Tarana, 28th December 2004

on the eve of the 125th birth

The Art of Self Enquiry anniversary of Bhagavan Sri Ramana Maharshi
Om Namo Bhagavate Sri Ramanaya

International Edition

Copies : 1000

© with the author

All rights reserved

THE ART OF SELF-ENQUIRY Published by :

Dr. P.V.S. Suryanarayana Raju
Syamala Children Hospital
D.No. 5-8-16, Park Street
Narsapur - 534 275, W.G.Dt.
A.P. India
Tel : 08814 - 273430, 274104
e-mail : [email protected].
Fax : 08814-222438

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DR. P.V.S. SURYANARAYANA RAJU The author is grateful to the President,

Ramanasramam for allowing him
to publish this book on his own.

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 The meaning of the poem is as follows :

In the middle of Heart cave there is only the Brahman.

There the consciousness is pulsating as "Iam", "Iam"
One can enter the heart cave and abide there either
by delving deep into the heart by self enquiry or by
stilling the vital airs (Prana).

V
Nartana Ganapathi

3 4
 FOREWORD imity to the pure consciouness. They have only a kind of relative
awareness (Bheda Bhranti) because all their movements are rela-
One should be alive to living. Then living itself is experi-
tive to the objective world. Their movements and their limited
encing. An experiencing mind is alive at the time of experienc-
awareness (Kinchijnatvam) are superimposed on the reflected con-
ing. Each moment of one's living enjoys the nature of living.
sciousness, as a result of which this phenomenal world appears to
Then living itself is joy. It is significant because it is the enjoy-
exist with all its dualities.
ing.
One who has a direct perception of all this is free from all
One is then alive to joy - the joy of living, the joy of experi-
bonds. He sees the joy of life. He is the seer. (see-er, drashta).
encing. It may be the experiencing of anger, greed or envy. It
may be the experiencing of love. It is joy. The experiencing of
anger is joy because at that state of mind, one is anger. Then Sri S.V.A.R. Sastry
anger is joy. Experiencing anything is joy when it is the con- Retd. Asst. Principal
scious experiencing i.e. when it is at the level of consciousness, Sri Y.N.M. College, Narsapur
when it is so deep, so intense. It is not the joy of this world. It is
not the joy of the mind. It is identified with the living joy of pure
consciousness.
Enquiring into what is that living, what is that experiencing
and what is that anger is not in any way analysis, not in any way
rejection. Analysis or rejection is done with the mind and the
mind is thought. When the mind itself is negated who will analyse?
Who will reject? Enquiring is mere observing - observing the
unreal, observing the jada, the illusory creation of the mind, the
thought or the mind itself. By mere observing the unreal, it evapo-
rates, dwindles into nothingness. Then the real and pure con-
sciousness dawns on the mind's reflecting medium with the light
of ten thousand suns. Then the experiencing of living is joy.
This observing process, this natural process of awareness or
this observant enquiry goes on in the pure mind incessantly with
a kind of dogged devotion towards pure consciousness. Then the
path of devotion and the path of enquiry merge.
Pure consciousness is "I amness". It is conscious of itself.
It doesn't require any other entity to prove its existence as con-
sciousness. Body, mind, intellect, memory and sense organs are
all by nature insentient, jada. They have existence only in the
phenomenal world. They appear to live and shine by their prox-

5 6
 ARUNACHALAM-RAMANAMAHARSHI
If we comprehensively encounter
one experience, there is flowering
AUTHOR's NOTE
of the art of self-enquiry.
All is pure consciousness. But due to the action of primal
Arunachala mountain is the gross form of the steady light of
ignorance, (Moola Avidya) we forgot our union with the pure con-
the pure conscious being of Siva. It is the heart of the earth. It
scious being (Atma Vismruti) and we identify ourselves with the
appears as a hill with heaps of stones to those with a mind con-
body, resulting in an artificial psychological centre called the "ego"
taminated by self-ignorance, but it appears as a column of light to
and when we act from that centre, it causes both physical and
those with a subtle mind with uncontaminated consciousness. This
mental problems for us. The contaminated "I-am-the-body-idea"
is the form of Siva. This is no mere theory. It is an actuality
is a separative factor, and it is only illusory. With the grace of
experienced by Jnanasambandar, Manikyavachakar and Bhagavan
Bhagawan Sri Ramana Maharshi, when we start true enquiry, we
Sri Ramana Maharshi. The town where Arunachala is, is known
will come to know that the contaminated "I-am-the-body-idea".is
as Tiruvannamalai, about 180 km south of Chennai. This town is
just a verbal concept. Through a kind of true enquiry into the
like a Srichakra with nine nodal points. At this place, Siva is in
identification with the body when it is found that the contami-
the form of a hill, a linga and a siddha. On the northern tip of the
nated "I-am-the-body-idea" is just a concept and has no locus
hill, under a tree sits Siva as a siddha. The linga here is an agni-
standi, the false "I" takes to its feet. This is called annihilation of
linga. Agni is the symbol of jnana. Those who wish to be liber-
mind or manonasa.
ated through jnana (Self-Knowledge) are drawn to this piligrim
Bhagwan Sri Ramana Maharshi, not only elaborately dealt centre. Piligrims undertake a circumambulation of the hill. Those
with the true enquiry for 54 years i.e. from 1896-1950, but through who come here are amply rewarded; non-believers become be-
him so many people are realised, many tasted bliss of his pure lievers, believers become devotees, devotees become sages, said
conscious being, paving the way for true enquiry. For those, whose Sri Bhagavan.
quest for truth is sincere, the presence of Bhagawan Sri Raman
Deep within the hill is a separate world where there are
Maharshi is like Kalpataru (Wish-fulfilling tree).
siddhas doing tapas. There are rivers and streams, tanks, gardens
So the realisation of self-knowledge by doing true enquiry and pathways said Sri Bhagavan who saw them. There are me-
as taught by Bhagawan is the aim of our precious life. dicinal herbs on the hill and the breeze wafting across them cures
- The author. people of several ailments. The circumambulation of the hill pre-
serves mental health. The Skandapuranam extols the uniqueness
of the hill. Skanda, Subrahmanya, Sanatkumara, Jnana Sambandar
and Sri Ramana Maharshi are one and the same.
At the behest of Siva, Bhagavan Sri Ramana Maharshi as-
sumed a human form and was born in the early of hours of 30th
December, 1879 at Tiruchuzhi, a place near Madurai, under the
asterism of Punarvasu, to the pious couple Sundaram Iyer and
Azhagammal. Sundaram Iyer passed away when the boy Ramana

7 8
was twelve. Then itself Ramana pondered over the nature of death. SELF - ENQUIRY
In 1896 on Thursday 16th July Ramana had an unaccounted THE ULTIMATE SPIRITUAL DISCIPLINE
form of the fear of death. Then his body's age was only 16 years, In Self - realisation pure consciousness remains,
6 months, 16 days. He was then staying with his uncle in a house limitations become extinct
in Chokkappa Naicker Street, Madurai. On the onset of the fear
What actually exists is the infinite, indivisible, unitary,
of death, he investigated into it with an undisturbed mind. He
impressionless, blissful, pure consciousness (Suddha Chaitanyam,
thought thus "This body is dead, it will be taken to the cremation
Paramatma). Because it is only in the form of unitary oneness,
ground". His body was actually dead, respiration and heartbeat
there is no other entity to know it. If that unitary oneness wants to
stopped. Even then he was able to feel the consciousness within.
know itself, it uses a force that is inherent in its infinite self. That
He had direct experience that he is the pure conscious being; later
force is called the first urge or whim to know itself. The first
after twenty minutes, consciousness again entered the body and
urge is latent in the infinite self. Though the first urge is also
the body started moving. Such a thing has not happened in any
infinite, the first urge happens only to the minutest point in pure
saint's life before. Ever since then Sri Bhagavan abided in that
consciousness. This minutest point of pure consciousness is called
consciousness only, a state known as Sahaja Samadhi. At the
"Om Point" or "Sristi Point". This minutest point is never sepa-
instance of Siva he reached Tiruvannamalai on 1st Sept. 1896
rate from the infinite pure consciousness, even when it is associ-
and taught Atma vidya (self-knowledge) to any one who cared
ated with nothingness (maya) and has apparent separateness from
for it. Several animals, like dogs, monkeys, peacocks, serpents,
pure consciousness. So the minutest point is also infinite.
squirrels and cattle lived in close proximity to Sri Bhagavan. In
Sri Bhagavan's holy presence his mother Azhagammal and the Because of the action of the Moola Avidya (a force which
cow Lakshmi attained liberation apart from some others. confers self-forgetfulness to a point of the infinite ocean of pure
consciousness), a drop in the infinite ocean of pure conscious-
Places at Tiruvannamalai where Sri Bhagavan resided - ness, became unconscious of its own self. At that stage, the drop
1896 - Arunachaleswara Temple, Patala Linga and was devoid of any sanskaras. Because it was devoid of any
Temple towers. sanskaras (tendencies), it is not associated with any bodies like
1897 - Gurumurtham, Mango grove gross, subtle, or causal. Because it was not associated with the
1898 to 1899 - Pavalakunru, caves of the hill, Pachaiamman bodies naturally it had no experience of gross, subtle, or mental
Kovil worlds. It had neither the experience of its own self nor that of
1899 to 1916 - Virupaksha Cave Paramatma (Ultimate reality).
1916 to 1922 - Skandasramam This infinite, impressionless unconscious tranquil state
of the soul (drop) reverberated with an impulse which we call the
1922 to 1950 - Ramanasramam
first urge (whim) to know itself. The first urge was latent in Para-
On 14 April 1950 at 8-47 p.m. Sri Bhagavan shed his mortal matma (ultimate reality).
frame and a blue meteor-like light passed over and merged in
The manifestation of the first urge of the Infinite was re-
Arunachala hill.
stricted to this most finite unconscious drop whose self-conscious-
V ness was veiled by Moola Avidya (Primal Ignorance). Through
this most finite drop of the manifestation of the first urge, the

9 10
shadow of Infinite (Maya) oozed and went on expanding. The body-idea".
most finite drop in which the latent first urge manifested is called Because of self-forgetfulness due to "Moola Avidya", we
the "Om Point" or "Sristi Point". forgot our pure pristine state of the pure conscious being which is
Simultaneously with the reverberations of the first urge, by nature infinite, indivisible, blissful, devoid of tendencies and
the most gross first impression emerged, objectifying the soul as is conscious of its existence without the aid of any attributes like
the most absolute opposite and the most finite gross counterpart the mind, intellect, senses etc. This is the so-called original sin
of the infinite. or fall. Because of the defect of self-forgetfulness, we are igno-
Because of this first impression of the first urge, the drop rant of the nature of the self i.e. We are all self-ignorant people.
had experienced for the first time. This first experience of the In religious jargon it is called Avidya or Ajnana. Self-ignorance
drop was that it experienced a contrariety in its identity with its (Avidya, Ajnana) is not an existential state. It is a state of the
infinite, impressionless, unconscious state. absence of self-knowledge. Just as the absence of light is called
darkness and darkness is not an existential state, so also the self-
This experience of contrariety effected changeableness ignorance is a nonexistential state of lack of self-knowledge. In
by a disrupting poise in an unconscious tranquility of the drop self-ignorance we have the common knowledge that we exist. Even
with a recoil or tremendous shock which impregnated the uncon- a child is aware that he exists. But all of us lack the essential
sciousness of the unconscious drop with the first consciousness knowledge of our oneness with the ultimate reality (Paramatman).
of its apparent separateness from the indivisible state of Para- When one is aware that he exists (common knowledge) but un-
matma (Ultimate Reality). But the drop is never separate from aware of his oneness with the ultimate reality (essential knowl-
the ultimate reality. The ultimate reality being infinite, the first edge), such a being is said to be in a state of self-ignorance. Be-
consciousness that was derived from the recoil or shock was ab- cause of the defect of superimposition (Adhyasa), the contami-
solutely opposite and the most gross first impression of its appar- nated "I-am-the-body-idea" (jiva) superimposes the work done
ent separateness was naturally the "finite" first consciousness. by the mind and body on itself, and thinks that "doership and
So the drop which was unconscious because of the effect of Moola enjoyership" are the essential knowledge. This is illusion. This is
Avidya ( power which confers self-forgetfulness) did get conscious- the outcome of self-ignorance. Because of the contaminated "I-
ness, but this consciousness was not of the eternal infinite self, am-the-body-idea" there is a feeling of separateness, and the in-
but was of the most finite consciousness of the first impression. dividual soul (contaminated I-am-the-body-idea) identifies with
So in the beginning, because of the effect of Moola the body and feels that the world is apart and contrary from it. In
Avidya, the drop exist, but it was unconscious of its oneness with self-ignorance we are unaware of our identity with the ultimate
Paramatma (Ultimate reality). Later, because of the effect of the reality (Parabrahman). This individual soul (jiva) starts search-
first urge, it did get consciousness, but it was conscious of the ing for pleasure, with a separative feeling. Because of this there
first impression only. At that stage the drop knew that it existed, is continuous attraction towards the "not-I", and because of this
but it was not aware of its oneness with the ultimate reality. This continuous attraction to the "not-I", the mind appears as an exis-
is self-forgetfulness (Ajnana, Avidya). Once the drop was con- tential entity. If there are no attractions towards the "not-I" there
scious of impressions (tendencies) it must necessarily experience is no entity called the mind. So the mind appears to exist when it
these impressions and to experience these impressions, proper is attracted towards the material things of the world or the inner
bodies (media) were required. This is the genesis of "I-am-the- things like dogmas, beliefs, emotions etc. When the individual

11 12
soul is able to fulfil his desire, when things happen in its favour, Ramana Maharshi dealt in detail with "The Art of self-enquiry"
the mind is temporarily withdrawn into the causal body and taught self knowledge for fifty four years i.e. from 1896-
(Anandamaya kosa) and enjoys the happiness of the thoughtless 1950. Devotion and selfless service prepare our mind to do self-
state, that is inherent to the causal body. This is the happiness enquiry. At present we are unconscious of the unity with the
derived out of enjoying of sense objects. This is called pleasure ultimate reality. To bring that unity to the conscious level, self-
as against pain. The mind wants recurrence of this happiness and enquiry is the way. This is possible only by the grace of the
pursues pleasure and in this process there is attraction towards "Guru" (Master). Our own effort through intellect takes us no-
internal things like feeling, emotion, beliefs, thought etc. and ex- where.
ternal things in the world in multifarious forms. Because of this The goal of creation is to bring the unconscious unity
continuous attraction towards either internal things or external with the ultimate reality to the conscious level. As part of this
things or both, the mind appears as an existential entity. There scheme of things, "I-am-the-body-idea" is created, which con-
are always hurdles in daily life when we live a way of life which fers the body consciousness, through which we perceive the world.
is based on separative feeling. When we live a way of life based To fulfil what is present in tendency, association with the body is
on separative feeling we acquire six fundamental defects. They a must. Here a word about formation and consequences of ten-
are 1) desire, 2) anger, 3) attachment, 4) possessiveness of what dencies (Vasanas). Our natural state (Sahaja Sthithi) is infinite,
we have acquired 5) arrogance 6) jealousy. Actually these are indivisible, peaceful, without any tendencies, so without any con-
not separate in real terms because they are interrelated. They are flict. This state, all of us are enjoying in deep sleep (Sushupti). In
like layers of the same cloth of ignorance, which veils our one- this state, there is an urge to know itself, this urge is inherent to
ness with the ultimate reality (Paramatma). The six fundamental our natural state. This first urge happens to a minutest point of
defects are protective factors to the concept of the existence of the infinite, indivisible blissful ocean of pure consciousness. To
individual soul with separative feeling. This results in the self- help the first urge to manifest, nothingness (maya) which is in-
isolation process with its disastrous consequences. At present herent in pure consciousness oozes through this minute point,
we are reaping the consequences of the self-isolation process be- this minutest point resides in every creature in the spiritual heart.
cause we are eating the "Apple" of the tree of phenomenal knowl- In Narayana sukta it is pointed out that this minutest point is of
edge through attraction towards the "not-I". We always want the size of a particle sized unit on the top of a rice grain, and
pleasure without pain. Pleasure is a result of attraction towards resides in the spiritual heart. It is the living pulsation of con-
internal or external things which are favourable to the individual sciousness of "I am, I am" (Aham, Aham). "I am" is the minutest
soul. Then the mind is withdrawn to the causal body and enjoys point of pure consciousness. "Amness", in which even the "I" is
the happiness of thought-free state transiently. When the associa- not there, is the ocean of pure consciousness (Paratpara
tion with internal or external things is unfavourable to the indi- Parabrahmam). Some call this minutest point as the "Om Point"
vidual soul it is called pain. Because the attraction is transient, or "Sristi Point". Because of the first urge to know itself, a state
pleasure and pain are transient. oppossite to the natural state of the pure consciousness happens.
For a realised soul, oneness with the ultimate reality is The state opposite to pure consciousness (natural state) seems to
quite obvious to him. This is the main difference between the exist because of the first urge (whim, vilasa) to know itself. This
common man and a realised soul. To realise oneness with the opposite state is finite, with tendency. The first experience of con-
ultimate reality "self-enquiry" is the best way. Bhagawan Sri sciousness is the experiencing of an opposite state (contrariety)

13 14
to the natural state (sahaja sthithi). This creates a shock in the new gross body is called reincarnation. Even during the attempt
limited consciousness of the sristi point. When this opposite state, to spend tendencies in the reincarnation process, the limited con-
whose nature is "limited consciousness" (Jiva, sciousness experiences opposite experiences and gets enmeshed
Kinchijnatvam)wants to know the source of it, evolution of con- in the net of tendencies. Only a person who is out of this net of
sciousness happens with the oozing of nothingness (maya) in the tendencies, can guide through his "grace" to come out of this
minutest point of the natural state. Nothingness (maya) is the prison of tendencies. Such a person is called "sadguru". During
shadow of the infinite ultimate reality; so nothingness is also in- that period there is rapid involution of consciousness and gradu-
finite. The limited consciousness instead of being aware of its ally the limited consciousness becomes aware of its unity with
own nature, attaches itself to a body to experience the tendencies the ultimate consciousness.
and in turn accumulates more tendencies. First the limited con- During the process of involution of consciousness, the
sciousness identifies itself to the very fine air, and after associat- limited consciousness first sets itself free from the gross body
ing with many types of it (majority of them are unknown even to and the gross world. Later this consciousness frees from the subtle
the scientists, they are fine subtle airs), the limited consciousness body and the subtle world and finally frees from the causal body
identifies with the stone with the aid of tendencies accumulated and the subtle mental world. After that, the limited conscious-
in air mediums; similarly the limited consciousness identifies it- ness is aware of its union with the ultimate reality. This is Yoga,
self with various types of stones; then with accumulated tenden- Parabhakti, real knowledge (Jnana). To posit in this state is the
cies with stones, it identifies with the metal. In this way the lim- goal of self-enquiry.
ited consciousness later identifies with tree, worms, fish, birds,
animals, and finally men. As nothingness oozes gradually into Because of our association with the bodies we accumu-
the minutest point of pure consciousness, there is the evolution late natural tendencies like sex, hunger, death fear etc. Because
of limited consciousness till the stage of man. Souls which have we relate with others, various tendencies are formed, during our
gross impressions have great binding. Souls having subtle im- interaction with the others. All these tendencies, veil our unity
pressions have little binding. Souls having mental impressions with the ultimate reality. Only when we are passively aware of
have very little binding. Souls which have no impressions at all, the transient nature of the tendencies which we have accumu-
have absolutely no binding. But all these souls are always one lated right from the stage of atom to man, is there a possibility to
with the ultimate reality. To realise this truth, self-enquiry is the be aware of our unity with the ultimate reality. The tendencies
way. The cause of this difference in souls is that souls have dif- make the mind extrovert, resulting in self-forgetfulness. When
ferent and diverse tendencies (vasanas, impressions). Then the by the "grace" of "Guru", the mind becomes introvert and when
limited consciousness is aware that it is enmeshed in the tenden- its attention is diverted towards the consciousness rather than the
cies and tries for release from tendencies. From the stage of Man tendencies, there is no extroversion of the mind and there is no
starts the process of involution of consciousness in which there is bondage in the form of tendencies. To realise identity with the
the spending up of tendencies (Vasanas, Sanskaras) rather than ultimate reality consciously, by getting rid of the cosmic illusion
accumulation of tendencies. To aid this process, there is the pro- consciously is the aim of all spiritual disciplines. "I-am-the-body-
cess of reincarnation. Reincarnation is the spontaneous result of Idea" confers body consciousness only. It acts as a magnifying
an initial urge to know itself (Whim). The process of identity with lens, and shows clearly the things of the world so that we can
the gross body and release from it and again identity with some work in the phenomenal world. "I-am-the-body-Idea" per se is

15 16
not a hurdle to the spiritual progress. There is no need to con- Unless we are aware of the working of our mind-mecha-
demn it. If it is not contaminated by the tendencies, it helps us in nism and unless we are aware of our tendencies which show them-
spiritual understanding. The main hurdle in the spiritual path is selves in the mirror of relationship with others, to think that one-
the tendencies. They create a feeling of orgasmic unity with the ness with the ultimate reality is revealed to us by some trick is a
body and creates an artificial limitation of our consciousness re- great illusion.
sulting in the lack of the awareness of oneness with the ultimate The mind acts according to the mould (Conditioning) cre-
reality. ated by the tendencies. So such a mind is never free. But for self-
Consciousness of the body is one aspect of "I-am-the- enquiry, a free mind, that is an unconditioned mind, which is free
body-idea". Identity with the body is another aspect and it is the of beliefs, dogmas etc. is required. When we attend to our mind
result of the tendencies. Both are different. Body consciousness, wholeheartedly it becomes still. The still mind is free of thought,
that is, to be aware of the body is onething, identity with the body and it is in a state of innocence with passive awareness. The still
is another thing. It is the identity with the body that separates one mind is free mind. Only a free mind has the capacity to do "self-
being from another being, not the consciousness of the body which enquiry". To be aware of the workings and ways of functioning
is the result of "I-am-the-body-idea". Identity with the body due of the mind mechanism is "Self-Enquiry". This awareness brings
to tendencies results in the concept of limited existence with lim- about tremendous spiritual discipline, which transforms the mind.
ited consciousness. This is called identity with the body (Dehatma Then there is transmutation of the mind. Then we have compre-
Buddhi). When one is under the influence of tendencies, "I-am- hensive understanding of the tendencies, and ways of working of
the-body-idea" which confers body-consciousness to the limited the mind. In this way the seeker of truth is gradually freed from
consciousness, gets contaminated; then it is called contaminated the tendencies. Then first he encounters the awareness of noth-
"I". When "I-am-the-body-idea" is not under the influence of ingness. Then all his attention is centred on pure nothingness
tendencies, it is called pure "I" or pure spark of the ego. Pure (maya). This stage is called "nirvana" (anatta) in religious jar-
ego is the self. Pure "I" ("Pure ego") is revealed between two gon. "Atta" means association of reflected consciousness with
states of the mind or between the gap of two thoughts. If we are tendencies.i.e., the ego. "Anatta" means the absence of ego with
aware during these states we can hold the pure "I" (pure ego). the awareness of the infinite pure nothingness (NIRVANA). "Aham
For example, when we rise from sleep, when the influence of Brahmasmi" is "I-am-the-god-state" ("I am that I am"). Pure
tendencies is yet to occur, the pure "I" (pure ego) is there for "amness" is Paratpara Parabrahmam. One has to pass through
quite some time. If we can hold this state, then even if we work this stage of the awareness of nothingness (Nirvana) before one
in the phenomenal world, there will be no attraction towards any- is aware of his unity with the ultimate reality (Aham Brahmasmi).
thing in the phenomenal world because the state of pure "I" (pure When the minutest point realises that he is one with the ultimate
ego) is so blissful that we are not bothered about the pleasures of reality, the illusory feeling of separateness is annihilated forever
the phenomenal world. We can find the source of "I-am-the- (manonasa) and he is free from the tendencies forever. In this
body-idea" when we hold on to this state. So actually pure "I" state there is a flood of pure consciousness and bliss and there is
(pure ego) is an aid in finding our natural state of the pure con- no relic of the ego in that state. Then the mind becomes creative
scious being (sahaja sthithi). If our attention is centred on ten- moment to moment and it enjoys the bliss of the infinite, indivis-
dencies, oneness with the ultimate reality is not revealed. ible, pure conscious being. In this state, the mind is completely
healthy and functions in the phenomenal world in a sane way. By

17 18
the "Grace" of Bhagawan Sri Ramana Maharshi truth seekers shall TRUTH - NOTHINGNESS
find this unity of oneness with the ultimate reality through self- (BEING) - (NONBEING)
enquiry. Know what the life is before death.
If you have an experience of the life before death,
V death will disappear in that very experience.

Truth is the eternal reality which exists at all times and in

all circumstances. Truth is unitary, indivisible. That which is
present at one time and absent at another time is not truth, that
which is divisible is not truth, that which is born is bound to die.
Such entities are time-bound, so transient. Truth is never born, so
the question of death does not arise. Truth is beyond the dimen-
sion of spacio-time. Because truth is unitary, it is infinite; so im-
measurable. Because truth is infinite, there is no possibility of a
separate existence for an individual self, which depends on the
thesis that we are separate from the truth. So we must enquire
into this vital issue, whether we are one with the infinite truth or
we have a separate, personal existence as the individual soul. Truth
is conscious of its existence, i.e. it does not require another agency
or entity to prove its existence. It is self effulgent, self revealing
conscious existence. There is no trace of "I" thought (Ego) in the
truth.
Nothingness (Maya) is like the shadow of the infinite
reality, so nothingness is also infinite. Because it is without the
stamp of self - knowledge it is not the ultimate truth. The noth-
ingness (Maya) and truth are unfathomable and
ununderstandable. Nothingness is not illusion, it is the creator of
illusion. Nothingness (Maya) is not false, it is an agent which
confers the false impressions. Nothingness (Maya) is not unreal,
It makes the real appear as the unreal, and the unreal appear as
the real. Nothingness (Maya) is not duality, it is the entity which
causes duality. The enigma of nothingness (Maya) can be solved
only after self-realisation, when it is known that nothingness
(Maya) does not exist in reality. Nothingness (Maya) is the real
infinite creator of unreal, finite things. Illusory things are imagi-
nations of nothingness. When the ultimate truth associates with

19 20
Nothingness (Maya) that state is called Eswarahood. The whole state of understanding we think we are only the body (Dehatma
creation is only his imagination. Time and space are in Nothing- Buddhi). Because we are limiting ourselves to nonself, we are
ness (Maya), so Nothingness (Maya) is beyond time and space. compelled to term the body and any other nonself as anatma.
Otherwise there is no need to name nonself as anatma, because
Creation springs out of nothingness (Maya) when this
nonself is also part of the self. It is neither associated or dissoci-
nothingness is taken against the background of the one reality.
ated.
Creation is the imagination born out of nothingness in the back-
ground of the ultimate reality. Any imagination is limited and Nothingness (Maya) is the causal body of truth. When
unreal so the creation is also limited and unreal. Its apparent real- the light of Brahman is reflected only in sattwaguna (composure
istic existence is due to the ultimate reality which is as it were state of nothingness) self-knowledge is not interfered with (Suddha
behind nothingness. The complementary aspect of being is Sattwa). When this reflected light is in the grip of the agitated
nonbeing or nothingness. When nothingness is added to the one state of nothingness (Rajas) and the inert state of nothingness
reality the result is the manifold evolving universe. The nothing- (Tamas) self-knowledge is lost and this state is called self-igno-
ness is like zero, with no positive value, but when it is added to rance or Avidya. So self-ignorance prevails only in malina sattwa
another number, it gives rise to many. The whole evolutionary (Prati Bhasika Satta) i.e. reflected consciousness imprisoned in
process is within the domain of imagination. The Consciousness nothingness (Maya) with the predominance of Rajas (agitation)
cannot remain content with the identification with the imagined and Tamas (Inertness), but not in the pure sattwic state (compo-
part of a really indivisible totality. This compels the conscious- sure) of nothingness (Maya).
ness to go beyond imagination. cessation of the imagination is
We are under the illusion that water is present in the mi-
awakening into the truth-consciousness.
rage, but when we go near and closely look at it, the water in the
Nothingness (Maya) is neither true nor untrue. Because mirage is not there, nor is there any presence of the mirage. Even
we are seeing the objective world in its multiplicity, we cannot though we have a definite understanding that there is no reality to
say it is untrue. Because it is not revealed in the light of pure either to the mirage, or to the water in it, still the mirage appears
consciousness, which is evident in the "samadhi" state, we can- to our physical eyes, but we do not seek water from it. Just like
not say it is true. So nothingness (Maya) cannot be categorised. that we are looking for happiness in nonself which is nothing-
It is a wondrous power that is present inherently in the Brahman. ness, but in that process it is everybody's experience that we are
It is ignorance (self-forgetfulness) without a beginning. Noth- accumulating misery. Even though we have the understanding
ingness is associated with three qualities, that is composure that association with nonself leads to misery, still we see the ob-
(Sattwa), dynamism (Rajas), inertia (Tamas). Nothingness (Maya) jective world. When we directly experience life, the phenomenal
is neither divisible nor indivisible, nor is it a combination of both. world does not exist. This is the relation we have with nothing-
It is a wonderful power that cannot be expressed in words. Noth- ness (Maya). When one is mature enough to come to an under-
ingness (Maya) is called nonself or anatma, nonself is not sepa- standing that there is no lasting happiness in nonself, the search
rate from the self. When we drop from the state of pure con- for the eternal truth begins which is true enquiry, true religiosity.
sciousness we identify ourselves with nonself. A spark from Brah-
man associates it self with nonself, develops as individual soul
V
(Jiva) and identifies it self with the insentient body. In our present

21 22
 TYPES OF ILLUSIONS CREATED BY vation through awareness without the interference of the thought.
MAYA (NOTHINGNESS) So the feeling of separativeness between the seer and the seen is
With Self-Enquiry we are blessed with the nonexistential.
capacity to see the essential, which is eternal II. The illusion of doership and enjoyership (Kartrutva
Bhoktrutva Bhranthi)
Maya is the power of Brahman which has the capacity to
When a Hibiscus flower is put behind a clear prism the
show the real entity as false, and the false entity as real. It makes
prism looks red. When the flower is removed the prism appears
us feel the insentient as sentient, and the sentient as insentient. It
without any colour. So the red colour is not the property of the
has the capacity to show that bliss is misery and vice versa. After
prism. It is only a superimposition of the colour of the flower on
doing all these it has the capacity to show the real as the real and
the prism. The feeling that the prism per se is red is illusion.
the false as the false.
Similarly when the activity of the mind is superimposed
The perceiving of the real as false and the false as real is on the reflected consciousness, the doership and enjoyership which
illusion, and it is the work of Maya. When the light of Pure are characters of the mind-mechanism (Antahkarana) are super-
conscioness is reflected in Maya, Eswara (cosmic soul) appears imposed and attributed to the reflected consciosness. When the
to be there and Maya is in Pure composure state (Suddha Sattwa). activity of the mind is not there in deep sleep, there is no doership
When the light of Pure consciousness is reflected in Avidya or enjoyership in that state, there is only the witnessing of
(malina sattwa) which is Maya with predominance of Rajoguna nescience in that state. So thinking that doership and enjoyership
(Dynamic character of Maya) and Tamoguna (Inert character of are characters of the reflected consciousness is only illusory.
Maya), Jiva appears to be there. Because of effect of Maya five III. The illusion born out of association (Sanga Bhranthi).
types of illusions appear to be there. All illusions are born out of
the Nothingness and so they are essentially nothing. There is space inside the vessel. The characters of cre-
ation and destruction of the vessel do not in anyway affect the
I. Illusion of Separativeness. (Bheda Bhranthi) space. Attributing the characters of the vessel on the space is il-
Because the reflected being is not separate from the origi- lusory. Space is never touched by the characters of the vessel.
nal entity, the reflected being may also be termed true. Simlarly the reflected consciousness is associated with
The Characterestics of the reflected being, that he is sepa- nonself. Though the reflected consciousness associates with the
rate from the original entity, the qualified characters of the so mind-mechanism (Antahkarana), the characters of the mind-
called separate being, and the knowledge born out of this state is mechanism like doership and enjoyership, memorising, volition,
all illusion. doubting, attachment, fear, or misery cannot touch the reflected
The sense of separateness arises because of the defect of consciousness. Though the reflected consciousness associates
interdependence of the seer and the seen ("Anyonyasraya Dosha"). with the vital airs (Prana), the functions of vital airs like hunger
So both of them appear and disappear together. That which is the and thirst cannot touch the reflected consciousness. Though the
ultimate reality must be unitary. Because the seer has a separa- reflected consciousness associates with the body, the characters
tive feeling with the seen, it is only apparently real, it is not an of the body like birth, changing, growth, decay, transiency of ex-
existential reality. This is quite evident when there is the obser- istence and death cannot touch the reflected consciousness. This

23 24
is the illusion born out of association with the body. SPIRITUAL HEART (REAL "I")
IV. Illusion of Modification. (Vikara Bhranthi) With Self-Enquiry, the con-
scious union of "Pure ego" with
In twilight, the rope appears as snake. The veiling effect the "pure consciousness"
on the reality of the rope is not completly nullified. Then the ig- happens
norance of the reality of rope is modified, and there appears the
Those, who are living with the "I-am-the-body-idea", are
illusion of snake existing in the place of rope. This is due to the
conscious of their bodies. Though their body consciouness per-
modifying character on the part of the mind.
vades all over the body, the body consciousness is not their es-
Similary because of the defect of self-ignorance, Brah-
sential consciouness. For some reason one may be blind, or deaf
man the ultimate reality appears as the world to our physical eyes.
or he may lose one or two limbs but still the awareness of "I am"
Forgetting the original reality and seeing the reality as multi-
(being) is always there. So there must be a centre of awareness in
plicity is the process of evolution. That which is seen is real, but
us. When the body conscious man says "I am", he means "I-am-
it is perceived in an altered state. This is due to the modifying
the-body". The place, where the mother thought "I-am-the-body"
character of the mind. The world is pure consciousness but is
arises and merges, is the spiritual heart. Because, the primal
perceived as the world due to the action of the self-ignorance.
thought "I-am-the-body" arises from the spiritual heart, the spiri-
Action of self-ignorance shows the ultimate reality in a
tual heart is not an objective entity to be seen by thought. The
modified form. The modifying agency shows the ultimate reality
doubt whether there is a centre of awareness at all, arises only
in an altered form. This action of Avidya (self - ignorance) is
when we identify ourselves with the physical and tangible things.
fabrication and it superimposes this fabrication on the ultimate
There is no place, where there is no spiritual heart. The spiritual
reality. This superimposition is called Adhyasa.
heart is omnipresent. But for those who are living only with the
V. The illusion that the ultimate reality is different from the "I-am-the-body-idea" and for those who are deeply rooted in the
world and thinking that the world in the present form is real. relative knowledge, we have to point out that the centre of aware-
(Brahma Bhinna Jagat Satyatwa Bhranthi) ness is on the right side of the chest. From this centre, the aware-
ness flows through the nervous system throughout the body.
Though gold and ornaments made out of gold are essen-
Meditation happens in this centre. The world and the body are
tially the same, there is a separative feeling that the gold is the
posited in this centre. For persons with "I-am-the-body-idea"
cause and the ornaments are the effects. If we closely observe,
dominating, the spiritual heart might appear as mere theory.
the ornaments are nothing but gold. Similarly there is a feeling
that God is the cause and the world is the effect. This is illusory. The spiritual heart is pure consciousness. It is the source of
This creates separative feeling. In Samadhi State (Union of the the life-current. Everything (sarvam) arises and merges in it.
mind with pure consciousness) there is only pure consciousness. Because it supports everything, (sarvam) it is called the heart
The phenomenal world does not exist. So the feeling that Godli- (ullam). It is the source of thought, but it is silent intrinsically.
ness is separate from the world is illusory. The spiritual heart pulsates as "I am, I am" whether the body
exists or not. The spiritual heart is not a part of the body. Even
V if the body dies, there is no break to the pulsation of the spiritual
heart (Aham-Sphurana) that is "I am" "I am". This fact is re-

25 26
vealed only to the sensitive minds. FALSE “I”
The spiritual heart exists as it should be. If we keep on In self-enquiry we understand
framing ideas and false notions about it, its presence eludes us. what we are. There is no attempt
So it is better not to go on thinking and intellectualising it; in- to change it. That very awareness
stead, one should posit one's mind in the spiritual heart. We transforms what we are.
have lost hold on the spiritual heart because of identification only The idea “I-am-the-body” is the mind. It is an intangible
with the body. This calamity happen because we attribute the link between pure conciousness and the body. The "I" thought is
movement of the body and the movement of the mind to our natural the factor which imagines that it is doing or thinking on its own.
state of being due to the defect of superimposition (Adhyasa). We It claims the ownership of doing and thinking. Its various aspects
are different from the body and mind. Our essential nature is of work are named differently as Aham Bhava ("I" thought, Ego),
awareness, that is "I am that I am". Buddhi (Intellect) Manas (Thought process), Chitta (memory),
So the source of everything, the self-effulgent spiritual heart, but the entity is only one. "I-am-the-body-idea" with limited con-
is our nature. To posit our mind in it is real devotion, real knowl- sciousness is Jiva. When the light of pure consciousness falls on
edge, real union with our essential being (Yoga). This is the the Mahat Brahman it is reflected as the reflected consciousness;
thoughtless pure pristine state. Once the mind is posited in the when this reflected consciousness, identifies itself with non-self,
spiritual heart, the mind becomes one with the spiritual heart, a phenomenon, a concept called the ego appears to exist; when
just as a salt-lump, when thrown into the sea, dissolves and be- the reflected consciousness is free of any identity with nonself,
comes one with the sea. there is nothing like the ego. So the ego, that is the contaminated
"l-am-the-body-idea", is an irreducible datum. Because there is
The living "Guru" has his mind posited in the spiritual heart always a continuous uninterrupted flow of identity with the non-
and in his presence, our mind also posits in our spiritual heart, self, the ego appears as an existential entity. “I-am-the-body”
without the effort of any kind on our part. So one should surren- identity, is the source of all other identities. The ego assumes that
der to such a "Guru" (Master) as, through him, we should see that it is thinking and remembering and it superimposes all the other
our mind gets posited in our spiritual heart. This is the meaning activities done by association with reflected consciousness on it.
of human life. We should not waste our life by pursuing trivial This is a wrong assumption, just an imagination of the ego. All
things. the activities done consciously in the sphere of the ego, are hov-
ered around “I-am-the-body-idea”. “I-am-the-body-idea” is the
V first person; with it, the second and third persons appear. So all
these three appear and disappear simultaneously.
The false ‘I’ is inactive in sleep and we experience the hap-
piness which is natural to the thought-free state of sleep. This
happiness temporarily is only a negative one, in the sense, it is
the result of the lack of thought disturbance. This happiness arises
from Anandamaya kosa (causal body); when the false "I" is ac-
tive in the waking state, because we lack self-knowledge, every-

27 28
thing is topsy-turvy, resulting in the relative knowledge which is PURE CONSCIOUSNESS - PRIMAL IGNORANCE
due to the wrong perception which leads us to duality, conflict Pure consciousness is uncontami-
and misery. "I-am-the-body-idea" is the source of creation. nated awareness. Ignorance is
The false "I", which obstructs self-knowledge, says that there contaminated awareness.
is nothing like self-knowledge and peace. The very idea or feel- As a part of the arrangement of seeing its own form in a
ing that one is not having self-knowledge is a major obstacle for relative manner and to express its own inherent power, pure con-
the revelation of self knowledge. After all what is self-knowledge?. sciousness reflects in a reflecting medium called Mahat Brah-
The existence as conscious beings, or the conscious Union with man. Mahat Brahman is an aspect of pure consciousness and it
"I amness" is the self-knowledge. acts as a reflecting medium for pure consciousness. Our mind is
The identifying entity, which identifies with nonself is the part of that Mahat Brahman. That is why it has the capacity to
false "I" or ignorance. It is the "I" thought, which sleeps, dreams reflect pure consciousness. So the mind is also a reflecting me-
and wakes up perceiving the objective world with a separative dium. The outcome of such reflection is called the reflected con-
feeling (Bheda Buddhi). It thinks, eats, dies and is reborn. When sciousness (prati bhasika satta). Reflected consciousness owes
we go beyond identifying with nonself, the ignorance is nullified its origin to pure consciousness. It is with the help of reflected
and self-knowledge is revealed. consciousness, we are able to see and live in the objective world.
Reflected consciousness is focused by the mind to see the things
"I-am-the-body-idea", rises with the body and subsides with in the darkness of self-ignorant state. When the veiling power
the body; But it lives as the mind even after death. When "I-am- inherent in pure consciousness, named Adi Parasakti or Moola
the-body-idea" identifies with the body, it is called contaminated Avidya or Primal Ignorance, veils reflected consciousness, there
"I", (false "I"). In its pure state, when there is no identity with the is self-forgetfulness which is called self-ignorance. Just as the
body, it is not contaminated, it is pure "I". absence of light is called darkness, similarly, the absence of aware-
In "Who am I?" enquiry, we enquire into the identifying ness of the light of pure consciousness is called self-ignorance.
attitude, an objectifying tendency of the false "I". ‘‘Who am I” is So self-ignorance is an absence of the awareness of light of pure
an inner quest to know the source of the false “I”, but it is not an consciousness. So it is not an existential state. It is a negative
intellectual enquiry through thought. Birth and death pertain to state, that is, a state of the absence of awareness of the light of
the false “I”. In the quest for the source of the false "I", we pure consciousness. If we can invoke the light of consciousness
encounter pure consciousness. If we are capable .of holding the through enquiry, naturally self-ignorance is destroyed forever.
false "I" conciously the revelation of pure consciousness is in the All these are in the scheme of things for an expression of the
offing. power of pure consciousness through manifestation. For the mani-
festation of pure consciousness all these are required.
V Self-ignorance is like sleep-state. Because of the operation
of the primal ignorance or Moola Avidya, in this state of sleep of
self-ignorance there are three modes of mind, continuously alter-
nating one after another. They are waking state, dream state and
deep sleep state. All these happen only in the absence of aware-

29 30
ness of the light of the pure consciousness. So all these are sciousness. It is only when through true enquiry, we find the
nonexistential, negative states. In deep sleep state, there is the source of the mind, namely pure consciousness, there is the pos-
reflection of the bliss of pure consciousness in the mind and it is sibility of getting rid of the misery created by the ego once and
everybody’s experience that we experience reflected bliss forever. The desire to attain pure consciousness is due to the
(Abhasa) in deep sleep. Though we experience that reflected bliss, ignorance. Our being itself is the pure consciousness. There is
we are unable to tell that we are enjoying bliss, while in deep no need to attain it or desire it. To destroy the thought that we
sleep, because, the false “I” is separated from the body and senses, have not attained pure consciousness is the aim of the enquiry.
which are required if we want to express what we have experi- When we abide in the source of the mind, that is pure conscious-
enced. That is why, after waking from deep sleep in which the ness, (thoughtless pure being), there is self-knowledge. Those,
body is connected to the mind through “I-am-the-body-idea”, who take the waking state as the basis for our existence, say this
we say that we enjoyed happiness. The same bliss can be en- abiding in the pure being is the the realisation of self (Atma-
joyed by the mind in the waking state also if we get rid of “I-am- Siddhi). Actually that is our natural state. There is nothing new
the-body” Identity. “I-am-the-body-idea” contaminated by ten- to attain anything. Because pure consciousness is self-effulgent,
dencies identifies with the nonself which results in thought mat- and self revealing it does not require any bodies to confirm and
ter, which obstructs the awareness of the light and bliss of con- prove its existence. Then we are free from the cycle of births and
sciousness in the waking state. “I-am-the-body-idea” is igno- deaths. This is the so-called salvation. But this is our natural
rance. Ignorance means the absence of awareness of the light of state.
consciousness. It results in the identification of reflected con-
Pure consciousness is an integral unity, so there is no dual-
sciousness with nonself, with a subsequent spurious outgrowth
ity, so there is no relative life, so there is no conflict, no concepts
of the ego. When that ego tries to correct the misery created by
of time and space. Pure consciousness is beyond time and space.
the identification with nonself, things become much more com-
This is self-knowledge which is absolute.
plicated. The ego should understand this, and should not try to
interfere with the problems related to the relationship with oth- V
ers. Only in the mirror of relationship with others, the contents
of the ego are revealed to us at the conscious level. When the ego
stops interfering with psychological problems, we will have the
still mind with passive awareness, then the ego subsides. If the
ego tries to improve upon itself, there will be series of births and
deaths. This is very important. Because the ego is a negative
state of the absence of awareness of the light of consciousness,
there is always misery associated with it. The ego tries to get rid
of the misery created by it, by the so-called “spiritual methods”,
which are basically born out of self-ignorance. So they don’t
take us anywhere. We will be where we are, inspite of doing so
many tricks in the name of spiritual discipline (Sadhana). The
ego should realise its helplessness in finding truth i.e., pure con-

31 32
 MANIFESTATION PROCESS OF THE the power of multiplicity is present only in waking and dream
UNMANIFEST modes of the mind. Because of the power of multiplicity we see
Manifestation is not the problem, the cosmos in the present form as a real entity. The cosmos in its
forgetting our natural pure pristine present form owes its origin to the "I-am-the-body-idea".
state is the problem. The trinity of the seer, the seeing and the seen is the mani-
Because pure consciousness is unitary, it is aware of itself, festation of reflected consciousness. Gross ignorance prevails in
but it cannot see itself because it is infinite. It has to create an waking and dream states. The subtle ignorance prevails in deep
artificial limitation to see itself. When such artificial limitation sleep state (Sushupti). The cosmos in subtle form is present in the
is created, there is the creation of the seer and the seen, resulting mind only. So if we want to know the source of the cosmos, we
in relative knowledge. To aid the process of artificial limitation, have to seek the source of the mind. When you have experience
primal ignorance (Moola Avidya) veils the awareness of the light in waking state that the source of the world is within you, pure
of pure consciousness. The absence of awereness of the light of consciousness reveals itself to you. When it reveals in its flood
pure consciousness is self-ignorance (Avidya). Self-ignorance is light all relative things including the subject (Aham) and the ob-
the power of the self, and it inheres in the self; self-ignorance is ject (Idam) disappear; so there is no limitation, there is unitary
also called the causal body or cosmic illusion (Maha-Maya). The experience.
mind owes its origin to the causal body and the mind is associ- The human body and the world are made up of the same
ated with tendencies, and is always associated with three charac- physical principles (Tanmatras). They are derived from Mother-
ters, namely composure (Sattwa), dynamism (Rajas) and inert- Nature. The ego, the mind, the intellect, the memory, they all
ness (Tamas). When the light of pure consciousness falls on Mahat belong to the nature only (Prakriti, Matter). Mind is just an inter-
Brahman, it is reflected, and it is called reflected consciousness nal instrument (Antahkarana), through which consciousness acts.
or Abhasa. Reflected consciousness (Abhasa) is a space in which
the dynamic aspect (Rajas)plays the role of the false "l" (ego) Just as the water in the sea is transformed to clouds due to
and the inert aspect (Tamas) plays the role of the "not -I" (Idam) the heat of the sun and in turn the cloud veils the light of the sun,
and in this process there is the illusory feeling of separateness similarly thought arises, when tendencies associate with reflected
between the false "I" and the "not I". This is called Bheda Buddhi consciousness and the same thought-matter veils the awareness
(Bheda Bhranti - separative feeling as individual soul), which of the light of reflected consciousness. So all of us are self-igno-
results in relative knowledge. So all relative knowledge is the rant in this way. Ignorance means absence of the awareness of
outcome of ignorance through the mind, with the illusory feeling the light of consciousness. Because it is only an absence of the
of separateness. awareness of light, when we invoke the light of consciousness
through self-enquiry, ignorance is annihilated forever. As enquiry
The power of the mind is divided as mala, avarana and progresses there is the annihilation of tendencies in the mind, and
vikshepa. The power which identifies with the body is mala. The the mind is filled only with reflected consciousness which is a
power which veils the awareness of reflected consciousness is witnessing consciousness. If one is able to abide in this state for-
"Avarana". The power which shows the unitary consciousness as ever, he is released from the ego and such a soul is called a liber-
multiple entity is "Vikshepa" or the power of multiplicity. The ated soul.
veiling power is present in all the modifications of the mind, but

33 34
 So the process of manifestation begins with self-ignorance the consciousness and it is called Aham-Sphurana ("I am", "I am"
and ends with self-knowledge or liberation. In the process of mani- pulsation of reflected consciousness). The conscious and the dy-
festation the mind in ignorance accumulates many experiences, namic aspects of mind have their common origin in Aham-
becomes miserable and tries to get rid of those experiences through Sphurana. That is why, when the thought subsides, the respira-
sadhana (devotion, discipline). This is the evolution of ego. Just tion subsides, or when the respiration subsides, there is the still-
as light and heat are inseperable in fire, pure consciousness and ing of thought. The source of "Aham - sphurana" is pure con-
its power are inseparable. sciousness in which, there is only "amness" rather than "I amness".
To make the dormant power inhering in the consciousness A spark proceeds from pure consciousness, and in an igno-
to manifest, primal ignorance veils the awareness of the light of rant person, it immediately identifies with the body resulting in I-
the consciousness and creates an artificial darkness. This dark- am-the-body- identity (Dehatma Buddhi). Then the spark forgets
ness is called the causal body or self-ignorance or self-forgetful- its source i.e., pure consciousness, due to the action of moola
ness or Atma-Vismruti or avidya. The state in which there is the avidya (primal ignorance). The association of this spark with
absence of self -knowledge is called self-ignorance. nonself is ignorance. When this association is nullified by self-
enquiry, the spark remains pure and merges itself in its source of
When the floodlight of pure consciousness, reflects in pure
pure consciousness. "I-am-the-body-idea" is illusory. We were
sattwa guna (Pure composure state), only pure consciousness is
extremely happy when this idea was not there in deep sleep and
reflected as it is, objects are not reflected, just as a mirror without
when we dissociated from the body and the senses in deep sleep.
any background coating cannot reflect objects. To reflect the light,
We should be aware that the body is dissociated in deep sleep and
there must be obstruction to light at the back of the mirror. Mahat
we should remember this fact in the waking state also, so that
Brahman is a reflecting medium for pure consciousness and the
there is no identity of "I- am-the-body-idea" with the nonself. If
tendencies are like coating to that mirror, so that the coating of
we can act in the waking state without "I-am-the-body-idea",
tendencies reflects the objects of the mental and physical world.
progress in enquiry is very quick. The purity of the spark of the
This reflected light with the coating of tendencies is useful to see
pure consciousness is revealed between two thoughts or between
the things, in the artificial darkness created by primal ignorance.
two modes of the mind. Then we can be aware of pure conscious
First the pure consciousness reflects in sattwic mind (composure).
nature of the spark. The ego is like a worm. Unless it holds on to
This state is like one pure mirror facing another pure mirror, so
one state of the mind firmly it won’t leave the previous state. But
no objects are seen. In this state the reflected light of the mind is
there is a time interval between the two states of the mind. If we
in a witnessing state, and throbs as "I am" "I am" and this throb-
are aware in this period, the pure ego (uncontaminated "I-am-
bing is a conscious throbbing (Aham-Sphurana).
the-body-idea") as consciousness is revealed to us. We have to
This is the first reflection of pure consciousness or this is hold this state of the ego. It shines in the sheath of knowledge
pure mind. This is the fore-state of the play of power of pure (Vijnanamaya Kosa) of the mind. This pure ego, is capable of
consciousness. This is the thoughtless state of the mind just wit- finding its source, i.e., pure consciousness, then it is called Vritti
nessing. This throbbing divides itself into the conscious aspect Jnana (The mental mode of self-knowledge).
and the dynamic aspect. The conscious aspect is the mind, and
In the deep sleep state all beings are withdrawn into cosmic
the dynamic aspect is the Prana. The state of mind, which is
unconsciousness and enjoy the same darkness. The ego arises
conscious but there is no movement of thought, posits itself in

35 36
from this darkness and it is called subtle body. Pure conscious- BEING-EVOLUTION
ness reflects only in the subtle body. When there is the reflection Forgetting the original reality,
of pure consciousness in the subtle body, and before the grip of and seeing the reality as
the ego is established, this reflected consciousness is all-perva- multiplicity is the process of
sive. After the complete destruction of tendencies, this reflected evolution
consciousness finds its source of pure consciousness and becomes
The self-effulgent being is the real "1" ("I amness"). The "I"
one with it. Then we are free forever from self-ignorance.
thought is the ego or the false "I".
When the mind is dominated by the dynamic power (Ra-
"I-am-that-I-am" is our natural state of being. It is self-
jas), the reflected consciousness reflects on the Rajoguna and
effulgent, so it does not require another agency to identify it, to
there arises a feeling of "I". This is the second reflection of the
reveal it. Simple being is our nature. Everybody is aware of his
consciousness.
being, because he knows that he exists, he does not need any help
When the reflected light of Rajoguna falls on the inert part to know that he exists. Being is unitary. There is no need to show
of the mind (Tamoguna), it gives light to outerspace and objects or prove the being with the mind, because the being is self-re-
and the feeling of "not I" arises. This is the third reflection of the vealing. Because we are deeply rooted in the relative knowledge,
consciousness. In this state, tendencies and thought-matter of the we ask how to know our being in an objective way. The habit of
mind appear as the gross world. Then there is full evolution of objectifying is so strong in us that we ask how to be aware of our
the ego, with the "I" (Aham) and the "thou" (Idam), with separa- being in an objective way. See how ridiculous is the question!.
tive feeling. From the space of pure consciousness, a space called
In deep sleep, we are disconnected with the body, i.e., there
the mind arises. In the space of pure consciousness, there are no
is no "I-am-the-body-idea" in that state, and we are extremely
objects. The space of the mind is filled with reflected conscious-
happy in that state. So to exist as the being there is no need of the
ness and objects. When the separative feeling arises because of
body or the senses or the mind. We can be in the same state of
the evolution of the ego, the mind space appears as the outer space
happiness in the waking state also if we do not identify with the
(Bhutakasa) and objects in the mind appear as the objective world.
body through "I-am-the-body-idea".
So in reality, the objective world is subjective.
The ego is a product of self-ignorance and all methods cre-
There is no reflection of the light of consciousness in the
ated by the ego to know the self are futile. The illusion that we do
causal body. There is the reflection of the light of pure conscious-
not know our being is a major obstacle for the revelation of self-
ness in the subtle body. When it is dominated by the ego, such a
knowledge. How can we deny our being, just because it is not
mind functions as thinking, reasoning and perceiving. When there
possible to show our being in an objective way?. How can we see
is a separative feeling of the ego, the unitary consciousness ap-
our own being, which is unitary?.
pears as God, individual soul (ego) and the world. This is the
manifestation process of the unmanifest. For the revelation of self-knowledge, the trinity of the seer,
the seeing and the seen is not required. How can we see the seer?
V Can we see our own eyes, or is it necessary to locate eyes every
time before we see something?. Just being as the seer is enough.
Because the being is self-effulgent, no other entity is required to

37 38
identify it. Even the false "I" is conscious of its existence, even and shows the subtle world present in the mind in magnified form,
though sometimes there is loss of one or two senses. If that is the and creates the illusion that the world is outside and contrary to
case with the false "I", what to say about the self-effulgence of us. To know that the world and the mind are not apart from self is
real "I"?. integration. To think that the mind, the world, self are separate is
differentiation and so illusory. If we have the direct experience
We are real beings. There is no need to achieve our being.
that the source of the mind is the self, then we are beyond all
The being cannot be found by a process of achievement. Any ef-
illusions.
fort to achieve our being is ridiculous. If it is achievable, it must
be transient, not eternal, not infinite. That which is not eternal is When thought rises, then only we perceive the world and its
not worth having. That which appears and disappears is nonself, affairs. Thought is within us. So the world is also within us. The
it is always transitory. Being as the effulgent self is seeing God. primal ignorance which is inherent in self causes self-ignorance,
Seeing the God means being godliness. Nonself cannot veil the so that the power of the self can be manifested. Self-ignorance is
existence of self, but it can veil the awareness of the light and the power of self. The three modes of the mind namely, waking,
bliss of the self. dream state and deep sleep owe their existence to the primal ig-
norance (Moola Avidya). All these three modes are illusory. The
Our being is the nearest to us. We are that. Thought takes us
illusions are possible only in sleep. So all these modes occur in
away from our being. Thought is always extroverted, where as
sleep only. Even birth and death are illusions in this sleep state of
consciousness exists as self-effulgent being.
self-ignorance. The rise of "I-am-the-body-idea" is gross igno-
Our essential nature is consciousness. Just as heat is a prop- rance. An ignorant one is not aware of the source of "I-am-the-
erty of fire, consciousness is the property of the being. Only the body-idea". Jiva is reflected consciousness associated with non-
self-knowledge is eternal. All the relative knowledge is transient self and he sees the world as though it is outside of himself.
and owes its origin to self-ignorance. The sea is one, its waves
In deep sleep state, ignorance is so subtle that neither the
are many; the being is one, but its manifestations are many. Our
subject, nor the thoughts nor the objects are perceived and it is
being is consciousness. Is there any possibility to lose the being
full of darkness. Thoughtless state is natural to deep sleep state.
which is consciousness ?
That is why every human being prefers sleep for the happiness of
In the infinite being, the cosmos is a small sound. In Being a thoughtless state of deep sleep.
there is the body and its counterpart, the world. Because we are
A spark from pure consciousness emits and immediately it
deeply rooted in the relative knowledge we expect some place in
identifies with nonself. This association of the spark with nonself
the body where the self shines. How can we locate a certain point
is ignorance. Then arises "I" thought, with separative feeling and
in the body as the place for consciousness which is unitary and
there is the perception of the objective world as "not I". All this
infinite. And in that way we are trying to limit the infinite con-
happens in the sheath of the knowledge-mind (Vijnanamaya
scious being, in a place of the body. See the futility of such exer-
Kosa).
cise.
So the relative life starts in the sheath of the knowledge-
The world has its being in a subtle form in the mind. When
mind. Once there is relativity, the concept of time and space is
pure consciousness reflects in the mind, the world appears as very
always inherent to relativity. When there is the concept of time,
big because the "I-am-the-body-idea" acts as a magnifying lens

39 40
there is the concept of evolution. The evolution is time-bound. Is objective world is really the subjective world. When the colourless
the unitary being without any limits a product of evolution and light ray passes through a prism, it manifests as seven colours;
time?. Is the limitless being time-bound?. Can limitation become similarly the light of pure consciousness, when reflects in the
limitless in the evolutionary process of time?. The ego, the body mind manifests as God, jiva (Individual soul) and the world. When
and the world evolve through time. Is unitary self-effulgent con- the light of consciousness falls on the mind, the composure state
sciousness a product of such evolutionary process or is conscious- of nothingness (sattwa) assumes the role of God, the dynamic
ness beyond all evolutionary process?. Let us investigate this vi- power of the mind (Rajoguna) assumes the role of "I" thought,
tal issue with the totality of our being. the ego and inertness (Tamas) appear as the world and the ob-
The Evolution is in the field of the limited only. The whole jects. Because God, jiva and the world arise from the mind, God,
creation is in the domain of imagination only. Any imagination ego and the world appear and disappear at the same time.
is limited, so the creation is also limited. When there is limita- Reflected consciousness of the mind belongs to the mother-
tion there is duality. When there is duality there is always con- nature. (Para Prakriti). It has a beginning and an ending. It is
flict. When there is duality, thought arises. Thought arises from witnessing in nature, so the duality is there. That which has a
memory and memory is always limited. So the action and obser- beginning and an ending is always illusory, transient. Whereas
vation of thought is always limited and incomplete, leaving some pure consciousness is our being, uncaused, so there is no begin-
residue of nonunderstanding. With the limited observation of ning nor ending to our being. Truth is always eternal and the eter-
thought, there is conflict, misery. nal has no beginning, so there is no ending.
When thought understands all this, it stops trying to correct The seer and the seen are just the illusory work of the mind,
the psychological problems of relationship with the others. When so both of them subside when we closely look at them through
thought subsides, there is still mind with pure spark of the ego. enquiry. In the enquiry, reflected consciousness withdraws from
The still mind is filled with reflected consciousness only i.e. pas- nonself and it is able to identify its source i.e. pure conscious-
sive awareness. Reflected consciousness in the still mind has the ness.
capacity to identify its source, i.e., pure consciousness and be-
The consciousness reveals itself in the still mind. In a still
comes one with its source, just as an image made of salt when
lake the moon reflects beautifully. The lake does not make any
thrown into the sea, immediately melts in the sea. Then the pure
effort for the reflection of the moon to be. The reflection of the
spark of the ego posits itself in pure consciousness and we act
moon happens by itself. Similarly pure consciousness reflects in
from that conscious centre. When we act from that conscious cen-
the still mind. There is no effort either on the part of Still mind or
tre which is called the spiritual heart, there is complete action,
pure consciousness. Even though the moon is reflected in the lake,
without any residue of nonunderstanding, so there is no more con-
waters of the lake do not touch him. Similarly when pure con-
flict. Searching the source of the mind is true enquiry. The intrin-
sciousness reflects in the mind, the mind does not touch pure
sic nature of "I-am-the-body-idea" is reflected consciousness.
consciousness. The reflection of pure consciousness in the still
When we posit our mind in pure consciousness, we will have
mind is like death to the evolutionary process. It is the door to the
direct experience that Godliness is not apart from pure conscious-
eternal self-knowledge. When imagination and evolutionary pro-
ness.
cess stop there is the revelation of self-knowledge. Self-ignorance,
The objective world owes its origin to the subject. So the which is prevailing for aeons and aeons ends, pure consciousness

41 42
reveals itself. Self-knowledge is just a beginning of eternal life VIOLENCE, ANGER
which is beyond the mind. Life has no ending. Just as the heat is In the experiencing of anger in aware-
always associated with the fire, our being is always associated ness, anger is transformed as joy
with consciousness (Buddhatwam).
The ego is a combination of deeply-rooted multiple images
V formed by the thought about ourselves and others. The image is
a thing, formed by thought, about ourselves and about others. It is
born out of the interaction of the ego with the outside world with
separative feeling (Bheda Buddhi). When the mind through sense
organs interacts with the outside world, tendencies are formed
and stamped on the mind and the tendencies act in association
with reflected consciousness.
The source of anger and violence is the "ego", which ex-
presses itself in so many ways. There will be no anger in the
"egoless state". When an image about ourselves is insulted that
image responds. Any image is always old. So when we are in-
sulted, it is the old that is responding to the present situation. So
we must be free of the past when we are challenged with a fresh
problem in the present. It implies freedom from everything that
man has put to another man; belief, dogma, rituals, country, con-
cepts about the God, and of various opinions. All these divide
human beings and so breed violence. The life of a man who has a
purpose breeds violence and anger and a man with the ego lives a
life of purpose, so always he is violent.
The question of knowing anger and violence is really com-
plex. When we say I know a person, basically it means we know
his past. Persons always change from moment to moment. So we
can never know a person in the present. The same is the case
with, anger and violence. I can say I have been violent, but I do
not know what violence and anger is now, I am angry, but I realise
a moment later that I was angry. The realisation is the recogni-
tion that I have been angry. Otherwise I do not know it as anger.
The recognition interferes with the actuality. Seeking the cause
of anger is the explanation of the cause. Naming the actuality as
anger, condemning it or justifying it, trying to get rid of it, are all
forms of distraction from the fact of violence and anger.

43 44
 Religions are organised beliefs. Beliefs separate human be- VITAL CAUSE OF HUMAN PROBLEMS
ings. So if anybody belongs to a particular religion he is violent. We must be aware of thought,
That is why though the religions have tried to tame the human emotion, feeling which compel
being for centuries upon centuries, they failed. us to think about ourselves.
So to go into the problem of anger and violence, we must be We exist as The Being at all times. The Being is simple.
completely vulnerable, open to the fact of anger and violence. Problems arise only when we identify with something which we
Then violence tells its story in all its detail. If we actually, with are not i.e. caste, color, race, nationality, profession, property,
our heart, see the nature of violence and anger, see the danger of gender etc., and start saying I am so- and-so. If we are going to
it, we are finished with it. Then we are left with passive aware- Arunachala from our native place we board a train and a bus.
ness which is by nature joyful. So if one observes violence and Actually those vehicles move. Our body is not moving. But we
anger with all his being, anger and violence flower in passive superimpose those movements on us and usually say "I" have
awareness. The flowering of anger is the withering of it. So what travelled. It is just out of habit we say like that. Similarly, when
remains after the observation is only joy, which is our intrinsic the body moves or acts, we claim and superimpose the move-
nature. The same process of observation is applicable to other ments of the body on us and say "I" walked or "I" acted, and so
human problems like greed, envy, ambition etc. and all these are on. This is due to identity with the body. Similarly when thoughts
interrelated problems, with the "ego" as their source. arise in our interior, one spurious agency called "thinker" super-
If at the moment of anger we can hold on to the conscious imposes the movement of thought, and says I am thinking. This
aspect of the mind, i.e., passive awareness, there is the observa- is due to identity with the mind-mechanism (Antahkarana). The
tion of anger with the still mind, and anger or violence reveals thinker appears as a real entity because of our continuous identity
itself in all its subtleties. Then our mind goes beyond violence. with nonself in an uninterrupted way. Suppose there is no iden-
Fear of death overpowered Bhagawan Sri Ramana Maharshi; then tity with non-self and so there is no thought, there is nothing like
at the moment of fear of death, Bhagwan held himself to the con- the entity called the "thinker". The thinker is only an appearance,
scious aspect of his mind, and the process of death was revealed it has no existential reality. It is only the creation of thought.
to him in all its glory, and from that moment Bhagwan had gone Thought is the "thinker". If there is no thought, there is nothing
beyond death (Mrutyunjaya). This is real self-enquiry, this is real like the "thinker". So the ego, though it appears as reality to many
religiosity. Such observation with the still mind is the only way to it is only a phantom.
solve human problems like violence, anger, desire, greed, lust, When we superimpose the movements of the body and the
ambition, envy, arrogance, fear etc. mind on consciousness, and start saying "me" and "mine", self-
isolation process starts, and there is apparent separation from the
V whole existence because of this separative feeling. Simple being
is our nature, but when we identify with the body and the mind,
superimpose their movements on consciousness, definitely there
are problems in daily life. Thought arises when consciousness
identifies with nonself. Reflected consciousness identifies with
nonself only in a state of self-forgetfulness (Atma Vismruti). So

45 46
thought arises only in a state of self-forgetfulness. So naturally, WHAT IS SELF-ENQUIRY
thought, which is a by-product of self-ignorance, cannot do self- The inner quest to know the source of the
enquiry. So all methods invented by the mind to find the self are a mind and to abide there, is the art of
product of self-ignorance. So all mental methods for self-enquiry self-enquiry
are useless. Thought creates problems, because it is born out of
Everybody loves his being intensely. Though his body is
self-ignorance and identity with non-self. When such thought tries
about to die, still man wants to live, because he loves his being.
to set right the problems created by itself, problems are multi-
When there is a dangerous situation, the human being runs away
plied. This is obvious in our daily life. This is the main problem
to save himself. This is due to his loving himself. So self is vital
of humanity. Thought itself is the problem. It cannot correct it-
and very near to everybody. The loving of self is evident at all
self. Unless we have the still mind with uncontaminated conscious-
times, in any situation.
ness, it is not possible to be aware of the working of thought. To
have the still mind, we have to radically transform the way we are The human being loves pleasurable things like wife, chil-
living. If we can live a life without conflict, it is possible to have dren, and property only for his well being. In that process he at-
the still mind. The ways of the ego i.e., thought, will not be re- taches himself to them and gets entrenched in the bondage. Then
vealed by rituals, mechanical repetition of sacred words, or de- he tries his best to get out of that bondage.
liberate meditation which are basically mental imagery and men- The nature of the self is self-effulgent "I amness" i.e. it does
tal evolutionary methods. Thought (ego) should understand that not require another entity like the body and the mind to prove its
it cannot deal with the problems created by it in the psychologi- existence as consciousness. It is conscious of its existence.
cal dimension. Out of that understanding, thought (ego) subsides
and we have the still mind with uncontaminated consciousness. The body, the mind, the intellect, the memory and the sense
organs are by nature insentient. An iron filing moves just be-
When the water in a vessel moves, the reflection in water cause of the presence of a magnet near by. The iron filing moves
appears to move. When the water in the vessel is still, the reflec- because of the attractive power of the magnet. Just like that the
tion in the water is clear. Similarly when tendencies in the mind insentient body, mind, intellect, memory and sense organs work
are moving, reflected consciousness of the mind also appears to by the power derived from reflected consciousness. When we
move. Actually reflected consciousness never moves. When all travel fast in a vehicle, we feel as though the earth and the trees
tendencies of the mind are annihilated, reflected consciousness around us are moving. There is superimposition in this situation
shines without any apparent movement, in all its glory. When the in two ways. ("Anyonyadhyasa"). We are attributing our move-
being is reflected in the still mind, then there is no identity of ments on the static things like earth and trees, and we are attribut-
consciousness with nonself and naturally there are no problems. ing their static property on us. This is the defect of superimposi-
So thought (ego) is the main problem of humanity, and the tion (Adhyasa) and leads to a wrong way of observation, because
way to live beyond thought (ego) is found in the still mind with there is the fundamental defect of superimposition (Adhyasa) there.
uncontaminated consciousness. In a similar way, the ego, the intellect, the mind, the memory, the
sense organs, and the body derive their energy from reflected
consciousness but the ego imagines that it is doing all these ac-
V tivities by itself and claim for itself the ownership of all these

47 48
activities. This is wrong assumption. Reflected consciousness Reflected consciousness has the capacity to find its source and
means the reflection of pure consciousness on the intellect. From becomes one with pure consciousness. Thus Reflected conscious-
the intellect, reflected consciousness pervades all over the body ness (Jiva) is released from the illusion that it is bound to nonself
through the nervous system and aid in the functioning of the mind, forever and posits itself in its source i.e., pure consciousness. This
the intellect, the ego, the memory, the sense organs and the body. is called moksha or liberation or nirvana or Kingdom of heaven.
This is the goal of our precious human life. Let us start self-en-
The doership and the enjoyership are taken to be the functions of
quiry for the release from illusory bondage with nonself and start
the ego.
drinking the nectar of divinity.
Volition, doubting, attachment, hatred, fear, misery etc. are the
result of the functioning of the mind. V
Hunger and thirst are the functions of vital airs (Prana).
Birth, growth, ageing, decay, transiency of existence, and death
are natural to the body.
The contaminated intellect, with reflected consciousness,
superimposes all these characters on it and says "I" enjoy, "I am
the doer" of the work of all these, "I am" hungry, "I am" suffer-
ing from disease and pain, "I am" getting old, "I am" going to die.
All this misunderstanding is due to lack of self-enquiry. The in-
tellect attributes all these on it because of self-ignorance. Self-
ignorance is annihilated only by self-knowledge, not by any men-
tal activity, which is a by-product of self-ignorance. When we
start self-enquiry, the conscious aspect of the mind is brought
into scene, and searches for the source of the entity (ego) which
claims ownership of all the activities done. Because one is doing
self-enquiry with reflected consciousness, the entity (ego) which
claims ownership of activities takes to its feet. Then there is an
experience of absence of the ego. Then it will be found that there
is no doer of the activities. All these activities happen spontane-
ously in the presence of reflected consciousness without any doer.
It is just like spontaneous opening up of petals of the lotus when
"Sun" raises. In a similar way ego, mind, intellect, memory, body
function spontaneously in the "presence" of reflected conscious-
ness. This is the fruit of self-enquiry, in which the mind is filled
with reflected consciousness which is without any contamination.

49 50
 SELF-ENQUIRY IS THE "ONLY REAL" light of the past. We see the new problem through the mask of
RELIGION the past. So naturally the past distorts and interferes with our un-
Once we taste the bliss of truth, the never derstanding of the problem as it is.
-ending blissful journey of eternal life starts. At present we are in misery. The misery is due to the divi-
Because truth is infinite, there cannot be specific routes to it sive factor called thought. Thought is a material process. It is a
nor methods. All methods belong to the mind, so all methods are conditioned response of the memory. So thought is never free.
in the field of time-space, so illusory; we cannot approach truth Because the memory is limited, thought is always limited. Its
through beliefs or rituals. We cannot reach truth through the evo- awareness is also limited. If we want to encounter any problem,
lution of mind, which is basically time-bound. Only in the mirror we must have a free mind, i.e., the mind which is empty of thought,
of relation with others, the contents of the mind, which include empty of past memories. A free mind is always fresh, and young
thoughts, beliefs, emotions, and ignorance are revealed to us at capable of dealing with the new problem. If we attend to the prob-
the conscious level. Life is relationship with others. When we lem, with all our being whole heartedly, and gather all our ener-
relate to others, we form images about them, we try to relate with gies, we will have one-pointed mind, without any effort on our
the image, rather than the actuality, factuality. We have to see part. The mind becomes free, when it is free from thought. In the
whether we can live with facts. free mind there is no noise of thought. When thought is there, it
always tries to recognise. It can recognise only the things which
The mind is deeply stuffed with thought-matter. Every are already known. It cannot recognise the new. It tries to trans-
thought owes its origin to the mother-thought "I-am-the-body- late the new, in the language of the old. After recognising, thought
idea". We think that this mind stuff is the only reality. Humans tries to convert that which has happened as "experiencing" into
encounter problems daily. Every problem is new; we always ap- the field of the known. Then thought calls it as experience.
proach the new problem with the old experiences only, which is
commonly called the ego. So when we encounter a new problem, The experience is stored in the memory cells. When we act
there is always the shadow of the past. The past means the sum from these past experiences that are stored in the brain, but not
total, quintessence of all past experiences. Manifestation of those with a free mind, i.e. the mind which is free of thought, it is the
past experiences is thought. Because experiences are limited, the past that is responding. Relation with others is not a static pro-
thought which arises from the memory of experiences is always cess, it is a dynamic process between two egos. Something is
limited, as J. Krishna Moorthy says. We cannot think of that which added to the ego, or something is deleted from it every moment.
we do not know. Thought works in the field of only the known. So such relationship demands attention with a free mind, which
is free of thoughts, beliefs, emotions, dogmas etc. When there is
There is no thought in the state of ‘experiencing’, i.e., per- no attempt to recognise and convert what we perceive with the
ception. Thought cannot penetrate into the unknown. There is no senses into experience, and memorise it, there is the still mind.
experiencing in the case of thought. When the perception is over, There is the stilling of thought. Then the mind is filled with un-
then thought enters and translates that experience according to contaminated awareness which is required when we relate to oth-
the known, i.e., the past, and categorises it as so and so, and stores ers. The stilling of the thought is required when we relate with
it in the memory cells of the brain. When we approach a new others, so that there is no observer to observe in the form of
problem, we approach it with the burden of the past and in the thought. The observer and that which is observed are both

51 52
thoughts. Both belong to thought. When we observe the observed world with a separative feeling (Bheda Buddhi), resulting in the
with thought, we are simply perpetuating the past. We are not oblivion of the nature of "I amness existence". When thought (ego)
living in the present. When we encounter the present, which is subsides, the nature of "I amness" is revealed, it is revealed when
always new, with the past, i.e., thought, there is always distortion there is no trace of the ego. When we are aware of nature of "I
in the observation of relationship. If we want to know the ways of amness" there is complete freedom and bliss. The mind is trans-
the working of the mind, we should love it. If we condemn the formed only when there is the revelation of truth moment to mo-
mind, it won’t reveal its contents. We should know how the mind ment.
relates to others. This requires tremendous love on our part. In
There is creativity in the state of "I amness". We are the
the psychological field, perception is action. Perceiving the ever
bliss, which is embedded in "I amness" existence. To search our
changing ego itself, brings out tremendous spiritual discipline,
existence which is our being, externally is to escape from one’s
which is not born out of the mind. Whereas when we deal with
self. Godliness exists as "I amness" in us. Jesus said "And the
matter, we have the process of perception, recognition, experi-
Kingdom of heaven is within you, and whomsoever shall know
ence, and storing the experience as memory and when we are
himself shall find it".-Gospel of Luke. If we pursue godliness
challenged to act, we can act from the past memories because we
with extroverted mind, we see forms that are present only in our
are dealing with the static matter there.
mind. These forms are illusory. They are the result of ignorance;
So in the physical dimension, the process of recognition, existence is not a result of our desire. We cannot find truth by
experience, memory, and further action from memory is right pursuing it through thought.
action, whereas in the psychological dimension just perception is
As long as there is self-ignorance, there is the contaminated
complete action. Here if the thought which is always limited, in-
"I-am-the-body-idea", with identity with nonself, which results
terferes, there is limited action, so there is always a residue of
in perversive thinking. Even the technological knowledge we have,
nonunderstanding which leads to various psychological problems.
will be used in a perverted way. Such things lead to destruction.
The truth should endure in all times, in all aspects. We are Self-knowledge is not the final goal. It is the gateway to eternal
conscious beings. We know that we exist, but we are limiting life with bliss. So true enquiry is the only real religion and real
ourselves to the body-mind in the waking state. In deep sleep, knowledge. It is the knowledge through which we can cleanse the
even though we are disconnected with the body along with its dust that is formed as layers and layers over our ‘I amness being"
senses, our mind is recording that we are extremely happy in deep from aeons and aeons of time. We should learn the art of abiding
sleep. So happiness is inherent to us, whether we associate with in the self, through a being who abides in the self without any
the body or not. Actually association with the body in the waking distraction. Such a person is called the "Guru" (Master). When
state is disturbing our inherent happy nature. We are existing in we touch our being, which is blissful intrinsically, there is no
all modes of the mind, i.e., waking, dreaming, dreamless sleep. longer any misery. Such a state is called liberation, Moksha, the
So existence is our nature. But we are ignorant of the nature of "I kingdom of heaven, or Nirvana. All these are synonymous with
amness" existence. During deep sleep when there are no thoughts our being.
and when there is no perception of the world, we are extremely
A person, who is doing self enquiry, does not belong to any
happy. In the waking and the dreaming states of the mind, we
organised belief, which is organised religion. Real religiosity
perceive the world of name and form and we see the objective
unveils the nameless, unitary, pure consciousness. The mind that

53 54
is liberated from the ego is a virtuous mind. Such a mind has no NEED FOR SELF-ENQUIRY - PART I
thought-stuff; it has no problems, and meditation happens to such The finite, the transient, the
a mind, destroying volition (Sankalpa) doubting (Vikalpa) Char- mortal are the manifestations
acter of the mind. This is called annihilation of the mind of our
(manonasa). In that state, there is only the being, there is no essential being.
becoming. If we can go to that extent, we arrive at a state, where
Just as the sentient spider emits insentient saliva, the insen-
nothing else needs be known. It is a state of eternity, love, com-
tient world and the mind owe their existence to the self-effulgent,
passion, and pure knowledge.
omniscient, omnipresent Brahman. When we forget our essential
At present we are in a continuous state of conflict. That con- nature that we are uncontaminated conscious beings, there arises
flict ends forever only when we understand the ways of the work- in us, "I-am-the-body-idea". When the "I-am-the-body-idea" is
ing of the mind mechanism through self-enquiry. contaminated with the dynamic (Rajas) and inert (Tamas) char-
acters of the mind, "thou" arises, so we land in a world of duality,
with its consequence of misery. The ego, which is made up of
thought, is separative (Bheda Buddhi) in nature intrinsically. When
V we go on remembering the past events stored in the ego, misery
is the outcome. So when we divert our mind from the world to the
Omniscient, self-effulgent conscious Brahman, which is blissful
intrinsically, the ego becomes one with Brahman, just as a lump
of salt, when thrown into the sea, becomes one with the sea.
Then there is no place or possibility for misery in the ego;
there arises a bliss which is not of this world. This happens to the
mind, only by the grace of God, not by anything else. So we have
to decide urgently either to live in misery by the attachment to
the ideas of colour, race, caste, gender, property, body etc., or to
become one with the blissful, omniscient, conscious supreme
being, that is Brahman. For this, self-enquiry is the way, which
proceeds in us because of the grace of God.

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 NEED FOR SELF-ENQUIRY - PART II SIGNIFICANCE OF THE TRANSITIONAL STATE
Truth is revealed more in the IN SELF-ENQUIRY
process of self-enquiry Thinking is going out. Going in is not really
Thinking is a function of the mind. Thinking is a response going in, it is simply stopping going out, so
of the memory. Because the memory is limited, the thought which nonthinking is going in (Antarmukha).
owes its origin to the memory is always limited. The information The ego in its pure form is the self. When it is pure it pul-
stored in the memory cells of the brain is material in nature. When sates as "I am", "I am" in us. Existence as "l am", "I am" is our
the thought, which arises from the interaction of reflected con- eternal, natural, pristine, pure state of being. But when the pure
sciousness (Abhasa) and memory, an illusory separative feeling spark of the ego becomes extroverted and looks at a tangent and
(Bheda Bhranti) is always there. When there is separation, there says "this", forming the name and form, the ego is contaminated
is duality. Thought is a self-isolation process. When it is set into and evolves as ahamkara (contaminated "I"), with a separative
action, its activity is always self-centred and always leads to self- feeling (Bheda Buddhi) of the seer (Aham) and the seen (Idam).
isolation with its disastrous consequences. Though we talk about
As we become awake from deep sleep there is a time inter-
universal brotherhood, and loving-the-neighbour-idea, when we
val, when we do not completely cognise outward things through
act from the ego there is always a separative feeling resulting in
our senses. In that time interval, there is the awareness of pure
conflict and misery. Beliefs, scholarships and experiences give
"I". If you do not slip into sleep, or if thoughts about nonself do
us a false sense of security and prompt us to do more self-centred
not crowd your mind, if you can hold the pure "I" it matters little
activity. The so-called mental discipline, which is supported by
whether you cognize the external world or not, because what you
all the religions, strengthens the ego. Mental discipline is a re-
see has no effect on you. When we have direct experience of pure
sponse of conditioning, so it is never free. Such response leads to
"I", which is not associated with nonself, it shows us the way to
the continuation and strengthening of the ego (False "I"). Sup-
the pure conscious being. By the grace of "Guru" we can posit
pression, imitation, domination and conformity are always there
our mind in pure consciousness by utilising this transitional state
in the mental discipline.
carefully, sincerely, with humility and devotion.
Beliefs, scholarship, experiences, mental discipline, ambi-
There are five stages in the transitional state:
tion, eye-on- the-fruit-of-action and living in the network of be-
coming destroy us. Unless there is cessation of all these, there 1. Deep sleep
will be no self-revelation of the truth. Unless we do self-enquiry, 2. Thought-free state before being fully awake.
there is no cessation of all these degenerating factors. So self- 3. Happiness due to the thought-free state
enquiry is the first priority in human life. 4. Movement of latent tendencies.
5. Fully awakened state where thought-matter predominates
V and obstructs the transitional state.
Our endeavour should be to make the state 2 permanent.

V
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 SELF-ENQUIRY - PART 1 tinuous uninterrupted identifications to non-self, the mind appears
In the understanding and as an existential entity. When pure consciousness falls on the
perception of the false, there is mind, tendencies of the mind reflect it as reflected conscious-
truth. ness. Reflected consciousness identifies itself with the body and
thinks "I-am-the-body". This is self- ignorance. Basing on this
While living in Ramanasramam, if one enquires where is
first identification to the body, all other identifications start and
Ramanasramam, how to go to Ramanasramam, what are the vari-
we lose sight of pure consciousness. When there is an identity
ous routes to reach it, how to start the journey and things like
with the body, there is limitation, so duality, so conflict, so mis-
that, it shows that such a person is in a total illusory state.
ery. So the identification with the body always leads to misery.
The same is the case with us; being pure consciousness, we To know that identity with the body is "only a thought" is the goal
try to know where pure consciousness is, what the various routes of true enquiry.
are to reach it, how to see it objectively, where pure conscious-
Now, we live our daily life through the actions starting from
ness is positioned in the body and things like that, they are due to
a psychological centre which is formed due to the interaction of
"I-am-the-body-idea". When "I-am-the-body-idea" identifies with
the contaminated "I-am-the-body-idea", with the separative out-
the body, there is the limitation of consciousness to the body-
side. When one enquires "Who am I" the "I" in "who am I" means
mind. This limitation of consciousness is illusory, nonexistential.
contaminated "I-am-the -body-idea". So we are enquiring into
Then there is extroversion of the mind, the illusory things look
this false "I". Contaminated "I-am-the -body-idea" is the false
real, and the real entity of pure conscious being, appears as mere
"I". "Who am I?" enquiry is a quest, a passive state of knowing. It
theory.
is not an active state of the questioning mind; it is not an intellec-
The truth of oneself alone is worthy to be scrutinised and tual affair. The intellect is veiled by self-ignorance. So any at-
known. Taking it as the target of one’s attention, one should keenly tempt of the intellect contaminated with ignorance to find the
know it in the spiritual heart. The knowledge of oneself will be truth is like groping in the darkness. So the so called spiritual
revealed only to a mind which is clear, silent, and free from the methods invented by the intellect contaminated with ignorance
agitation of thought-activity. will keep us in ignorance, however sincerely we follow the method.
Our existence as "I amness" is the common experience to Only with the revelation of pure consciousness, self-ignorance is
all. We are conscious beings and we know that we exist. Being annihilated. During self-enquiry, we do enquiry with the con-
deeply rooted in the relative knowledge, we are asking how to sciousness that is inherent to the still mind, but not with the mind
know our own conscious being in an objective way. How can our that is contaminated by self-ignorance. In the attempt to find the
being be objectified?. This is ridiculous. source of the contaminated "I", we touch pure consciousness.
"I-am-the-body-idea" makes us conscious of the body which We cannot see light with the help of darkness. Only with the
is no problem. But, because of the impact of tendencies (Vasanas) advent of light darkness disappears. Just like that while doing
one identifies with the body. This identification with the body is self enquiry when we touch pure consciousness, self-ignorance
the root of all problems. There is diffence between just being is annihilated. The belief that the mind can by its own activities
conscious of the body which is physiological and identification reach the self is the root of all misconceptions about the practice
with the body which is pathological. Because of a series of con- of self-enquiry. In the passive state of knowing, we try to know
the source of the contaminated "I-am-the -body-idea". We don’t

59 60
accept or reject the contaminated "I-am-the-body-idea", but we angle of contaminated "I-am-the -body-idea", we speak of the
earnestly enquire into the source of that idea. inner or outer. Such a notion is wrong. Pure consciousness, which
supports everything (Sarvam) is called the spiritual heart. We
When we earnestly enquire into the source of the contami-
have to do enquiry till the tendencies are completely annihilated.
nated "I-am-the-body-idea", our attention is withdrawn from non-
self. "Who am I" investigation is not an invitation to analyse the As true enquiry progresses, thoughts which obstruct our
mind and come to conclusions about its nature nor is it a mantric natural state of being (Atma Swaroopa) are reduced. Then the
(mechanical repetition of a sacred word ) formula. When our mind (ego) becomes pure and becomes one with its source, that
attention is focused only on "I-am-the -body-idea", there is re- is pure consciousness. When the mind (ego) is extroverted,
duction in the thought-flow which later is completely eradicated. thoughts and things appear. When the mind (ego) is introverted,
When we hold on to "I-am-the -body-idea" the conscious aspect the mind (ego) becomes one with pure consciousness. The atti-
of that idea shows us the way to pure consciousness. So self- tude that we have a mind (ego) and we have to destroy it, is wrong.
enquiry facilitates self-awareness. When we are capable of hold- We think that thought arises from the mind (ego); it is not so.
ing on to "I-am-the -body-idea", we can see that it does not iden- Thought is the mind (ego). If there is no thought, there is no mind
tify with anything because we are aware of it. If we can do that, (ego). If we do not look closely it appears to be there. If one looks
the contaminated "I-am-the -body-idea" becomes pure, full of for it, it is found not to exist. A series of uninterrupted identifica-
reflected consciousness, not contaminated by anything and in such tions with nonself makes us feel the mind (ego) as an existential
a state it becomes one with pure consciousness. But if the tenden- entity. When we earnestly try to find the source of the contami-
cies are not completely annihilated, again "I-am-the-body-idea" nated "I-am-the -body-idea", we will realise that the mind (ego)
gets contaminated. Cessation of the contaminated "I-am-the-body- is just a concept, a non-existential thing. We will existentially
idea" temporarily is called ‘manolaya’ (temporary cessation of know this as true enquiry progresses. In true enquiry, the mind
the activity of the mind). In this, one is in a temporary thought- (ego) tastes the bliss of pure consciousness, so the mind (ego)
free state, consciously. Even though there is bliss in this stage, naturally cooperates with enquiry. If one persistently clings fast
ignorance is not annihilated. So thought-process is activated af- to self-attention, all tendencies are destroyed. Till all tendencies
ter sometime. So, if "manolaya" happens to us, we should further towards sense objects are annihilated, "who-am-I" enquiry is nec-
enquire, "what is the entity that enjoys bliss?", otherwise we are essary. If one resorts to uninterrupted remembrance of self, until
likely to land in a blissful trance-like state, which is not realisation. one attains self, that alone is sufficient. Positing ourselves in the
"Manolaya" is the point where divergence between the road to source of contaminated "I-am-the -body-idea" is true enquiry.
liberation and "yoga nidra" (trance-like state) takes place. The Real enquiry begins when we cling to self, and already off the
still mind is not the goal of true enquiry. The still mind is a proper mental movement. Self-enquiry is a tool which facilitates redi-
state of mind, for the revelation of pure consciousness. Through recting the attention from objects, thoughts and sense perception
the still mind we posit our limited consciousness in the spiritual to the perceiving of them. The answer to the quest of "Who am I"
heart. This is the aim of true enquiry. Trying to locate the spiri- is not to be found in or by the mind (ego) since the only real
tual heart in a particular area of the body is not true enquiry. answer is the experience of the absence of the mind (ego). When
How can we assume that there is such and such a place in the this positing is permanent, there is no identity with nonself, so
body for the infinite being of pure consciousness?. There is noth- there is annihilation of volition (Sankalpa) and doubting (Vikalpa)
ing like outer or inner for pure consciousness. It is only from the Character of the mind (ego). This is called annihilation of the

61 62
mind (ego) or manonasa, in which we are free from the illusion SELF-ENQUIRY-PART II
that we are bound to nonself. This is the aim of true enquiry. A mind which is empty of belief
and dogma acts with aware-
ness.
Even though, by nature, we are pure conscious beings, the
V need for "who-am-I-enquiry" has arisen because we are deeply
rooted in identity, with the body, through the contaminated "I-
am-the -body-idea". Enquiry is into the entity which aligns to the
body. When this alignment to the body is revealed to us as
nonexistential, false, then truth is revealed in all its glory. When
the quest for truth is sincere, truth reveals itself. Till the quest
reaches the effortless stage, we should pursue the enquiry with
effort. Because the ego with reflected consciousness is under the
illusion that it has aligned itself with the body, everything looks
topsy-turvy for a human being. When the illusory state of "I-am-
the -body-idea" is not there, our natural state is revealed to us.
One-pointed mind is possible only for those who are mentally
strong. Strong mind means a free mind which is free from ideas,
beliefs, dogmas, status, scholarship, etc. Such a mind is capable
of doing true enquiry, and enquiry is a cake-walk for them. The
mind becomes a separative agency (Bheda Buddhi) when it is
associated with the ego. Destruction of the ego means destruc-
tion of volition (Sankalpa) and doubting (Vikalpa) character of
the mind in religious jargon. When the mind is free of the ego,
such a mind immediately becomes one with its source, that is
pure consciousness.
The seer and the seen in the relative world, are a fabrication
of the mind, however real they look. Separateness (Bheda Bhranti)
is only a mental creation, a hypothesis; that is why it disappears
with true enquiry The hypothesis of separateness (Bheda Buddhi)
is the root of our personality. So personality (ego) is also a hy-
pothesis, a fabrication of the mind. Living with the ego is a phase
in the eternal journey of the individual. When we live with the
ego and act from that psychological centre, there is duality, with
misery as its consequence. As enquiry progresses we come to an

63 64
understanding that everything has its source in pure conscious- The ego is not a static thing; some experiences are added to
ness. When the mind posits in pure consciousness, there is no it; some are deleted from it; so it is a dynamic process. So in
conflict in daily life, whatsoever. This is our natural, pristine state. enquiry, we are observing a living thing, so we must always be in
Worry of bondage and liberation is illusory, so it is nullified by a state of observation, during enquiry. So enquiry is a living thing,
true enquiry. that is why there is no set pattern to enquiry. A set pattern is
possible only for the inert things. The ways of the ego are re-
There is no set pattern for self-enquiry. The function of the
vealed only in relationship with others. We must always be vigi-
mind is to interact with the outside world. With a process of rec-
lant when we relate to others and relationship is life. So we are
ognition, after recognising it and storing it as an experience in the
observing life. Knowing the ways of the mind, in the mirror of
memory cells of the brain, further action takes place from that
relationship with others moment to moment is enquiry. Unless
memory. The mind is acquisitive in nature. Even with the rela-
we know the ways of the ego, there is no possibility of transfor-
tionship with others which is life, the mind applies the same pro-
mation in us. When truth is not revealed to us, there is no right
cess of recognition and experience, storing the experiences as
relationship with others, resulting in conflict or misery. Truth is
memory and acting from that memory through thought. So in the
revealed only to a virtuous individual. Virtuousness cannot be
relationship with others, which is a living, dynamic moment-to-
cultivated by the mind.
moment thing, we are acting from memory, that is from the past
accumulated experiences. So we are facing a problem in the
present, which is always new when it interacts with past experi-
V
ences. This type of encountering the present situation with past
experiences, interferes with our understanding of the present prob-
lem, which is always new. This is the crux of the problem in our
daily life. We have to face the present with a free and young mind
that is free of the past, free of ideas, dogmas, beliefs etc. Then,
such a mind can see the actuality in all its nudity, without any
distortion. If the past interferes in our observation there is always
distortion in the observation. Unless the process of recognition,
experience, memory and acting from the memory is nullified when
we relate ourselves with others, truth is not revealed.
To understand one’s mind, one should love it. When we con-
demn it, the mind does not reveal itself. By loving the mind, we
should observe, the ways of the mind. When we observe sincerely,
without any interference of thought, there is the stilling of the
function of thought, that is ego. Such a mind is creative, moment
to moment. When there is the freedom from ego, there is creativ-
ity. When we have complete understanding of how ego functions,
then only there is creativity.

65 66
 SELF-ENQUIRY - PART III mind leaves its source, gets extroverted and becomes miserable
The Quest for the source of the "me" and is in a continuous state of conflict due to the duality that is
(Whence am I) and the enquiry into the inherent in the extroverted mind. The entity which feels misery
nature of the "me" and conflict is the entity which aligns and identifies with the body
(who am I) is real enquiry i.e. "I-am-the -body-idea". The quest for the source of this "me"
(whence am I) and the enquiry into the nature of "me" (who am I)
When the mind due to the presence of tendencies, appears
is real enquiry. Repeating "who am I" mechanically as mantra is
to be separated from pure consciousness and extroverted, such a not enquiry. Contemplating on "me" is not enquiry. We have to
mind aligns itself to the body, and so it has attractions of the delve deep into our own being and we have to find the source of
world. Then ignorance prevails in all its might. In such a state of the contaminated "I-am-the -body-idea". When the quest is sin-
mind because of too much movement of the dynamic aspect of cere we can hold on to the source without the interference of
the mind due to the movement of tendencies there is apparent thought. Sincere quest for truth leads us there. Enquiry is easy for
distortion to the consciousness aspect of the mind, i.e. reflected the still mind. In the starting phase of enquiry we have the feeling
consciousness and so we lack the knowledge that we are self- that enquirer is different from enquiry. Till this feeling disap-
effulgent conscious beings. Consciousness, existence, bliss and pears we have to go on doing enquiry. To experience the
peace are instrinsic to the conscious aspect of the mind, i.e. re- unintermittent awareness is the goal of the enquiry. Then the
flected consciousness of the mind. There are two extraordinary awareness reveals itself in a pure and simple manner.
powers prevailing in the mind. One is veiling (Avarana dosha)
and the other projected multiplicity (Vikshepa dosha). Because Self - enquiry is always associated with the awareness. We
of the veiling power of the mind, the nature of the conscious as- cannot do the enquiry without the awareness. "I-am-the -body-
pect of the mind is veiled. Because the nature of the conscious idea" and personality derive their energy from the awareness.
aspect is veiled, the mind forgets its oneness with the absolute There is no break in awareness even when we work. First "I-am-
truth. Then because of the power of multiplicity, the mind sees the -body-idea" is born. Then only we see the cosmos (Sristi). So
illusory multiplicity externally. So the extroverted mind is not if we enquire into the entity who sees the cosmos and find its
aware of its oneness with its own conscious being and so there is source, naturally we find the source of the cosmos also. The
no bliss and there is no peace. But it knows that it exists. The awareness that is present in the mind observes the way of thoughts
state of the mind in which there is no bliss is misery (Dukha). So that are present in the thinker. When thoughts are observed by the
misery is intrinsic to the extroverted mind. Occasionally the ex- awareness of still mind, thoughts become one with awareness
troverted mind enjoys pleasure when things happen in its favour, and become consciousness. When we observe respiration there is
then there is temporary cessation of thought (manolaya). In the cessation of respiration leading to a thoughtless state. So in en-
absence of thought, the mind is withdrawn into causal body quiry there is no duality.
(Anandamaya kosa) and enjoys the pleasure of the absence of As true enquiry progresses and thoughts are under observa-
thoughts. The pleasure which is the result of the absence of thought tion, there is a reduction of thought-flow and finally thought stops
is a negative one. From this state of pleasure, the mind gets extro- forever by merging in its source. Such a mind is completely filled
verted at anytime, and again it is miserable. When we question to with reflected consciousness and is peaceful. There is an experi-
whom is the misery there is an answer that it is to "me". Then we ence of being in which the individuality has temporarily ceased
should enquire who is this "me". Only because of this "me" the to operate. Repeated experience of this state of being weakens

67 68
and destroys tendencies which cause the "I" thought to rise, and SELF-ENQUIRY - PART IV
when their hold has been sufficiently weakened, the power of the Action born out of unawareness
self called Atmakara-Vritti (mental mode of self-knowledge in results in ego.
which self-knowledge dominates the mind rather than tenden-
The ego superimposes the movements of the body and the
cies) destroys the residual tendencies so completely that the "I"
mind on itself. It claims that it is the doer of the work done by the
thought never rises again. This is the final irreversible stage of
mind and the body. This is a wrong assumption. When there is an
self-realisation. Reflected consciousness shows the way to pure
intense flow of attractions from an extroverted mind to the out-
consciousness and the merging of reflected consciousness in pure
side world, there is the illusory feeling that "I-am-the-body-idea"
consciousness in awareness is real union, that is, it is the
is a reality. It looks real because of a series of uninterrupted at-
"Samadhi" state of the mind. If this state persists without any
tractions of the mind to the events in the outside world. When
break it is called the "Sahaja Samadhi". When the mind posits
there are no attractions whatsoever to the mind, "I-am-the-body-
itself in pure consciousness there is complete action without any
idea" becomes pure and merges in pure consciousness, then even
residue of nonunderstanding. When we act from that centre, which
a trace of the ego is not to be found. When the reality is veiled by
is called the spiritual Heart then there is no conflict, no misery
the veiling power of the mind, "I-am-the-body-idea" is contami-
and there is no pursuit to possess external things and there is no
nated by the dynamic (Rajoguna) and Inert (Tamas) characters of
pain and misery. There is no trace of the ego in that state of the
the mind, then the unreality or nonself appears real. So when there
mind. We are aware that pure consciousness which has extraor-
is the contamination of the "I-am-the-body-idea", there is wrong
dinary depth, is doing all the activities through us. Then we are
perception and because of the wrong perception of things, we
immersed in bliss, which is not of this world.
live a very disordered life. So it is the goal of true enquiry to
V remove this entity, which attaches itself to the body with enor-
mous attractions to the outside world. Because the existence of
"I-am-the-body-idea" depends upon its attachment to the body
and the world, attachment to them should be nullified through
true enquiry then, "I-am-the-body-idea" becomes pure. The align-
ing agency has no locus standi, that is, it does not exist on its
own, but its existence depends on attachment to the body, and so
the world. We should always keep our awareness on "I-am-the-
body-idea", then it will be revealed, that the "I-am-the-body-idea"
is illusory, a fabrication of the mind. This is true enquiry. When
"I-am-the-body-idea" is not associated, not aligned to anything,
including the body, it becomes pure, and it merges in its source,
i.e. pure consciousness. In contemplation (dhyana) and yoga, this
illusory "I-am-the-body-idea" is allowed to continue, kept intact,
and it is not isolated from attachment, and alignment to the body
and the world. Such spiritual disciplines encourage the continua-
tion of the false "I".

69 70
 When we have the capacity to keep our awareness only on we trace back the source of the "I" thought, self alone will re-
the false "I", without being distracted by the events of the outside main. Aham is known to everyone as "I am". Brahman abides in
world, then it is a sign of progress in enquiry. Enquiry is done in everyone as real "I" (amness). We have to find out that real "I"
our inner being, by the conscious aspect of the mind, about the (amness) which is already Brahman. The text of "I-am-Brahman"
entity which attaches itself to the body and the world. Enquiry is is not meant for thinking mechanically as "I-am- Brahman" (I-
not done outside of us. So we are the centre of enquiry. There is am-the-god-state). Such thinking is just a mental affirmation
nothing external (different) to this centre. That centre is not an which sustains the false "I". Self can never be discovered by af-
object for contemplation. The quest to know where the "I-am- firmation or negation because both are products of ignorance. To
the-body-idea" arises is true enquiry. To know the source of "I- say that I am not this, I am not that, there must be one entity. That
am-the-body-idea" is true enquiry. Imagining a heart centre and entity is the false "I". It is an aligning agency, which attaches
contemplating on it is not enquiry. If the quest is sincere, the itself to the body, but it has no locus standi and is not tangible.
heart (spiritual) centre is revealed in all its glory. We have to That entity knots (chit-jada grandhi) pure consciousness with the
search for the entity, which attaches itself to the body. During body. When we are unaware of it, it brings us a lot of misery.
churning, the conscious aspect which is present in the false "I", is While doing enquiry, if we do not experience peace, we should
separated from the dynamic aspect. The conscious aspect of the know that we are doing enquiry with the mind. The mind is a
false "I" shows us the way to pure consciousness. Contaminated bundle of thoughts, so how has thought the capacity to destroy
"I-am-the-body-idea" is ignorance; when we search for its source, the mind?. In enquiry, there is a taste of pure consciousness to
and touch the source, the ignorance disappears. While doing en- the mind, then the mind voluntarily cooperates in the enquiry,
quiry, we don't need any notions about our natural state. The natu- without any suppression, because it tastes the bliss of pure con-
ral state exists as it should be. We should do away with the attrac- sciousness. So the mind merges in pure consciousness naturally,
tions to the outside world. We should try with all our energy avail- in true enquiry. In Yoga, great effort is made to unite the mind
able to know the source of "I-am-the-body-idea". It is not ob- with pure consciousness.
serving one part of the mind with another part of the mind. So
All mental tendencies are dependent on contaminated "I-
enquiry is basically not intellectual. It is a sincere quest in our
am-the-body-idea". But "I-am-the-body-idea" is not dependent
inner being. Neti-Neti (I am not this, I am not that) is an intellec-
on them. So while searching for the source of the contaminated
tual activity, which could not take us beyond the mind which is a
"I-am-the-body-idea", we go beyond all these tendencies. In en-
product of ignorance. The "I" thought is sustained in such intel-
quiry we question the very existence of the contaminated "l-am-
lectual acts of discrimination, and the "I" which eliminates the
the-body-idea". In that process, the conscious aspect which is
body and the mind as "not I" can never eliminate itself. After the
present in the contaminated "I-am-the-body-idea", shows us the
rise of the "I" thought, there is identification of the "I" with the
way to pure consciousness. When we are capable of existing
body, the senses and the mind. The "I" is wrongly associated with
purely, without any thought, the contaminated "I-am-the-body-
them and the true "I" is lost sight of. In order to sift the pure "I",
idea" falls, by itself. When we are vigilant of the contaminated
from the contaminated "I", this discarding neti-neti method is
"I-am-the-body-idea", its tendency towards the sense-objects
mentioned. It does not mean discarding of nonself. It means the
(Vishaya Vasana) is destroyed. When its identifying tendency is
finding of the real self. The aim of neti, neti is to divert the atten-
not there, pure consciousness reveals itself. The false " I" is de-
tion from nonself and focus the attention on the "I" thought. When
pendent on name and form; but once enquiry starts, it takes to its

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feet. action of passive awareness the whole structure of the ego evapo-
rates.
When we start "who-am-I"enquiry, there is an entity asking
"who am I". The enquiry is about the existence of that "I". Inves- To go beyond the identifying agency i.e. "I-am-the-body-
tigation on "I" is the point, not the meditation on an imagined idea", the only way available to us is to be vigilant, and to keep
spiritual heart centre. Meditation on the heart centre is a mental our attention on "I-am-the-body-idea". We go beyond the cycle
activity. There is no need to know with the mind where and what of birth and death (Samsara) when pure consciousness is revealed
heart is. It will do its work if you engage in the quest for the self. to us, through enquiry.
That from which all thoughts of embodied beings issue forth is
When we search for the identity of the ego through the en-
called the spiritual heart. One can be aware of the heart centre
quiry, the ego is destroyed because it has no locus standi and
and its real nature only by being it. When self is consciously ex-
pure consciousness is revealed. This is a direct path. In any other
perienced there is tangible awareness that the heart centre is the
method, the false "I" is kept intact and after doing spiritual disci-
source of the mind and the body. To see the spiritual heart, it is
pline for so many years, doubts arise and the question "to whom
enough that the mind is turned towards it. Then the mind loses
is the doubt" starts. We feel that something is veiling our natural
itself and the heart shines forth. Holding on to the state "I am", is
state, and if we enquire the identifying agency, that is the false
enquiry. When it is effortless we are released from the ego. True
"I", it will be revealed that the false "I" is nonexistent, illusory,
enquiry is a blemishless, nonillusory quest. There is freedom for
and the truth, i.e., pure consciousness is revealed.
us without any bonds of methods and disciplines. The ego sub-
sides naturally in enquiry. If we suppress the ego, though it sub- Thought takes us away from our source which is pure con-
sides for the time being, it starts again its activities aggressively sciousness. Again we fix our attention on the false "I"; initially it
with vengeance. In the other ways of finding the truth, the false starts with an effort of the mind. Later the experiencing of "I am"
"I" is kept intact and it is used as an instrument for the realisation happens, without any effort on our part. Then there is no ego, no
of truth. The false "I" is not destroyed in such ways. We have to identifying entity, no effort. But again the ego shows its ugly
observe the false "I" summarily. The false "I" is like a hurricane head, because the tendencies towards sense-objects (vishaya
light useful to see the things in the darkness. It is not required to vasanas) have been recurring down the ages, rise in countless
show the "Sun" which is self-effulgent. Just turning our face to- numbers like the waves of the ocean, they will all perish as medi-
wards the "Sun" is enough to see the "Sun". When pure con- tation on one's nature becomes more and more intense. Then there
sciousness is focussed through the mind, reflected consciousness is no contaminated "I-am-the-body-idea". Our attention must be
arises and is useful to see the things in the darkness of self-igno- fixed on the source of the mind. We should abide there. No effort
rance. This focussed reflected consciousness is not required to is needed to exist as the consciousness. But effort is needed to
see the self-effulgent pure consciousness. Just turning the mind identify with "not I" (Anatma). To think that we are so and so,
towards pure consciousness is enough. Non-attraction towards needs effort, because thinking is effort. To exist as the pure being
nonself results in turning the mind towards pure consciousness effort and imagination are not required. When we cling to the
(Antarmukha, Inward turned mind). When we see a dangerous first thought, i.e. "I-am-the-body-idea", other thoughts are reduced.
precipice we act immediately without the interference of thought. When we are vigilant and watch that thought, the rush of thoughts
So also seeing the danger of the ego when we relate with others, is reduced. When we posit ourselves very deeply in our being,
we act in the form of observation by the still mind and in that there is no possibility of effort. With the inward turned mind,

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vasanas (tendencies) are destroyed and the mind merges in pure SELF ENQUIRY - PART V
consciousness. Quest to know the source of "I-am-the-body-idea" When we posit ourselves in the source
is imperative. Holding on to the source of "I-am-the-body-idea" of the mind, there is an experience of
is knowledge (Atma Jnana), non-attraction to the sense objects absence of the mind (naiva manasam)
is dispassion (Vairagya). Positing the mind in pure conscious-
The mind-mechanism (Antahkarana) is a subtle matter which
ness is enquiry. As enquiry progresses our attitude towards the
works in the presence of reflected consciousness. The false "I"
others, events or sense objects is completely transformed. Even
arises from the state of self-ignorance (causal body). So the false
when we are preoccupied in work, the awareness that we are rooted
"I" arises in the dark state of lack of self-knowledge. The mind-
in pure consciousness is not disturbed. pure consciousness acts
mechanism (Antahkarana) moves and performs various works
through us. Action from the ego centre is not there, unlike previ-
like thinking, memorising and reasoning by the energy derived
ously. The unassociated consciousness, is conscious of itself and
from reflected consciousness. So the mind mechanism although
its oneness with the absolute truth. Then pure consciousness re-
inert (Jada) intrinsically, move with the help of reflected con-
veals to us very clearly. This is the fruit of the real enquiry.
sciousness. The false "I", in association with the three gunas, that
V is composure (Sattwa), dynamism (Rajas), inertia (Tamas), thinks
that it is the body, and assumes that it is experiencing and it is the
source of all extroverted activities. When there is no association
of the false "I" with nonself, it experiences happiness which is
due to lack of thought disturbance. The source of this thought-
free state's happiness is Anandamaya Kosa or the causal body.
Such happiness is intrinsic to deep sleep (Sushupti), a modifica-
tion of the mind.
The false "I", which arises in the darkness of the lack of
self-knowledge thinks that it is the body, and the world is apart
from it. This is called the illusion of separative knowledge (Bheda
Buddhi) which is the cause of duality. When there is the illusion
of duality, there is conflict and misery. When the ego identifies
with the body, it is limited and it works in such a way, that there
is always an eye on the fruit of the work. When the work is done
with a motive, with an eye on the fruit of the work, the doer is
born. Otherwise there is no doer. So the sense of doership is a
concept, it is not an existential reality. With the limited existence
with the body there is always a feeling of insufficiency, insecu-
rity, emptiness, nothingness, fear, violence, anger, greed, ambi-
tion, possessiveness, sorrow, pain etc. This is a fact. Thought,
being limited and has limited capacity to understand all these

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psychological problems, imagines the opposite states (dualities there is the continuation of conflict in relationships, resulting in
or antinomies) and in that process the doer is born. When there is misery. When past memories or thought does not interfere and
journey from a fact to an imaginary idea, opposing thoughts ap- contaminate present relationships, there is freedom in that rela-
pear in the mind. Seeing the transiency of life, thought imagines tionship and there is complete understanding. At present our re-
permanency in truth and pursues it. This pursuit of truth is a men- lationship with others is based on mutual usage and self-
tal activity. Truth is always a unitary one, so how is it possible centredness, which leads us to self-isolation. If the relationship
that the individual is apart from truth?. So we should enquire the gratifies us it continues; when it is not so, the relationship is bro-
about the nature of the entity which is pursuing truth. Otherwise ken immediately. This is an obvious fact. At present we are en-
we may fall into illusions, and follow the persons who have no countering problems with some fixed ideas, written in a scrip-
self-knowledge. Not to know the facts is ignorance. ture, or stated by spiritual masters. So knowingly or unknow-
ingly we are encountering a living present with the dead past.
When we study a physical thing, first we perceive it, there is
This is a very sorry state of affairs. Is there release from all these?.
the contact, there is the sensation through the nervous system,
then thought makes this sensation into experience, and the expe- Thought assumes that it is the thinker, and it thinks that it is
rience is stored in the memory cells of the brain and when re- different from the other thoughts like anger, greed, ambition, de-
quired we act from those memories, and act accordingly. This sire, arrogance, pomp, sorrow and conflict. All these are the re-
process, as J. Krishna Moorthi says is useful when we deal with sult of lack of right relationship and a combination of all these is
the pure physical world. But we are using the same process in our called the thinker. The thinker is a conditioned entity. This thinker
relationship with others also, who are living beings. Something is tries to correct all these psychological anomalies. In this process
always deleted, or something is added to the egos, every moment there is further complication of all these anomalies.
in the case of the living. It is a dynamic process, it is not in static
If there is the interference of thought (thinker) in psycho-
state like the pure physical things. We must always be aware of
logical relationship, there is always the contamination of rela-
the ego, which is ever changing, moment to moment. For this the
tionship. Thought (thinker) should understand this. When there
uncontaminated awareness of the still mind is required. The
is such an understanding, thought (thinker) subsides, when we
awareness in the still mind is not contaminated by thought, feel-
relate to others. Thought (thinker) acts when we are expected to
ing or emotion. The still mind happens to us when we pay com-
act in the physical world. So the action of thought (thinker) is
plete attention to anything. In the still state of mind, the problem
required when we deal with the physical things, and the stilling of
reveals itself to the awareness. We need not interfere with the
thought with the passive awareness is required when we relate
problem. In the very revelation of the problem in all its complex-
with others. So thought (thinker) is very vital in the physical di-
ity, there is the solution of it. So on the psychological plane, non-
mension, and thought (thinker) is actually an obstruction when
doing with the passive awareness results in complete action, in
we relate to others. This is very important; one has to be vigilant
which there is no residue of the nonunderstanding of the prob-
of this fact always, so that in physical dimension we use thought
lem. Then we can encounter another psychological problem in a
and in psychological dimension earnestly attending to the prob-
similar way. In such a way we are more enriched and mature
lem we will have the still mind with the passive awareness which
psychologically. If we allow the past memories of relationship,
is free of the past. This is the skill one has to learn who is on the
to interfere with the present, we are again giving life to the dead
path of "Who am I"? quest. Unless we have free, and still mind
memories, and there is the continuation of the false "1", and so

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we cannot perceive the thinker. The thinker is the cause of all our SELF-ENQUIRY - PART VI
psychological problems. The so called mental disciplines encour- With self-enquiry we shall
aged by all organised religions strengthen the false "I" (thinker) know the living truth. An
through suppression, domination, imitation and conformity. attempt to reach truth through
If we condemn the ego it will not be revealed only in the mental activity is the very
mirror of relationships, activities of the ego are revealed. So we denial of truth.
must always be aware of the egoistic tendencies when we relate When the mind-mechanism (Antahkarana) is not aware of
ourselves to others. This awareness requires a still and passive reflected consciousness, it identifies itself with the body, through
mind. The ego, the main problem of humanity, tells its story in "I-am-the-body-idea" which sees the world as though it is out-
detail, to the passive awarenss of the still mind. But we don’t side of it, because of the illusion of separative feeling (Bheda
have the art of non-doing. When we go so easily after other things Buddhi) which is there due to the darkness of self-ignorance. The
belonging to nonself, which are alien to us how can it be difficult duality "I" and "thou" is due to this illusive separative entity. It is
for us to go into our own selves. The moment we start looking called "chitjadagrandhi". In Sanskrit, Chit means consciousness,
for self and go deeper and deeper real self is waiting there to take jada means insentient, grandhi means knot. It is the root, from
us and all doubts and discussions are automatically given up. Psy- which the tree of personality develops. Enquiry is into the iden-
chologically we should not be acquisitive in nature, when we re- tity with nonself. Because of identity with the body, man thinks
late with others. The still mind is filled with love. That love is the of nonself as the real entity, and pure consciousness just a con-
panacea for all our psychological problems. In such a state of cept for him. He is not aware of his pure conscious being. Till
mind, we are Unitary Being. There is no relic of personality in this illusive separative feeling is there, all our understanding is
that state of mind. topsy-turvy. In the Jiva state (individual self) of life, living with
the illusive separateness, is a stage. We have to go beyond that,
V through the enquiry into the separative entity. The illusion of
bondage (Bandha Bhranthi) and the illusion of release (Moksha
Bhranthi) are both concepts of the mind. We should enquire into
the essential nature of the entity who thinks that he is in bondage
crying for release from that bondage, then that entity disappears
and pure consciousness reveals itself. We should not forget that
we are pure conscious beings, even when we are in a difficult
situation either mentally or physically. We must hold on to pure
consciousness in all the three modifications of the mind, that is
waking state, dreaming state and deep sleep state. In the waking
state, our knowledge is relative and objective. This is wrong
knowledge (viparita). In the mind there is the veiling power
(Avarana) and the power of multiplicity (Vikshepa), the veiling
power veils reflected consciousness only (Abhasa) but not pure
consciousness (Suddha Chaitanyam). Once reflected conscious-

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ness is veiled, the power of multiplicity enters into the scene, and "amness" is Brahman.
shows the veiled thing as multiple entity. The knowledge that The false "I" is then in the pure state between the two modes
comes out of such power is wrong knowledge due to wrong per- of mind. If we can hold on to that pure state, the consciousness
ception. This is illusory knowledge. So all relative knowledge in which supports that pure state is revealed to us. The false "I",
the waking state is illusory in nature i.e. pure consciousness is unless it holds to the next state of mind, does not leave the previ-
perceived in an altered form in the form of the world. ous state. But during this process of changing from one state to
By holding on to Sattwa guna (composure of mind) we should another, we should seek the interval between the two states. In
get rid of the identity with nonself. In the quest for pure con- that interval we can hold on to the pure conscious aspect of the
sciousness, mind is found to be nonexistent (Naiva Manasam, false "I". We can know this pure conscious aspect when the false
Marga arjavat). "I" is yet to identify with nonself.
Consciousness is the source of energy for the movement of the When the quest for the self is real, the self is definitely re-
false "I". We must divert our attention from nonself to the con- vealed. When the identity with nonself is found to be nonexistent,
scious aspect of the false "I". The union of "pure ego" with pure pure consciousness reveals itself. When there is not even a trace
consciousness in the conscious state is enquiry (Vicharana). Ten- of the contaminated "I-am-the-body-idea" pure consciousness is
dencies are the cause for the cycle of birth and death of the false revealed. When there are no thoughts, the mind is one pointed,
"I". When we continuously remember pure conscious state and (Eka Chintana) strong, and has the capacity to do true enquiry.
continuously contemplate on it, in the fire of consciousness even When enquiry progresses and when the waking state is revealed
the seeds of tendencies are destroyed forever with destruction of in pure consciousness, there is no attraction to the nonself.
volition and doubting character of the mind (Sankalpa-Vikalpa- Every being wants bliss only. Everybody likes himself, be-
Dharma). This is manonasa (Annihilation of the ego). No agency cause of his liking towards Sukha (Bliss). This bliss does not re-
is required to know pure consciousness, because it is self- effulgent. quire any entity like the mind or the body to reveal itself. Glimpses
The triad-the known, the knower and the knowing which are es- of this bliss, we experience daily in deep sleep, when the false "I"
sential in the relative knowledge, is not required in self-enquiry detaches itself from the body including sense organs. When the
because pure consciousness is self-effulgent. mind is inactive in deep sleep, we are in a unitary state. If we
The nature of our being is veiled by thought-matter. Thought have no concept of "l-am-the-body-idea" in the waking state, we
arises because of illusive separative feeling. The separative feel- can be in the same state.
ing is there because of identification with the body. If we enquire In deep sleep tendencies are inactive. In "Samadhi" (Union
into the existence of the entity which is identifying with the body, of the mind with pure consciousness) there are no tendencies. In
it is found to be nonexistent and we are free from the concept of both the states the world is not perceived. For a unitary blissful
"I-am-the-body-idea". When the illusion of separative feeling sub- state, thought-free state is inherent. With thought cessation, bliss-
sides there is the revelation of a living pulsation "I am" "I am" on ful state reveals itself easily. Thoughts take us away from the bliss-
the right side of the chest (Aham-Sphurana) which appears first ful state. During the state of the experiencing of bliss, there is no
in waking state, later reveals itself in dream state and deep sleep experiencer. The enquiry is into the entity that thinks that it is
state. Aham-sphurana is the forestate of manifested conscious- limited. We have to enquire to whom is the limitation. If there is
ness. Aham-sphurana means living "I amness" experience. Pure no concept of "I", there is no limitation. For example there is no

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such concept in deep sleep state and the "Samadhi" state and there ing mind. Not to leave self is real knowledge (Atma Jnana).
is no limitation in those states. Positing the mind in self is enquiry.
When the mind in ignorance is extroverted and identifies The false "I" is dissociated from the body in deep sleep
itself with the body, the world is perceived and thoughts begin to and we are extremely happy in deep sleep. So the body is
appear. When reflected consciousness identifies itself with non- not our essential nature. We are experiencing and living
self, then only there is the appearance of the world. Just as there happily in deep sleep even without our mind functioning
are light and iron in a hot iron ball, there is reflected conscious- actively. So the mind is not our essential nature. In deep
ness and the world in Jiva (Individual self). Reflected conscious- sleep we are happy, but we are not aware of it and that
ness is intrinsic to Jiva, he forgets when he has identified himself nonawareness is ignorance. But in the waking state, we know
with the body. This is ignorance. This identity is nullified with that we are conscious beings. Ignorance is not our essential
true enquiry. When reflected consciousness is identified with non- nature. The false "I" arises from an ignorant state. So it can-
self, there is the concept of false ‘I". Such fabricated false "I" not be our real nature.
sees a fabricated world. When we negate nonself existentially through self-en-
Just as the tree is in the seed in a subtle form, the world has quiry, pure consciousness reveals itself in all its grandeur.
its being in the mind. The tendencies are the root for the exist- This is the fruit of true enquiry.
ence of Jiva. Jiva is not destroyed by physical death. At the right Om Sri Ramanarpana Mastu.
time, tendencies sprout, and this is called the rebirth of Jiva. When
the mind with subtle tendencies moves through the brain and sense
organs, the world of name and form is perceived. Individuality,
world and God are concepts arising after the concept of "I-am-
the-body-idea". The seen has its being in the seer.
As true enquiry progresses, respiration is naturally controlled,
and life-force (Prana) merges in consciousness and there may be
the happening of cessation of respiration without any effort on
our part (Kevala Kumbhaka). The mind is like a rider and the
life-force (Prana) is like a horse. So when the mind stops con-
sciously, respiration may also stop. Reflected consciousness in
the mind is by nature a witnessing consciousness. So there is du-
ality in this state, whereas there is no duality in the pure con-
scious state of being.
We have to continue enquiry till all tendencies are set to
rest. Even though, everybody is a conscious being, he is not aware
of it because ignorance of the nature of his being is prevailing. So
the destruction of ignorance is our aim. We have to do enquiry in
a state of passive awareness, but not with the actively function- SRI CHAKRA

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