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Leana Eckes
Ramana Mahirishi taught that the "I"-thought will disappear and only "I-I"[web 1] or self-awareness remains. This results in an "effortless awareness of being",[2] and by staying with it[3] this "I-I" gradually destroys the vasanas "which cause the 'I'-thought to rise,"[2] and finally the 'I'-thought never rises again, which is Self-realization or liberation.[2]
Ramana's teachings on Self-enquiry originated in his own awakening at age 16, when he became firmly aware of death. It made him aware of the Self. Ramana summarised his insight into "aham sphurana" (Self-awareness)[note 2] to a visitor in 1945:[web 1][note 3]
In the vision of death, though all the senses were benumbed, the aham sphurana (Self-awareness) was clearly evident, and so I realised that it was that awareness that we call "I", and not the body. This Self-awareness never decays. It is unrelated to anything. It is Self-luminous. Even if this body is burnt, it will not be affected. Hence, I realised on that very day so clearly that that was "I".[web 2]
According to David Frawley, "atma-vichara" is the most important practice in the Advaita Vedanta tradition, predating its popularisation by Ramana Maharshi.[web 5] It is part of the eighth limb of Patanjali's Yoga Sutras, which describes the various stages of samadhi. Meditation on "I-am-ness" is a subtle object of meditation in savikalpa samadhi.[10] It is also described in the Yoga Vasistha, a syncretic work which may date from the 6th or 7th century CE, and shows influences from Yoga, Samkhya, Saiva Siddhanta and Mahayana Buddhism, especially Yogacara.[11]
Ramana taught that by paying close attention to the 'I'-thought, this 'I'-thought will disappear and only "I-I"[web 1] or Self-awareness remains. This results in an "effortless awareness of being",[2] and by staying with it[web 2] this "I-I" gradually destroys the vasanas "which cause the 'I'-thought to rise,"[2] and finally the 'I'-thought never rises again, which is Self-realization or liberation.[2]
Ramana gave upadesa, "instruction or guidance given to a disciple by his Guru",[web 6] pointing to the true Self of the devotees and showing them the truth of it.[12] As author and long-time devotee David Godman explains,
Self-enquiry should not be regarded as a meditation practice that takes place at certain hours and in certain positions; it should continue throughout one's waking hours, irrespective of what one is doing. Sri Ramana Maharshi saw no conflict between working and self-enquiry and he maintained that with a little practice it could be done under any circumstances. He did sometimes say that regular periods of formal practice were good for beginners, but he never advocated long periods of sitting meditation and he always showed his disapproval when any of his devotees expressed a desire to give up their mundane activities in favour of a meditative life.[web 7]
The Truth is that Self is constant and unintermittent Awareness. The object of enquiry is to find the true nature of the Self as Awareness. Let one practise enquiry so long as separateness is perceived.[web 8]
You are awareness. Awareness is another name for you. Since you are awareness there is no need to attain or cultivate it. All that you have to do is to give up being aware of other things, that is of the not-self. If one gives up being aware of them then pure awareness alone remains, and that is the Self.[web 8]
Questioning 'Who am I?' within one's mind, when one reaches the Heart, the individual 'I' sinks crestfallen, and at once reality manifests itself as 'I-I'. Though it reveals itself thus, it is not the ego 'I' but the perfect being the Self Absolute.[web 1]
19. 'Whence does the 'I' arise?' Seek this within. The 'I' then vanishes. This is the pursuit of wisdom.
20. Where the 'I' vanished, there appears an 'I-I' by itself. This is the infinite.[web 1]
Early on, Ramana attracted devotees who would sit in his company, and ask him questions. Several devotees recorded the answers to their own specific questions, or kept the sheets of paper on which Ramana answered, and had them later published.[13] Other devotees recorded the talks between Ramana and devotees, a large amount of which have also been published.[web 7]
Ramana "never felt moved to formulate his teaching of his own accord, either verbally or in writing".[13] The few writings he's credited with "came into being as answers to questions asked by his disciples or through their urging".[13] Only a few hymns were written on his own initiative.[13]
Ramana's earliest teachings are documented in the book Nan Yar?(Who am I?), in which he elaborates on the "I" and Self-enquiry. The original book was first written in Tamil, and published by Sri Pillai.[14] The essay version of the book (Sri Ramana Nutrirattu) prepared by Ramana is considered definitive, as unlike the original it had the benefit of his revision and review. "Nan Yar" was documented by his disciple M. Sivaprakasam Pillai, who was already heavily influenced by traditional Advaita, and so had added notes about the traditional Advaitic negation method for his own clarification; these additional notes were later removed by Ramana.[15] A careful translation with notes is available in English as 'The Path of Sri Ramana, Part One' by Sri Sadhu Om, one of the direct disciples of Ramana.[16]
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