Self-enquiry, also spelled self-inquiry (Sanskrit vichara, also called jnana-vichara or ), is the constant attention to the inner awareness of "I" or "I am" recommended by Ramana Maharshi as the most efficient and direct way of discovering the unreality of the "I"-thought.
Ramana Mahirishi taught that the "I"-thought will disappear and only "I-I"[1] or self-awareness remains. This results in an "effortless awareness of being", and by staying with it[2] this "I-I" gradually destroys the vasanas "which cause the 'I'-thought to rise," and finally the 'I'-thought never rises again, which is Self-realization or liberation.[3]
Vichāra (Sanskrit: विचार) means deliberation; its root is वि (prefix to verbs and nouns it expresses) – चर् (to move, roam, obtain knowledge of).[4] It is the faculty of discrimination between right and wrong; it is deliberation about cause and effect, and the final analysis;[5] it is also the enquiry into the nature of the Atman, Satya, Ishvara and Brahman.[6] This Sanskrit word, Vichāra, does not have a corresponding word in English. Vichāra is reflection and contemplation upon the meaning of Vedantic truths, and leads the individual to true knowledge, it leads to Brahman, the Universal Self.[7]
Vichara is also called jnana-vichara or by his devotees.
Ātman (IAST: ātman, Sanskrit: आत्मन्) is a Sanskrit word that is usually translated as "self". The root *ēt-men (breath) is cognate with Old English "æþm", Greek "asthma", German "Atem": "atmen" (to breathe). It is derived from Latin "anima" (breath, soul), which is cognate to Sanskrit "ánilaḥ" (wind). Although "ánilaḥ" and "ātman" have similar meaning, they are not etymologically related.
In Hindu philosophy, especially in the Vedanta school of Hinduism, Ātman is the first principle, the true self of an individual beyond identification with phenomena, the essence of an individual. To attain salvation (liberation), a human being must acquire self-knowledge (atma jnana), which is to realise that one's true self (Ātman) is identical with the transcendent self Brahman (or paramatman).
Strictly speaking, "self-enquiry" is not the investigation of the "Self", "Atman", but of the "I", "aham" (Sanskrit), "nan" (Tamil).
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) to a visitor in 1945:
At first, Ramana thought that he was possessed by a spirit, "which had taken up residence in his body".[8] This feeling remained for several weeks.
Later in life, he called his death experience akrama mukti, "sudden liberation", as opposed to the krama mukti, "gradual liberation" as in the Vedanta path of jnana yoga:[9]
According to David Frawley, "atma-vichara" is the most important practice in the Advaita Vedanta tradition, predating its popularisation by Ramana Maharshi.[10] 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. 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.
Ramana taught that by paying close attention to the 'I'-thought, this 'I'-thought will disappear and only "I-I" or Self-awareness remains. This results in an "effortless awareness of being", and by staying with it[11] this "I-I" gradually destroys the vasanas "which cause the 'I'-thought to rise," and finally the 'I'-thought never rises again, which is Self-realization or liberation.[3]
Ramana gave upadesa, "instruction or guidance given to a disciple by his Guru",[12] pointing to the true Self of the devotees and showing them the truth of it. As author and long-time devotee David Godman explains,
Self-enquiry can be practised at all times:
Ramana stated that the Self is awareness:
Giving up awareness of not-self leads to pure awareness:
Ramana's written works contain terse descriptions of self-enquiry. Verse thirty of Ulladu Narpadu:
Verses nineteen and twenty of Upadesa Undiyar describe the same process in almost identical terms:
Vichara Sangraham (Self-Enquiry):
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. Other devotees recorded the talks between Ramana and devotees, a large amount of which have also been published.
Ramana "never felt moved to formulate his teaching of his own accord, either verbally or in writing". The few writings he's credited with "came into being as answers to questions asked by his disciples or through their urging". Only a few hymns were written on his own initiative.
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. 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. 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.