of prakriti [?] which
makes for purity, intelligence, etc.) is the nature of mind, and
since the mind is pure and undefiled like ether, what is called
mind is, in truth, of the nature of knowledge. When it stays in
that natural (i.e. pure) state, it has not even the name `mind'.
It is only the erroneous knowledge which mistakes one for
another that is called mind. What was (originally) the pure
sattva [?]mind, of the nature of pure knowledge, forgets its
knowledge-nature on account of nescience, gets transformed
into the world under the influence of tamo guna (i.e. the
constituent of prakriti [?] which makes for dullness, inertness,
etc.), being under the influence of rajo guna (i.e. the
constituent of prakriti [?] which makes for activity, passions, etc.),
Page 12
imagines `I am the body, etc.; the world is real', it acquires
the consequent merit and demerit through attachment,
aversion, etc., and, through the residual impressions (vasanas)
thereof, attains birth and death. But the mind, which has got
rid of its defilement (sin) through action without attachment
performed in many past lives, listens to the teaching of
scripture from a true guru, reflects on its meaning, and
meditates in order to gain the natural state of the mental mode
of the form of the Self, i.e., of the form `I am Brahman [?]' which
is the result of the continued contemplation of Brahman [?]. Thus
will be removed the mind's transformation into the world in
the aspect of tamo guna, and its roving therein the aspect of
rajo guna. When this removal takes place the mind becomes
subtle and unmoving. 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; just as a piece of fine silk cloth cannot be stitched
with a heavy crowbar, or as the details of subtle objects cannot
be distinguished by the light of a lamp flame that flickers in
the wind. 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. As without mind
there cannot be experience, it is possible for the purified mind
endowed with the extremely subtle mode (vritti) to experience
the Self-bliss, by remaining in that form (i.e. in the form of
Brahman [?]). Then, that one's Self is of the nature of Brahman [?]
will be clearly experienced.
12
D: Is the aforesaid Self-experience possible, even in the
state of empirical existence, for the mind which has to perform
functions in accordance with its prarabdha (the past karma
which has begun to fructify)?
Page 13
M: A brahmin may play various parts in a drama; yet the
thought that he is a brahmin does not leave his mind. Similarly,
when one is engaged in various empirical acts there should
be the firm conviction `I am the Self', without allowing the
false idea `I am the body, etc.' to rise. If the mind should stray
away from its state, then immediately one should enquire,
`Oh! Oh! We are not the body, etc. Who are we?' and thus
one should reinstate the mind in that (pure) state. 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.
13
D: When there is activity in regard to works, we are neither
the agents of those works nor their enjoyers. The activity is of
the three instruments (i.e., the mind, speech, and body). Could
we remain (unattached) thinking thus?
M: After the mind has been made to stay in the Self which
is its deity, and has been rendered indifferent to empirical
matters because it does not stray away from the Self, how can
the mind think as mentioned above? Do not such thoughts
constitute bondage? When such thoughts arise due to residual
impressions (vasanas), one should restrain the mind from
flowing that way, endeavour to retain it in the Self-state, and
make it turn indifferent to empirical matters. One should not
give room in the mind for such thoughts as: `Is this good? Or,
is that good? Can this be done? Or, can that be done?' One
Page 14
should be vigilant even before such thoughts arise and make
the mind stay in its native state. If any little room is given,
such a (disturbed) mind will do harm to us while posing as
our friend; like the foe appearing to be a friend, it will topple
us down. Is it not because one forgets one's Self that such
thoughts arise and cause more and more evil? While it is true
that to think through discrimination, `I do not do anything;
all actions are performed by the instruments', is a means to
prevent the mind from flowing along thought vasanas [?], does
it not also follow that only if the mind flows along thought
vasanas [?]that it must be restrained through discrimination as
stated before? Can the mind that remains in the Self-state
think as `I' and as `I behave empirically thus and thus'? In all
manner of ways possible one should endeavour gradually not
to forget one's (true) Self that is God. If that is accomplished,
all will be accomplished. The mind should not be directed to
any other matter. Even though one may perform, like a mad
person, the actions that are the result of prarabdha karma [?],
one should retain the mind in the Self-state without letting
the thought `I do' arise. Have not countless bhaktas (devotees)
performed their numerous empirical functions with an attitude
of indifference?
14
D: What is the real purport of sannyasa (renunciation)?
M: Sannyasa [?] is only the renunciation of the `I-thought',
and not the rejection of the external objects. He who has
renounced (the `I-thought') thus, remains the same whether
he is alone or in the midst of the extensive samsara (empirical
world). Just as when the mind is concentrated on some object,
it does not observe other things even though they may be
proximate, so also, although the sage may perform any
number of empirical acts, in reality he performs nothing,
Page 15
because he makes the mind rest in the Self without letting
the `I-thought' arise. Even as in a dream one appears to fall
head downwards, while in reality one is unmoving, so also
the ignorant person, i.e., the person for whom the `I-thought'
has not ceased, although he remains alone in constant
meditation, is in fact one who performs all empirical actions.3
Thus the wise ones have said.
15
D: The mind, sense-organs, etc., have the ability to
perceive; yet why are they regarded as perceived objects?
M:
| Drik [?] (Knower) | Drisya [?](Known object) |
| 1 The seer | Pot (i.e., the seen object) |
| Further, | |
| 2 The eye organ | Body, Pot, etc. |
| 3 The sense of sight | The eye organ |
| 4 The mind | The sense of sight |
| 5 The individual soul | The mind |
| 6 Consciousness (the Self) | The individual soul |
know all objects, we are said to be drik [?](knower). The
categories including pot, etc., are the objects seen, since they
are what are known. In the table of `knowledge: ignorance
(i.e., knower-known)' given above, among the knowers and
Page 16
objects of knowledge, it is seen that one is knower in relation
to another; yet, since that one is object in relation to another,
none of those categories is, in reality, the knower. Although
we are said to be the `knower' because we know all, and not
the `known' because we are not known by anything else, we
are said to be the `knower' only in relation to the known
objects. In truth, however, what is called the `known' is not
apart from us. And so we are the Reality that transcends those
two (the knower and the known). All the others fall within
the knower-known categories.
16
D: How do egoity, soul, self, and Brahman come to be
identified?
M:
| The Example | The Exemplified |
| 1 The iron-ball | Egoity |
| 2 The heated iron-ball | The soul which appears as a superimposition on the Self |
| 3 The fire that is in the | The light of conscious- |
| heated iron-ball | ness, i.e. the immutable Brahman [?], which shines in the soul in every body |
| 4 The flame of fire which remains as one | The all pervading Brah- man which remains as one |
soul, witness, and all-witness come to be identified.
Just as in the wax lump that is with the smith numerous and
varied metal particles lie included and all of them appear to be
one wax lump, so also in deep sleep the gross and subtle bodies
Page 17
of all the individual souls are included in the cosmic maya [?]which
is nescience, of the nature of sheer darkness, and since the souls
are resolved in the Self becoming one with It, they see
everywhere darkness alone. From the darkness of sleep, the
subtle body, viz. egoity, and from that (egoity) the gross body
arise respectively. Even as the egoity arises, it appears
superimposed on the nature of the Self, like the heated iron-
ball. Thus, without the soul (jiva) which is the mind or egoity
that is conjoined with the Consciousness-light, there is no
witness of the soul, viz. the Self, and without the Self there is
no Brahman [?] that is the all-witness. Just as when the iron-ball is
beaten into various shapes by the smith, the fire that is in it
does not change thereby in any manner, even so the soul may
be involved in ever so many experiences and undergo pleasures
and pains, and yet the Self-light that is in it does not change in
the least thereby, and like the ether it is the all-pervasive pure
knowledge that is one, and it shines in the Heart as Brahman [?].
17
D: How is one to know that in the Heart the Self itself
shines as Brahman?
M: Just as the elemental ether within the flame of a lamp is
known to fill without any difference and without any limit both
the inside and the outside of the flame, so also the knowledge-
ether that is within the Self-light in the Heart fills without any
difference and without any limit both the inside and the outside
of that Self-light. This is what is referred to as Brahman [?].
18
D: How do the three states of experience, the three bodies,
etc., which are imaginations, appear in the Self-light which is
one, unitary and self-luminous? Even if they should appear,
how is one to know that the Self alone remains ever unmoving?
Self-enquiry
18
M:
| The Example | The Exemplified |
| 1 The lamp | The Self |
| 2 The door | Sleep |
| 3 The doorstep | Mahat tattva |
| 4 The inner wall | Nescience or the causal body |
| 5 The mirror | The egoity |
| 6 The windows | The five cognitive sense organs |
| 7. The inner chamber | Deep sleep in which the causal body is manifest |
| 8. The middle chamber | Dream in which the subtle body is manifest |
| 9. The outer court | Waking state in which the gross body is manifest |
the inner chamber, i.e., the causal body (7) that is endowed
with nescience as the inner wall (4) and sleep as the door (2);
when by the vital principle as conditioned by time, karma [?],
Page 19
etc., the sleep-door is opened, there occurs a reflection of the
Self in the egoity-mirror (5) that is placed next to the doorstep
-- mahat tattva (3); the egoity-mirror thus illumines the
middle chamber, i.e., the dream state (8), and, through the
windows which are the five cognitive sense-organs (6), the
outer court, i.e., the waking state (9). When, again, by the
vital principle as conditioned by time, karma [?], etc., the sleep-
door gets shut, the egoity ceases along with waking and dream,
and the Self alone ever shines. The example just given explains
how the Self is unmoving, how there is difference between
the Self and the egoity and how the three states of experience,
the three bodies, etc., appear.
19
D: Although I have listened to the explanation of the
characteristics of enquiry in such great detail, my mind has
not gained even a little peace. What is the reason for this?
M: The reason is the absence of strength or one-pointedness
of the mind.
20
D: What is the reason for the absence of mental strength?
M: The means that make one qualified for enquiry are
meditation, yoga, etc. One should gain proficiency in these
through graded practice, and thus secure a stream of mental
modes that is natural and helpful. When the mind that has
become ripe in this manner, hears about this enquiry, it will at
once realize its true nature which is the Self, and remain in
perfect peace, without deviating from that state. To a mind
which has not become ripe, immediate realization and peace
are hard to gain through hearing about the enquiry. Yet, if one
practises the means for mind control for some time, peace of
mind can be obtained eventually.
Page 20
21
D: Of the means for mind control, which is the most important?
M: Breath control is the means for mind control.
22
D: How is breath to be controlled?
M: Breath can be controlled either by absolute retention of
breath (kevala kumbhaka) or by regulation of breath
(pranayama).
23
D: What is absolute retention of breath?
M: It is making the vital air stay firmly in the Heart, even
without exhalation and inhalation. This is achieved through
meditation on the vital principle, etc.
24
D: What is regulation of breath?
M: It is making the vital air stay firmly in the Heart through
exhalation, inhalation and retention, according to the
instructions given in the yoga texts.
25
D: How is breath control the means for mind control?
M: There is no doubt that breath control is the means for
mind control, because the mind, like breath, is a part of air,
because the nature of mobility is common to both, because
the place of origin is the same for both, and because when
one of them is controlled the other gets controlled.
26
D: Since breath control leads only to quiescence of the
mind (manolaya) and not to its destruction (manonasa), how
Page 21
can it be said that breath control is the means for enquiry
which aims at the destruction of mind?
M: The scriptures teach the means for gaining Self-realization
in two modes -- as the yoga with eight limbs (ashtanga yoga)
and as knowledge with eight limbs (ashtanga jnana). By
regulation of breath (pranayama) or by absolute retention
thereof (kevala kumbhaka), which is one of the limbs of yoga,
the mind gets controlled. Without leaving the mind at that, if
one practises the further discipline such as withdrawal of the
mind from external objects (pratyahara), then at the end, Self-
realization which is the fruit of enquiry will surely be gained.
27
D: What are the limbs of yoga?
M: Yama, niyama, asana, pranayama, pratyahara, dharana,
dhyana, and samadhi. Of these --
(1) Yama [?]: This stands for the cultivation of such principles of
good conduct as nonviolence (ahimsa), truth (satya), non-stealing
(asteya), celibacy (Brahmacharya), and non-possession (aparigraha).
(2) Niyama [?]: This stands for the observance of such rules
of good conduct as purity (saucha), contentment (santosha),
austerity (tapas), study of the sacred texts (svadhyaya), and
devotion to God (Isvarapranidhana).4
(3) Asana [?]: Of the different postures, eighty-four are the
main ones. Of these, again, four, viz., simha, bhadra,
padma, and siddha [?]5 are said to be excellent. Of these too,
Page 22
it is only siddha [?], that is the most excellent. Thus the yoga
texts declare.
(4) Pranayama [?]: According to the measures prescribed in
the sacred texts, exhaling the vital air is rechaka, inhaling is
puraka and retaining it in the Heart is kumbhaka. As regards
`measure', some texts say that rechaka and puraka should be
equal in measure, and kumbhaka twice that measure, while
other texts say that if rechaka is one measure, puraka should
be of two measures, and kumbhaka of four. By `measure' what
is meant is the time that would be taken for the utterance of
the Gayatri mantra once. Thus pranayama [?] consisting of
rechaka, puraka, and kumbhaka, should be practised daily
according to ability, slowly and gradually. Then, there would
arise for the mind a desire to rest in happiness without moving.
After this, one should practise pratyahara [?].
(5) Pratyahara [?]: This is regulating the mind by preventing
it from flowing towards the external names and forms. The
mind, which had been till then distracted, now becomes
controlled. The aids in this respect are (1) meditation on the
pranava, (2) fixing the attention betwixt the eyebrows,
(3) looking at the tip of the nose, and (4) reflection on the
nada. The mind that has thus become one-pointed will be fit
to stay in one place. After this, dharana should be practised.
(6) Dharana: This is fixing the mind in a locus which
is fit for meditation. The loci that are eminently fit for
meditation are the Heart and Brahmarandhra (aperture in the
crown of the head). One should think that in the middle of the
eight-petalled lotus6 that is at this place, there shines, like a
Page 23
flame, the Deity which is the Self, i.e., Brahman [?], and fix the
mind therein. After this, one should meditate.
(7) Dhyana [?]: This is meditation, through the `I am He'
thought, that one is not different from the nature of the
aforesaid flame. Even, thus, if one makes the enquiry `Who
am I?', then, as the scripture declares, `The Brahman [?] which
is everywhere shines in the Heart as the Self that is the witness
of the intellect', one would realize that it is the Divine Self
that shines in the Heart as `I-I'. This mode of reflection is the
best meditation.
(8) Samadhi: As a result of the fruition of the aforesaid
meditation, the mind gets resolved in the object of meditation
without harbouring the ideas `I am such and such; I am doing
this and this'. This subtle state in which even the thought `I-I'
disappears is samadhi. If one practises this everyday, seeing
to it that sleep does not supervene, God will soon confer on
one the supreme state of quiescence of mind.
28
D: What is the purport of the teaching that in pratyahara
one should meditate on the pranava?
M: The purport of prescribing meditation on the pranava
is this. The pranava is Omkara consisting of three and a half
matras, viz., a, u, m, and ardha matra. Of these, a stands for
the waking state, Visva jiva, and the gross body; u stands for
the dream state, Taijasa jiva, and the subtle body; m stands
for the sleep state, Prajna jiva, and the causal body; the ardha
matra represents the Turiya [?] which is the self or `I-nature';
and what is beyond that is the state of Turiyatita, or pure Bliss.
The fourth state which is the state of `I-nature' was referred
to in the section on meditation (dhyana). This has been
variously described -- as of the nature of amatra which
Page 24
includes the three matras, a, u, and m; as maunakshara
(silence-syllable); as ajapa (as muttering without muttering)
and as the advaita mantra which is the essence of all mantras
such as Panchakshara. In order to get at this true significance,
one should meditate on the pranava. This is meditation which
is of the nature of devotion consisting in reflection on the
truth of the Self. The fruition of this process is samadhi which
yields release, which is the state of unsurpassed bliss. The
revered Gurus also have said that release is to be gained only
by devotion which is of the nature of reflection on the truth of
the Self.
29
D: What is the purport of teaching that one should meditate,
through the `I am He' thought, on the truth that one is not
different from the self-luminous Reality that shines like a flame?
M: (a) The purport of teaching that one should cultivate
the idea that one is not different from the self-luminous Reality
is this: Scripture defines meditation in these words, `In the
middle of the eight petalled Heart lotus which is of the nature
of all, and which is referred to as Kailasa, Vaikunta, and
Paramapada, there is the Reality which is of the size of the
thumb, which is dazzling like lightning and which shines like
a flame. By meditating on it, a person gains immortality.' From
this we should know that by such meditation one avoids the
defects of (1) the thought of difference, of the form `I am
different, and that is different', (2) the meditation on what is
limited, (3) the idea that the Real is limited, and (4) that it is
confined to one place.
(b) The purport of teaching that one should meditate with
the `I am He' (sahaham, Soham) thought is this: sah is the
supreme Self, aham [?] is the Self that is manifest as `I'. The jiva [?]
Page 25
which is the Sivalinga resides in the Heart-lotus which is its
seat situated in the body which is the city of Brahman [?]; the
mind which is of the nature of egoity, goes outward identifying
itself with the body, etc. Now, the mind should be resolved in
the Heart, i.e., the I-sense that is placed in the body, etc.,
should be got rid of; when one thus enquires `Who am I?',
remaining undisturbed, in that state, the Self-nature becomes
manifest in a subtle manner as `I-I'; that Self-nature is all and
yet none, and is manifest as the supreme Self everywhere
without the distinction of inner and outer; that shines like a
flame, as was stated above, signifying the truth `I am
Brahman [?]'. If, without meditating on that as being identical
with oneself, one imagines it to be different, ignorance will
not leave. Hence, the identity-meditation is prescribed.
If one meditates for a long time, without disturbance, on
the Self ceaselessly, with the `I am He' thought which is the
technique of reflection on the Self, the darkness of ignorance
which is in the Heart and all the impediments which are but
the effects of ignorance will be removed, and the plenary
wisdom will be gained.7
Thus, realizing the Reality in the Heart-cave which is in
the city (of Brahman [?]), viz. the body, is the same as realizing
the all-perfect God.
In the city with nine gates, which is the body, the wise one
resides at ease.8
The body is the temple; the jiva [?] is God (Siva). If one
worships him with the `I am He' thought, one will gain release.
Page 26
The body which consists of the five sheaths is the cave, the
Supreme that resides there is the Lord of the cave. Thus the
scriptures declare.
Since the Self is the reality of all the gods, the meditation
on the Self which is oneself is the greatest of all meditations.
All other meditations are included in this. It is for gaining
this that the other meditations are prescribed. So, if this is
gained, the others are not necessary. Knowing one's Self is
knowing God. Without knowing one's Self that meditates,
imagining that there is a deity which is different and meditating
on it, is compared by the great ones to the act of measuring
with one's foot one's own shadow, and to the search for a
trivial conch after throwing away a priceless gem that is
already in one's possession.9
30
D: Even though the Heart and the Brahmarandhra alone
are the loci fit for meditation, could one meditate, if necessary,
on the six mystic centres (adharas)?
M: The six mystic centres, etc., which are said to be loci of
meditation, are but products of imagination. All these are
meant for beginners in yoga. With reference to meditation on
the six centres, the Sivayogins say, `God, who is of the nature
of the non-dual, plenary, Consciousness-Self, manifests,
sustains and resolves us all. It is a great sin to spoil that Reality
by superimposing on it various names and forms such as
Ganapati, Brahma, Vishnu, Rudra, Maheswara and Sadasiva',
and the Vedantins declare, `All those are but imaginations of
Page 27
the mind.' Therefore, if one knows one's Self which is of the
nature of consciousness that knows everything, one knows
everything. The great ones have also said: `When that One is
known as it is in Itself, all that has not been known becomes
known.' If we who are endowed with various thoughts meditate
on God that is the Self, we would get rid of the plurality of
thoughts by that one thought; then, even that one thought
would vanish. This is what is meant by saying that knowing
one's Self is knowing God. This knowledge is release.
31
D: How is one to think of the Self?
M: The Self is self-luminous without darkness and light,
and is the reality which is self-manifest. Therefore, one should
not think of it as this or as that. The very thought of thinking
will end in bondage. The purport of meditation on the Self is
to make the mind take the form of the Self. In the middle of
the Heart-cave the pure Brahman [?] is directly manifest as the
Self in the form of `I-I'. Can there be greater ignorance than
to think of it in manifold ways, without knowing it as
aforementioned?
32
D: It was stated that Brahman is manifest as the Self in the
form of `I-I', in the Heart. To facilitate an understanding of
this statement, can it be still further explained?
M: Is it not within the experience of all that during deep
sleep, swoon, etc., there is no knowledge whatsoever, i.e.,
neither Self-knowledge nor other-knowledge? Afterwards,
when there is experience of the form `I have woken up from
sleep' or `I have recovered from swoon' -- is that not a mode
of specific knowledge that has arisen from the aforementioned
distinctionless state? This specific knowledge is called vijnana [?].
Page 28
This vijnana [?]becomes manifest only as pertaining to either
the Self or the not-self, and not by itself. When it pertains to
the Self, it is called true knowledge, knowledge in the form
of that mental mode whose object is the Self, or knowledge
which has for its content the unitary (Self); and when it relates
to the not-self, it is called ignorance. The state of this vijnana [?],
when it pertains to the Self and is manifest as of the form of
the Self, is said to be the `I-manifestation'. This manifestation
cannot take place as apart from the Real (i.e., the Self). It is
this manifestation that serves as the mark for the direct
experience of the Real. Yet, this by itself cannot constitute the
state of being the Real. That, depending on which this
manifestation takes place is the basic Reality which is also
called prajnana. The Vedantic text `prajnanam brahma'
teaches the same truth.
Know this as the purport of the scripture also. The Self
which is self-luminous and the witness of everything manifests
itself as residing in the vijnanakosa (sheath of the intellect).
By the mental mode which is impartite, seize this Self as your
goal and enjoy it as the Self.
33
D: What is that which is called the inner worship or worship
of the attributeless?
M: In texts such as the Ribhu Gita, the worship of the
attributeless has been elaborately explained (as a separate
discipline). Yet, all disciplines such as sacrifice, charity,
austerity, observance of vows, japa, yoga and puja, are, in
effect, modes of meditation of the form `I am Brahman [?]'. So,
in all the modes of disciplines, one should see to it that one
does not stray away from the thought `I am Brahman [?]'. This
is the purport of the worship of the attributeless.
Page 29
34
D: What are the eight limbs of knowledge (jnana ashtanga)?
M: The eight limbs are those which have been already
mentioned, viz., yama, niyama etc., but differently defined:
(1) Yama [?]: This is controlling the aggregate of sense-organs,
realizing the defects that are present in the world consisting
of the body, etc.
(2) Niyama [?]: This is maintaining a stream of mental modes
that relate to the Self and rejecting the contrary modes. In
other words, it means love that arises uninterruptedly for the
Supreme Self.
(3) Asana [?]: That with the help of which constant meditation
on Brahman [?] is made possible with ease is asana [?].
(4) Pranayama [?]: Rechaka (exhalation) is removing the two
unreal aspects of name and form from the objects constituting
the world, the body etc., puraka (inhalation) is grasping the
three real aspects, existence, consciousness and bliss, which
are constant in those objects, and kumbhaka is retaining those
aspects thus grasped.
(5) Pratyahara [?]: This is preventing name and form which
have been removed from re-entering the mind.
(6) Dharana: This is making the mind stay in the Heart,
without straying outward, and realizing that one is the Self
itself which is Existence-Consciousness-Bliss.
(7) Dhyana [?]: This is meditation of the form `I am only pure
consciousness'. That is, after leaving aside the body which
consists of five sheaths, one enquires `Who am I?', and as a
result of that, one stays as `I' which shines as the Self.
Page 30
(8) Samadhi: When the `I-manifestation' also ceases, there
is (subtle) direct experience. This is samadhi.
For pranayama [?], etc., detailed here, the disciplines such as
asana [?], etc., mentioned in connection with yoga are not necessary.
The limbs of knowledge may be practised at all places and at all
times. Of yoga and knowledge, one may follow whichever is
pleasing to one, or both, according to circumstances. The great
teachers say that forgetfulness is the root of all evil, and is death
for those who seek release,10 so one should rest the mind in one's
Self and should never forget the Self: this is the aim. If the mind
is controlled, all else can be controlled. The distinction between
yoga with eight limbs and knowledge with eight limbs has been
set forth elaborately in the sacred texts; so only the substance of
this teaching has been given here.
35
D: Is it possible to practise at the same time the pranayama
belonging to yoga and the pranayama pertaining to
knowledge?
M: So long as the mind has not been made to rest in the
Heart, either through absolute retention (kevala kumbhaka)
or through enquiry, rechaka, puraka etc., are needed. Hence,
the pranayama [?] of yoga is to be practised during training, and
the other pranayama [?] may be practised always. Thus, both
may be practised. It is enough if the yogic pranayama is
practised till skill is gained in absolute retention.
36
D: Why should the path to release be differently taught?
Will it not create confusion in the minds of aspirants?
Page 31
M: Several paths are taught in the Vedas to suit the different
grades of qualified aspirants. Yet, since release is but the
destruction of the mind, all efforts have for their aim the control
of mind. Although the modes of meditation may appear to be
different from one another, in the end all of them become
one. There is no need to doubt this. One may adopt that path
which suits the maturity of one's mind.
The control of prana [?] which is yoga, and the control of
mind which is jnana [?]11 -- these are the two principal means
for the destruction of the mind. To some, the former may
appear easy, and to others the latter. Yet, jnana [?] is like subduing
a turbulent bull by coaxing it with green grass, while yoga is
like controlling it through the use of force. Thus the wise
ones say that of the three grades of qualified aspirants, the
highest reach the goal by making the mind firm in the Self
through determining the nature of the real by Vedantic enquiry
and by looking upon one's self and all things as of the nature
of the Real; the mediocre by making the mind stay in the
Heart through kevala kumbhaka [?] and meditating for a long
time on the Real; and the lowest grade, by gaining that state
in a gradual manner through breath-control, etc.
The mind should be made to rest in the Heart till the
destruction of the `I-thought' which is of the form of
ignorance, residing in the Heart. This itself is jnana [?]; this alone
is dhyana [?] also. The rest are a mere digression of words,
digression of the texts. Thus the scriptures proclaim.
Therefore, if one gains the skill of retaining the mind in one's
Self through some means or other, one need not worry about
other matters.
Page 32
The great teachers also have taught that the devotee is
greater than the yogi12 and that the means to release is devotion,
which is of the nature of reflection on one's own Self.13
Thus, it is the path of realizing Brahman [?] that is variously
called Dahara vidya [?], Brahma Vidya, Atma vidya, etc. What
more can be said than this? One should understand the rest by
inference.
The scriptures teach in different modes. After analysing
all those modes the great ones declare this to be the shortest
and the best means.
37
D: By practising the disciplines taught above, one may get
rid of the obstacles that are in the mind, viz., ignorance, doubt,
error, etc., and thereby attain quiescence of mind. Yet, there is
one last doubt. After the mind has been resolved in the Heart,
there is only consciousness shining as the plenary reality. When
thus the mind has assumed the form of the Self, who is there
to enquire? Such enquiry would result in self-worship. It would
be like the story of the shepherd searching for the sheep that
was all the time on his shoulders!
M: The jiva [?] itself is Siva; Siva Himself is the jiva [?]. It is true
that the jiva [?] is no other than Siva. When the grain is hidden
inside the husk, it is called paddy; when it is dehusked, it is
called rice. Similarly, so long as one is bound by karma [?] one
remains a jiva [?]; when the bond of ignorance is broken, one
shines as Siva, the Deity. Thus declares a scriptural text.
Accordingly, the jiva [?] which is mind, is in reality the pure
Page 33
Self; but, forgetting this truth, it imagines itself to be an
individual soul and gets bound in the shape of mind. So its
search for the Self, which is itself, is like the search for the
sheep by the shepherd. But still, the jiva [?] which has forgotten
itself will not become the Self through mere mediate
knowledge. By the impediment caused by the residual
impressions gathered in previous births, the jiva [?] forgets again
and again its identity with the Self and gets deceived,
identifying itself with the body, etc. Will a person become a
high officer by merely looking at him? Is it not by steady
effort in that direction that he could become a highly placed
officer? Similarly, the jiva [?], which is in bondage through mental
identification with the body, etc., should put forth effort in
the form of reflection on the Self in a gradual and sustained
manner; and when thus the mind gets destroyed, the jiva [?] would
become the Self.14
The reflection on the Self which is thus practised constantly
will destroy the mind, and thereafter will destroy itself like
the stick that is used to kindle the cinders burning a corpse. It
is this state that is called release.
38
D: If the jiva is by nature identical with the Self, what is it
that prevents the jiva from realizing its true nature?
M: It is forgetfulness of the jiva's true nature; this is known
as the power of veiling.
39
D: If it is true that the jiva has forgotten itself, how does
the `I-experience' arise for all?
Page 34
M: The veil does not completely hide the jiva [?];15 it only
hides the Self-nature of `I' and projects the `I am the body'
notion; but it does not hide the Self's existence which is `I',
and which is real and eternal.
40
D: What are the characteristics of the jivanmukta (the
liberated in life) and the videhamukta (the liberated at death)?
M: `I am not the body. I am Brahman [?] which is manifest as
the Self. In me who am the plenary Reality,16 the world
consisting of bodies, etc., is a mere appearance, like the blue
of the sky'. He who has realized the truth thus is a jivanmukta.
Yet, so long as his mind has not been resolved, there may
arise some misery for him because of relation to objects on
account of prarabdha (karma which has begun to fructify
and whose result is the present body), and as the movement
of mind has not ceased there will not be also the experience
of bliss. The experience of Self is possible only for the mind
that has become subtle and unmoving as a result of prolonged
meditation. He who is thus endowed with a mind that has
become subtle, and who has the experience of the Self is called
a jivanmukta. It is the state of jivanmukti that is referred to as
the attributeless Brahman [?] and as the Turiya [?]. When even the
subtle mind gets resolved, and experience of self ceases, and
when one is immersed in the ocean of bliss and has become
one with it without any differentiated existence, one is called
a videhamukta [?]. It is the state of videhamukti [?] that is referred to
as the transcendent attributeless Brahman [?] and as the
transcendent Turiya [?]. This is the final goal. Because of the
grades in misery and happiness, the released ones, the
Page 35
jivanmuktas and videhamuktas, may be spoken of as belonging
to four categories -- Brahmavid, Brahmavara, Brahmavariya
and Brahmavarishtha. But these distinctions are from the
standpoint of the others who look at them; in reality, however,
there are no distinctions in release gained through jnana [?].
OBEISANCE
MAY THE FEET OF RAMANA, THE MASTER,
WHO IS THE GREAT SIVA HIMSELF
AND IS ALSO IN HUMAN FORM,
FLOURISH FOR EVER!
(Translated by Prof. T. M. P. Mahadevan)
Page 36