Category Archives: Self Inquiry

Mental Bhakti

Bhagvad Gita is a conversation between Consciousness (Krishn) & Jiva (Arjun). The following verse spoken by Krishn talks about bhakti with mind.


[Bhagvad Gita, Chapter 8, Verse 14]

The above implies that whosoever always and constantly thinks about Self with undivided mind, to that Yogi ever absorbed in Self, the Self is easily attainable.

Bhakti does not necessarily mean following certain ritual. There is no pointing chanting AUM a thousand times just for the sake of doing it. There is no point in just watching breath or dissolving in meditation samadhi or having epiphany if Self Inquiry is not made to find out the seer. Many people even after NDE (near death experience) are unable to know that they are pure Consciousness because they get immersed in the amazing experience of unconditional love etc. and do not do Self Inquiry. It does mean something useful if chanting AUM brings mind back to think about the Self. Self inquiry is the direct method of Self Realisation which involves doing no ritual whatsoever. A seeker always needs to inquire, “Who is the seer?” or, “How do I know what I know?” or “Who am I really?” and engage in negation.

Kabir says, “Kar ka manka dari de, man ka manka pher” which means drop the beads of rosary and rotate the beads of mind.

PS: Some rituals can be useful if their symbolisms are understood. For example, every time you apply bindi or tilak remember that your final goal is Self Realisation and apply the mind to Self Inquiry.

Tracking Vrittis

During Self Inquiry one can try to figure out how vrittis (mental modifications, thought waves) originate or how thoughts pop up every now and then making us do things like puppets are made to do things. This eventually leads us to know that we are programmed and are not really the doers. Loss of doership is the key in the final stages of Self Realisation where the one who was doing the Self Inquiry surrenders knowing that it is not the doer.


[Panchadasi Chapter 8, Kootasthadeep Prakraran, Verse 20]

Meaning: All the vrittis are born sequentially after gaps. When one vritti is destroyed, another one is born. One should understand the origin of third, fourth etc. vrittis. All vrittis disappear during deep sleep, unconscious state, samadhi and not even one remains out of those.

False Identification, Negation & Enlightenment

When you watch a gripping movie, you forget about your body & mind. You are unable to watch the movie in a detached manner. You become part of the movie or you become some character of the movie or you become the movie. This is the meaning of false identification.

There are several such situations in daily life in which there is false identification. Husband is actually a role played by a man but most of the times he gets attached to the role and identifies with it. Sometimes, we identify with body, sometimes with emotions of pleasure, sadness etc., sometimes with something else. When we identify or get attached with something we become that thing and we are unable to see it as something appearing within us but is not us. When we are attached to thoughts, there is a sense of movement along with the thoughts.

Neti-neti (negation) is a procedure of Self Inquiry using which we find out about the wrong identifications that we are having. Finally, there is nothing left but the unchanging Awareness and that is what we really are. It is Awareness itself that becomes husband, wife, father, pleasure, anger etc. Self Inquiry does not mean that you ask, “Who Am I” and then wait for the Awareness to give a shout. Self Inquiry is a highly engaging process. There were some days during my seeking days in which my mind would do Self Inquiry for almost all the time and would raise doubts and would itself find the answers. Self Inquiry is also a great way of doing bhakti/smaran/surti of the Self and can eventually convert intellectual understanding (atmagyan/parokshanubhooti) to direct-knowledge/enlightenment (atmabodh/aparokshanubhooti). Ramana Maharshi says in, “Who Am I”:

The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive senseorgans, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not. After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains – that I am.