Atma vicara revisited

Bhagavan Sri Ramana’s primary teaching was self-enquiry – as evidenced by his first short essay that he himself wrote entitled Nar Yar (“Who am I”). The wide-ranging nature of topics covered in this essay clearly illustrate the depth, clarity and simplicity of his teaching – and the fact that liberation required pursuing this contemplation yourself, and not simply relying on scriptural knowledge or a guru.

If you have not come across this essay written by Bhagavan (not just talks recorded by others), it is really worth reading Michael James’ translation here:
http://www.happinessofbeing.com/nan_yar.html

The fact that Sadananda and others in the Sw Chinmayananda school, Swami Paramarthananda and others, expound and comment on Bhagavan’s Sat Darshanam – I think speaks for itself the respect in which they hold him. Interesting they choose to comment on the sanskrit translation of this work by Vasistha Ganapati Muni, who was a learned Vedantic scholar, who tended to try to interpret Bhagavan’s teaching in way that accorded with traditional Vedanta.

Bhagavan’s own commendation was the Tamil commentary on Ulladu Narpadu by Lakshmana Sarma – who had received direct verse by verse instruction from Bhagavan. The latter is well-worth reading.

Bhagavan Sri Ramana in his Nar Yar (‘who am I?’) had this to say about atma vicara, in para 16 (which is very different from the scriptural investigation that Dennis has interpreted atma vicara to mean):

“The name ‘ātma-vicāra’ [refers] only to [the practice of] always being [abiding or remaining] keeping the mind in [or on] ātmā [self]; conversely, dhyāna [meditation] is imagining oneself to be sat-cit-ānanda brahman [the absolute reality, which is being-consciousness-bliss]. At one time it will become necessary to forget all that has been learnt.”

Compare and contrast this with the Bhagavad Gita:

2.55: O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.

2.71: That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of (‘me’ and) ‘mine’, and devoid of pride

3.17: But that man who rejoices only in the Self and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.

6.25: Withdraw gradually, with the the help of the resolute intellect; anchoring the mind in the Self, think of nothing whatsoever.

6.47: Among even these yogis, he who full of faith worships Me, his inner self, absorbed in Me – him I deem the most integrated.

6.26: (The yogi) should bring (this mind) under the subjugation of the Self Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away.

Bhagavan Sri Ramana only recommends self-abidance, “just being”, and when egoistic thoughts arise, to enquire to whom those thoughts arise, and thereby see it is the selfish ego. He says that by this constant sadhana, this constant self-attention, the ego will vanish.

This is no different – as far as I can see – from the Bhagavad Gita, Sri Candrasekhara Bharati (“by self enquiry . . . getting direct perception of its true nature, one should disentangle the atma from samsara which is non atman which has been superimposed on it”), V.S. Iyer (drk-drsyam analyses), Nisargadatta (“abide in the ‘I am'”), or J Krishnamurti. Perhaps there is some merit in this pointer of self-enquiry which is worth investigating for ourselves?

1 thought on “Atma vicara revisited

  1. Apologies, I omitted to include Sri Atmananda’s pointers towards self-abidance, self-inquiry and atma vicara, again remarkably similar to Sri Ramana. From his Atma Darshan:

    6.2: It is this witnessing ‘I’ that is the real ‘I’. Fixing attention there and establishing oneself in it, one becomes freed from all bondage.

    11.2: It is impossible to show Reality as it is. Words are at best pointers.

    11.6: If Reality is conceived of as beyond all thoughts, and contemplation directed accordingly, words may help to lead one to a stage where all thoughts cease and Reality is experienced.

    11.7: Doubt may arise whether it is possible to contemplate anything beyond all thoughts. It is possible. The difficulty is only apparent.

    11.9: As it is not an object of perception, direct contemplation of the ‘I’ is out of the question. None the less, because it is experienced as one’s Being, it is possible to contemplate it indirectly.

    11.10: Can it not be contemplated as the residue left after the removal of everything objective from the apparent ‘I’?

    11.11This contemplative thought itself will automatically come to a standstill in the end, and in that stillness will be seen shining one’s true nature.

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