Who am I?
The rough body, made of seven dhatua (chyle, blood, meat, fat, bone marrow, bone and seed) is not “I”. The five human senses (jnanendriya), viz ears, skin, eyes, tongue and nose, each of which learns one of the five appropriate sensory knowledge (vishaya), namely sound, touch, vision, taste and smell, are not “I”. Five working organs (karmendriya), namely mouth, legs, hands, anus and genitals, whose proper functions are speech, walking, capturing, secretion and enjoyment, are not “i”. Five vital breaths, like prana, performing five vital functions, such as breathing, are not “i”. Even the mind who thinks is not “i”. Even ignorance (into the deep sleep), in which only the hidden tendencies towards sensory knowledge remain (vishaya-vasan) which is deprived of all sensory knowledge and all actions, is not “I”. When the words “it is not me, not me” denote everything mentioned above, the only remaining knowledge is “I”. The nature of (this) knowledge is the existence-consciousness-bliss (sat-chit-ananda). If the mind go down, which is the cause (and basis) of every knowledge (every objective knowledge) and every action, the perception of the world will cease (jagat-drishti). Just as no cognition of the rope will be achieved, which is the basis, if the snakes are not disappeared, which is veil, then no knowledge of the Self (swarupa-darsanam) will be achieved, which is the basis if the perception of the world does not stop (jagat-drishti), which is veil.What is called the mind is the miraculous power that exists in the Self (atma-swarupam). It projects all thoughts. If we leave aside all thoughts and look, nothing that the mind could have left will not be separated; Therefore, thought is the very nature (or form) of the mind. Besides thoughts, there is nothing like the world. In deep sleep there is no thought, (and therefore) there is no world. Just as the spider passes the thread out of itself and reattails into itself, the mind projects the world out of itself, in order to re-insert it into itself. When the mind comes out (sublimed) from the Self, the world arises. Therefore, when the world appears, the Self does not appear; and when the Self appears, the world does not appear. If we continue to examine the nature of the mind, we will find, finally, that we are “ourselves” (what we now mistakenly consider) mind. What is (here) called “I” (tan) is actually the Self (atmaswarupam). The mind can exist only if it always relies on something grossly (ie, only by always identifying a coarse name-and-look, body, with “me”); he can not survive alone. What is called the subtle body (sukshma sharira) or the soul (jiva) is only the mind.
The fact that in this body appears as “I” (“I am this body”) is the mind. When examined at which place in the body the thought of “I” appears first, it will be shown that it is the heart (hridayam). It is the source (literally, place of birth) of the mind. Even if we are constantly thinking “yes,” it will lead us to this place (our true state, the Self). Of all the thoughts that appear in the mind, the thought of “I” (feeling “I am this body”) is the first thought. It is only after this thought appears that all others appear. Only after the first person appears (subject, “I”, whose form is the feeling “I am this body”, or “I am the one and the same”), the second and third persons appear (objects, “you”, “he”, “she”, “it”, “this”, “that”, etc.); without the first person, there are none.
The mind will sink only through the question “Who am I?” The thought “Who am I?” (Which only serves as a means of turning attention to oneself), since it destroys all other thoughts, and finally destroyed itself, is like a rod used to encourage the flames of the funeral bonfire. If
the appearance of other thoughts (showing that the attention paid to the Self is lost), do not endeavor to finish, but to examine “To whom did they appear?”. What does that mean, how does this mean? (The way to keep mind focused on thoughts and to focus on Self is next): If at the very moment when each particular thought arises, we are fully interrogated with “Whom did this occur?”, We mean: “Me.” If then we examine “Who am I?”, Mind (our power of attention) will turn back (from thought) to its source (Self); (then, since there is no one to follow for her) the thought that appeared also sinks. As you continue to apply this, the power of the mind will grow at its source. When the mind (attention), which is subtle, comes out through the brain and sensory organs (which are rough), the names-and-shapes (objects of the world) appear coarse; when they inhabit the heart (their source, the Self), the names-and-forms disappear. Only the keeping of the mind in the heart (through the method described above), without allowing it to come out, is called the “Avery of Self” (ahamukham), or “introverzija” (antarmukham). Only allowing to get out of the heart is called “extroversion” (bahirmukham). When the mind is thus inhabited in the heart, by the disappearance of the “I” (the “I”, the ego), which is the root of all thoughts, only the eternal existing Self will sow. Only the place (or condition) where there is no even the slightest trace of the “I” is the Self (swarupam). Only this is called “Silence” (Mounam).
Just be calm (summa iruppadu) in this way is called “look with the eyes of knowledge” (jnanadrishti). To be calm means to make the mind sink into the Soptvo (focusing on the Self). Unlike this, know the thoughts of others, know three times (past, present, and future),
Knowing events in remote places – all this can never be jnana-drishti. What really exists is the Self (Atma Swarupam). The world, the soul, and God are in him, as silver in the pearl necklace; these three appear and disappear simultaneously. Only the Self is the world; Only the Self is the “I” (soul); All is the Superior Self.
Bhagavan Sri Ramana Maharshi
WHO I AM?
Legal Digression: Since the sense of this community of demystification of the legal (un)reality can be considered in this matter a little to the law. Sri Ramana Maharshi has beautifully explained that the reality of the situation in “I” as an identity of a mindless character does not exist. The creators of the legal system have labeled themselves as real (real, king, royal) real and unadulterated illusions of the system as opposed to persons, whether legal or physical, who have identity and therefore are unrealistic, inferior, slave, unreal and submissive to legal system.