Who Am I? - (Nan Yar?)
The Teachings of Bhagavan Sri
Ramana Maharshi
Translation by Dr. T. M. P. MAHADEVAN
from the original Tamil
Published by
V. S. RAMANAN
PRESIDENT, BOARD OF TRUSTEES
SRI RAMANASRAMAM
TIRUVANNAMALAI, S. INDIA
INTRODUCTION
"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 one 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 Master 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
the questions put to him by gestures, and when
these were not understood, by writing. As recollected
and recorded by Sri Sivaprakasam Pillai, there
were fourteen questions with answers to them
given by Bhagavan. This record was first published
by Sri Pillai in 1923, 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.
'Who am I?' has been published several times
subsequently. We find thirty questions and answers
in some editions and twenty-eight in others.
There is also another published version in which
the questions are not given, and the teachings
are rearranged in the form of an essay. The
extant English translation is of this essay.
The present rendering is of the text in the
form of twenty-eight questions and answers.
Along with Vicharasangraham (Self-Enquiry),
Nan Yar (Who am I?) constitutes the first set
of instructions in the Master's own words. These
two are the only prose-pieces among Bhagavan's
Works. They clearly set forth the central teaching
that the direct path to liberation is Self-enquiry.
The particular mode in which the enquiry is
to be made is lucidly set forth in Nan Yar.
The mind consists of thoughts. The 'I' thought
is the first to arise in the mind. When the
enquiry ' Who am I?' is persistently pursued,
all other thoughts get destroyed, and finally
the 'I' thought itself vanishes leaving the
supreme non-dual Self alone. The false identification
of the Self with the phenomena of non-self such
as the body and mind thus ends, and there is
illumination, Sakshatkara. The process of enquiry
of course, is not an easy one. As one enquires
'Who am I?', other thoughts will arise; but
as these arise, one should not yield to them
by following them , on the contrary, one should
ask 'To whom do they arise ?' In order to do
this, one has to be extremely vigilant. Through
constant enquiry one should make the mind stay
in its source, without allowing it to wander
away and get lost in the mazes of thought created
by itself. All other disciplines such as breath-control
and meditation on the forms of God should be
regarded as auxiliary practices. They are useful
in so far as they help the mind to become quiescent
and one-pointed.
For the mind that has gained skill
in concentration, Self-enquiry becomes comparatively
easy. It is by ceaseless enquiry that the thoughts
are destroyed and the Self realized - the plenary
Reality in which there is not even the 'I' thought,
the experience which is referred to as "Silence".
This, in substance, is Bhagavan
Sri Ramana Maharshi's teaching in Nan Yar (Who
am I?).
T. M. P. MAHADEVAN
University of Madras
June 30, 1982
Om Namo Bhagavathe Sri Ramanaya
Who Am I? - (Nan Yar?)
As all living beings desire to
be happy always, without misery, as in the case
of everyone there is observed supreme love for
one's self, and as happiness alone is the cause
for love, in order 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 one's self. For that, the path
of knowledge, the inquiry of the form "Who
am I?", is the principal means.
1 . Who am I ?
The gross body which is composed
of the seven humours (dhatus), I am not; the
five cognitive sense organs, viz. the senses
of hearing, touch, sight, taste, and smell,
which apprehend their respective objects, viz.
sound, touch, colour, taste, and odour, I am
not; the five cognitive sense-organs, viz. the
organs of speech, locomotion, grasping, excretion,
and procreation, which have as their respective
functions speaking, moving, grasping, excreting,
and enjoying, I am not; the five vital airs,
prana, etc., which perform respectively the
five functions of in-breathing, etc., I am not;
even the mind which thinks, I am not; the nescience
too, which is endowed only with the residual
impressions of objects, and in which there are
no objects and no functioning's, I am not.
2. If I am none of these, then
who am I?
After negating all of the above-mentioned
as 'not this', 'not this', that Awareness which
alone remains - that I am.
3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss
4. When will the realization of
the Self be gained?
When the world which is what-is-seen
has been removed, there will be realization
of the Self which is the seer.
5. Will there not be realization
of the Self even while the world is there (taken
as real)?
There will not be.
6. Why?
The seer and the object seen are
like the rope and the snake. Just as the knowledge
of the rope which is the substrate will not
arise unless the false knowledge of the illusory
serpent goes, so the realization of the Self
which is the substrate will not be gained unless
the belief that the world is real is removed.
7. When will the world which is
the object seen be removed?
When the mind, which is the cause
of all cognition's and of all actions, becomes
quiescent, the world will disappear.
8. What is the nature of the mind?
What is called 'mind' is a wondrous
power residing in the Self. It causes all thoughts
to arise. Apart from thoughts, there is no such
thing as mind. Therefore, thought is the nature
of mind. Apart from thoughts, there is no independent
entity called the world. In deep sleep there
are no thoughts, and there is no world. In the
states of waking and dream, there are thoughts,
and there is a world also. Just as the spider
emits the thread (of the web) out of itself
and again withdraws it into itself, likewise
the mind projects the world out of itself and
again resolves it into itself. When the mind
comes out of the Self, the world appears. Therefore,
when the world appears (to be real), the Self
does not appear; and when the Self appears (shines)
the world does not appear. When one persistently
inquires into the nature of the mind, the mind
will end leaving the Self (as the residue).
What is referred to as the Self is the Atman.
The mind always exists only in dependence on
something gross; it cannot stay alone. It is
the mind that is called the subtle body or the
soul (jiva).
9. What is the path of inquiry
for understanding the nature of the mind?
That which rises as 'I' in this
body is the mind. If one inquires as to where
in the body the thought 'I' rises first, one
would discover that it rises in the heart. That
is the place of the mind's origin. Even if one
thinks constantly 'I' 'I', one will be led to
that place. Of all the thoughts that arise in
the mind, the 'I' thought is the first. It is
only after the rise of this that the other thoughts
arise. It is after the appearance of the first
personal pronoun that the second and third personal
pronouns appear; without the first personal
pronoun there will not be the second and third.
10. How will the mind become quiescent?
By the inquiry '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.
11. What is the means for constantly
holding on to the thought 'Who am I?'
When other thoughts arise, 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" (antar-mukha).
Letting the mind go out of the Heart is known
as "externalisation" (bahir-mukha).
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).
12. Are there no other means for
making the mind quiescent?
Other than inquiry, there are
no adequate means. If through other means it
is sought to control the mind, the mind will
appear to be controlled, but will again go forth.
Through the control of breath also, the mind
will become quiescent; but it will be quiescent
only so long as the breath remains controlled,
and when the breath resumes the mind also will
again start moving and will wander as impelled
by residual impressions. The source is the same
for both mind and breath. Thought, indeed, is
the nature of the mind. The thought "I"
is the first thought of the mind; and that is
egoity. It is from that whence egoity originates
that breath also originates. Therefore, when
the mind becomes quiescent, the breath is controlled,
and when the breath is controlled the mind becomes
quiescent. But in deep sleep, although the mind
becomes quiescent, the breath does not stop.
This is because of the will of God, so that
the body may be preserved and other people may
not be under the impression that it is dead.
In the state of waking and in samadhi, when
the mind becomes quiescent the breath is controlled.
Breath is the gross form of mind. Till the time
of death, the mind keeps breath in the body;
and when the body dies the mind takes the breath
along with it. Therefore, the exercise of breath-control
is only an aid for rendering the mind quiescent
(manonigraha); it will not destroy the mind
(manonasa).
Like the practice of breath-control.
meditation on the forms of God, repetition of
mantras, restriction on food, etc., are but
aids for rendering the mind quiescent.
Through meditation on the forms
of God and through repetition of mantras, the
mind becomes one-pointed. The mind will always
be wandering. Just as when a chain is given
to an elephant to hold in its trunk it will
go along grasping the chain and nothing else,
so also when the mind is occupied with a name
or form it will grasp that alone. When the mind
expands in the form of countless thoughts, each
thought becomes weak; but as thoughts get resolved
the mind becomes one-pointed and strong; for
such a mind Self-inquiry will become easy. Of
all the restrictive rules, that relating to
the taking of sattvic food in moderate quantities
is the best; by observing this rule, the sattvic
quality of mind will increase, and that will
be helpful to Self-inquiry.
13. The residual impressions (thoughts)
of objects appear wending like the waves of
an ocean. When will all of them get destroyed?
As the meditation on the Self
rises higher and higher, the thoughts will get
destroyed.
14. Is it possible for the residual
impressions of objects that come from beginningless
time, as it were, to be resolved, and for one
to remain as the pure 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. There
are not two minds - one good and the other evil;
the mind is only one. It is the residual impressions
that are of two kinds - auspicious and inauspicious.
When the mind is under the influence of auspicious
impressions it is called good; and when it is
under the influence of inauspicious impressions
it is regarded as evil.
The mind should not be allowed
to wander towards worldly objects and what concerns
other people. However bad other people may be,
one should bear no hatred for them. Both desire
and hatred should be eschewed. All that one
gives to others one gives to one's self. If
this truth is understood who will not give to
others? When one's self arises all arises; when
one's self becomes quiescent all becomes quiescent.
To the extent we behave with humility, to that
extent there will result good. If the mind is
rendered quiescent, one may live anywhere.
15. How long should inquiry be
practised?
As long as there are impressions
of objects in the mind, so long the inquiry
"Who am I?" is required. As thoughts
arise they should be destroyed then and there
in the very place of their origin, through inquiry.
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.
16. What is the nature of the
Self?
What exists in truth is the Self
alone. The world, the individual soul, and God
are appearances in it. like silver in mother-of-pearl,
these three appear at the same time, and disappear
at the same time. The Self is that where there
is absolutely no "I" thought. That
is called "Silence". The Self itself
is the world; the Self itself is "I";
the Self itself is God; all is Siva, the Self.
17. Is not everything the work
of God?
Without desire, resolve, or effort,
the sun rises; and in its mere presence, the
sun-stone emits fire, the lotus blooms, water
evaporates; people perform their various functions
and then rest. Just as in the presence of the
magnet the needle moves, it is by virtue of
the mere presence of God that the souls governed
by the three (cosmic) functions or the fivefold
divine activity perform their actions and then
rest, in accordance with their respective karmas.
God has no resolve; no karma attaches itself
to Him. That is like worldly actions not affecting
the sun, or like the merits and demerits of
the other four elements not affecting all pervading
space.
18. Of the devotees, who is the
greatest?
He who gives himself up to the
Self that is God is the most excellent devotee.
Giving one's self up to God means remaining
constantly in the Self without giving room for
the rise of any thoughts other than that of
the Self. Whatever burdens are thrown on God,
He bears them. Since the supreme power of God
makes all things move, why should we, without
submitting ourselves to it, constantly worry
ourselves with thoughts as to what should be
done and how, and what should not be done and
how not? We know that the train carries all
loads, so after getting on it why should we
carry our small luggage on our head to our discomfort,
instead of putting it down in the train and
feeling at ease?
19. What is non-attachment?
As thoughts arise, destroying
them utterly without any residue in the very
place of their origin is non-attachment. Just
as the pearl-diver ties a stone to his waist,
sinks to the bottom of the sea and there takes
the pearls, so each one of us should be endowed
with non-attachment, dive within oneself and
obtain the Self-Pearl.
20. Is it not possible for God
and the Guru to effect the release of a soul?
God and the Guru will only show
the way to release; they will not by themselves
take the soul to the state of release. In truth,
God and the Guru are not different. Just as
the prey which has fallen into the jaws of a
tiger has no escape, so those who have come
within the ambit of the Guru's gracious look
will be saved by the Guru and will not get lost;
yet, each one should by his own effort pursue
the path shown by God or Guru and gain release.
One can know oneself only with one's own eye
of knowledge, and not with somebody else's.
Does he who is Rama require the help of a mirror
to know that he is Rama?
21. Is it necessary for one who
longs for release to inquire into the nature
of categories (tattvas)?
Just as one who wants to throw
away garbage has no need to analyse it and see
what it is, so one who wants to know the Self
has no need to count the number of categories
or inquire into their characteristics; what
he has to do is to reject altogether the categories
that hide the Self. The world should be considered
like a dream.
22. Is there no difference between
waking and dream?
Waking is long and a dream short;
other than this there is no difference. Just
as waking happenings seem real while awake.
so do those in a dream while dreaming. In dream
the mind takes on another body. In both waking
and dream states thoughts. names and forms occur
simultaneously.
23. Is it any use reading books
for those who long for release?
All the texts say that in order
to gain release one should render the mind quiescent;
therefore their conclusive teaching is that
the mind should be rendered quiescent; once
this has been understood there is no need for
endless reading. In order to quieten the mind
one has only to inquire within oneself what
one's Self is; how could this search be done
in books? One should know one's Self with one's
own eye of wisdom. The Self is within the five
sheaths; but books are outside them. Since the
Self has to be inquired into by discarding the
five sheaths, it is futile to search for it
in books. There will come a time when one will
have to forget all that one has learned.
24. What is happiness?
Happiness is the very nature of
the Self; happiness and the Self are not different.
There is no happiness in any object of the world.
We imagine through our ignorance that we derive
happiness from objects. When the mind goes out,
it experiences misery. In truth, when its desires
are fulfilled, it returns to its own place and
enjoys the happiness that is the Self. Similarly,
in the states of sleep, samadhi and fainting,
and when the object desired is obtained or the
object disliked is removed, the mind becomes
inward-turned, and enjoys pure Self-Happiness.
Thus the mind moves without rest alternately
going out of the Self and returning to it. Under
the tree the shade is pleasant; out in the open
the heat is scorching. A person who has been
going about in the sun feels cool when he reaches
the shade. Someone who keeps on going from the
shade into the sun and then back into the shade
is a fool. A wise man stays permanently in the
shade. Similarly, the mind of the one who knows
the truth does not leave Brahman. The mind of
the ignorant, on the contrary, revolves in the
world, feeling miserable, and for a little time
returns to Brahman to experience happiness.
In fact, what is called the world is only thought.
When the world disappears, i.e. when there is
no thought, the mind experiences happiness;
and when the world appears, it goes through
misery.
25. What is wisdom-insight (jnana-drsti)?
Remaining quiet is what is called
wisdom-insight. To remain quiet is to resolve
the mind in the Self. Telepathy, knowing past,
present and future happenings and clairvoyance
do not constitute wisdom-insight.
26. What is the relation between
desirelessness and wisdom?
Desirelessness is wisdom. The
two are not different; they are the same. Desirelessness
is refraining from turning the mind towards
any object. Wisdom means the appearance of no
object. In other words, not seeking what is
other than the Self is detachment or desirelessness;
not leaving the Self is wisdom.
27. What is the difference between
inquiry and meditation?
Inquiry consists in retaining
the mind in the Self. Meditation consists in
thinking that one's self is Brahman, existence-consciousness-bliss.
28. What is release?
Inquiring into the nature of one's
self that is in bondage, and realising one's
true nature is release.
SRI RAMANARPANAM
ASTU
