Ramana Maharshi's Who Am I?

turning our entire attention back on ourself to know our own fundamental awareness ‘I am’.

Bhagavan taught us dṛṣṭi-sṛṣṭi-vāda, the contention (vāda) that perception (dṛṣṭi) precedes creation (sṛṣṭi). According to Bhagavan, this world is just a dream. A dream does not exist before we perceive it; it exists only in our perception of it. It is only in our awareness that the dream world seems to exist.

the only way to know ourself, that is, to be aware of ourself as we actually are, is to attend to ourself alone.

Sat basically means being or existing, but by extension also means what actually is, pure being, the being (or existing) substance, reality, truth, existence, essence, real, true, good, right, or what is real, true, good or right, so in this context it means being or reality in the sense of what actually is and what alone is therefore real.

According to Bhagavan pure intransitive awareness alone is real awareness, because it exists and shines eternally without ever undergoing any change, whereas transitive awareness appears in waking and dream but disappears in sleep, so it is an unreal appearance, whose source and foundation is intransitive awareness. That is, in order to be aware of

We are the subject; we are that which can never be objectified.

When he says ‘அறிவே நான்’ (aṟivē nāṉ), ‘awareness alone is I’, he implies that awareness is what we actually are, so the awareness he is then referring to is not the transitory awareness of phenomena, which appears in waking and dream but disappears in sleep, but the permanent awareness that shines in all three states without a break and without ev

We cannot get rid of the body and mind by just saying, ‘I am not this body and mind,’ because it is the mind that is thinking this. To separate ourself from the body and mind, we need to cling only to ‘I’; in other words, we need to be keenly self-attentive.

Thus, the root of all unnatural things is ego. If we want to be happy, we need to eliminate the root problem: the mind or ego.