BE AS YOU ARE

The statement by Ramana Maharshi, "Be as you are," (Be As You Are, Ramana Maharshi), is an averment to recognise and abide by one's true nature, which he describes as pure awareness or consciousness. This journey is not about attaining a new state but about realising what is already present within, hidden beneath the veil of Avidya, or ignorance. Our own Avidya veils us so that we remain unaware of the thought-manufacturing mind's inherent natural tendency to move outward into the phenomenal world. That is why all of our scriptures, including the Upanishads and the Srimad Bhagavad Gita, prophetically assert that we should realise the 'I', or Atman, within ourselves. The Srimad Bhagavad Gita (6.34-35) says the mind is very restless, turbulent, strong, and obstinate and is indeed very difficult to restrain. However, one can control it through practice and detachment. The Bhagavad Gita (6.6) says that the mind is a friend to those who have conquered it. For those who have not succeeded in conquering the mind, it functions as an adversary. Similarly, the Upanishads suggest that realising the Atman, or Self, involves controlling the mind and discerning its connection to the sensual organs. By apperception of the mind as a tool and practising techniques like meditation and mindfulness, one can direct the mind inwards to realise Atman, leading towards higher elevation and ultimately liberation. The Mandukya Upanishad (7-9) proclaims that when one realises the Atman as the essence of consciousness, the mind ceases to form ideas and consequently ceases to be mind. The mind cannot function if there are no ideas to separate from the Atman. The mind is an intermediate form that acts as a means of realisation. The mind loses sleep, and it does not come under control. It becomes Brahman; it is possessed of the light of consciousness. The mind can perceive the dual nature of the world. It is not that everybody becomes automatically aware of our own inner essence; rather, it requires ethical and moral nurturing of truthfulness, transparency, honesty, equanimity in extremes of opposites, non-attachment, and forbearance. Ramana Maharshi lays emphasis on "be as you are" as a thrust towards experiencing one's true nature as pure awareness, letting go of ignorance, ego, and identities based on fugacious phenomena of body, mind, and senses. Maharshi advises that to be with the Self involves self-inquiry, asking, "Who am I?" This involves raising the level of awareness to become conscious of oneself, beyond the ego-driven sense perceptions associated with the body-mind-intellect complex. The evidence points toward it being a call to rest in our natural state, already liberated, without striving for external goals. Maharshi's discourse on "being as you are" is a simple yet perspicacious invitation to recognise one's true selves as pure consciousness. It encourages letting go of the ego, thoughts, and attachments that create suffering and instead resting in your natural state of being, which is already whole and liberated. This process isn't about becoming something new, but about realising what you already are. Self-inquiry, a key method, involves continuously asking "Who am I?" to dismantle layers of false identity. The exercise helps one discover the self, which is beyond the mind and body and aligns with the essence of "being as you are". Living in Natural Awareness. The teachings of Ramana Maharshi emphasise that happiness and peace are one's inherent natures, found within, not outside. By surrendering to this inner source and remaining still, one can experience this truth, which makes "being as you are" a practical guide for self-realization.

 1. Outline

Be as you are of Ramana Maharshi is an adjustment of consciousness to the Eternal, Absolute, Imperishable, Infinity and Non-dual nature of Existence, and sense of consciousness indwelling from such a state. Just as when we wake up we are not anymore attached to the dream world because our consciousness has adjusted itself to a new set of values altogether. Thus, be as you are is not a force or an action against one's will, but it is a spontaneity of the expression of awareness and consciousness on account of the discovery of meaning in life. It lays on perspicacious encouragement for Self-enquiry to realise Self. It is by way of Self-knowledge, Self-consciousness, Self-authenticity, Self-acceptance to realise Self-identity. It's about being transparent, equanimity, detachment, forbearance, truthfulness and steadfastness in any eventuality including forces from opposites. In some contexts, it can also be interpreted as being present in the moment and accepting your current state of mind or being, rather than dwelling on the past or worrying about the future.  According to David Godman, Ramana Maharshi states that the Self is awareness: The Truth is that Self is constant and unintermittent Awareness. The object of enquiry is to find the true nature of the Self as Awareness. The state of Self-realisation is not attaining something new or reaching some goal which is far away, but simply being that which one always is and which one always has been. If the idea ‘I am the body’ is accepted, the selves are multiple. The state in which this idea vanishes is Atman  or Self, since in that state there are no other objects. Does a man who is acting on the stage in a female part forget that he is a man? Similarly, we too must play our parts on the stage of life, but we must not identify ourselves with those parts.

 On creation, Ramana Maharshi  says various accounts are given in books. But is there creation? Only if there is creation do we have to explain how it came about. We may not know about all these theories but we certainly know that we exist. Why not know the ‘I' and then see if there is a creation? Ramana Maharshi teaches a method called self-enquiry in which the seeker focuses continuous attention on the I-thought in order to find its source. In the beginning this requires effort, but eventually something deeper than the ego takes over and the mind dissolves in the heart center. Does a man who is acting on the stage in a female part forget that he is a man? Similarly, we too must play our parts on the stage of life, but we must not identify ourselves with those parts. Reality must be always real. It is not with forms and names. That which underlies all these is the Reality. It underlies limitations, being itself Limitless. It is not bound. It underlies unrealities, itself being Real. Reality is that which Is. It is as it Is. It transcends speech. It is beyond the expressions 'existence', 'non-existence' etc. It is enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one’s being. Do not delude oneself by imagining such a source to be some God outside one. One’s source is within oneself. Give oneself up to it. That means that you should seek the source and merge in it. All religions first postulate three principles, the world, the soul and God. To say that one principle alone appears as the three principles or that the three principles are always three principles is possible only as long as the ego exists.

2. Scriptures

All our scriptures, including the Upanishads and the Srimad Bhagavad Gita, prophetically assert that you should realise the luminous self within and "be as you are." The Upanishads teach that the true self, or Atman, is eternal and one with Brahman, the ultimate reality. Realising this identity involves meditation, self-discovery, and living with detachment. It seems likely that practices like "Neti, Neti" and experiencing Turiya help transcend false identifications. The evidence leans toward balancing action and devotion to embody the true self, though interpretations may vary. The Upanishads teach that the true self, or Atman, is the eternal, unchanging essence within each individual, distinct from the transient body, mind, and ego. The great originality of the Māṇḍūkya Upanishad (4-6) consists in positing the four stages of consciousness, namely, wakefulness, dream, sleep and a fourth unnamable state of consciousness. These four stages of consciousness can be considered as four functions: Viśva, Taijasa, Prājñā, and Turīya. The first two are affected by cause and effect; Prājñā is only cause but no effect, and Turīya is neither. All are verily allied to this Atman or Brahman. The fourth aspect of Atman arises from the dissolution of the first three and their union into one. The second verse of this Upaniṣad contains one of the Mahāvākyas, the most significant utterance of the Upaniṣad, namely ‘Ayamātmā brahma’, i.e., ‘the self is Brahman’. It proclaims that Atman is Brahman, one and non-dualistic. Yet the Māṇḍūkya Upanishad proclaims the states of consciousness in four aspects, whereas the Guadapādakārikā advocates the position of the mind in different states. The second prakaraṇa of the kārikā states that the various experiences of the waking state are grasped by the mind only. They have no existence in reality. In the waking state, the mind appears as a different object and person. This stage is similar to a dream state. The third part of the Advaita prakaraṇa describes the existence of mind and proclaims that in deep sleep, the mind is illuminated differently than in a waking state. In dreams and in the waking state, the Atman appears as different objects in the mind.

The objects perceived by the mind are the various manifestations of the Atman. Śrī Adi Shankaracharya, in his commentaries, explains when one realises the Atman as the essence of consciousness, the mind ceases to form ideas and consequently ceases to be mind. The mind cannot function, or there is no idea to separate from the Atman. Mind is the intermediate form that acts as a way of realisation. The mind loses sleep, and it does not come under control. It becomes the Brahman; it is possessed of the light of consciousness. The dual nature of the world can be seen by the mind. So in the absence of mind, they can never see. The practitioner's nature and mind, Pashna Upanishad (3.6), emphasises must first show a commitment, aspiration, and moral purity before knowledge is shared. The three ethical precepts emphasised in this verse of the Prashna Upanishad are Tapas (austerity, perseverance, fervour), Brahmacharya (chastity, self-discipline) and Sraddha (faith, purity, calmness of mind). The second interesting part of the answer is the implicit admission by the teacher with "if we know", that he may not know the answer, and thus acknowledging a sense of scepticism and humility in the process of learning. This is a central theme across texts like the Chandogya Upanishad, Brihadaranyaka Upanishad, and Mandukya Upanishad. Atman is described as eternal and unchanging, transcending the physical and mental states. Identical to Brahman, the ultimate reality, as expressed in key Mahavakyas (Great Sayings): "Tat Tvam Asi" (That thou art) from the Chandogya Upanishad (6.8.7), asserting the unity of individual and universal self. "Aham Brahma Asmi" (I am Brahman) from the Brihadaranyaka Upanishad (1.4.10), emphasising personal realisation of this identity. "Sarvam khalvidam brahma" (All this is Brahman) from the Chandogya Upanishad (3.14.1), highlighting the non-dual nature of reality. This non-duality is a cornerstone of Upanishadic philosophy, suggesting that the true self is not separate but intrinsically connected to all existence. For instance, the Isha Upanishad teaches to "see all creatures in yourself and yourself in all creatures," which leads to unity and eliminating fear. 

The Srimad Bhagavad Gita (3.35) proclaims, "Better is one’s own duty, though imperfect, than the duty of another well performed." This translates to a broader teaching: "It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. Indeed, it is more favourable to meet one's demise while fulfilling one's duty, rather than taking the risky path of another. The concept of swadharma is central to Sanatana Dharma, particularly in the Bhagavad Gita. It reflects the idea that each individual has a unique role based on their nature, caste (Varna), stage of life (ashrama), and personal circumstances. Performing swadharma aligns with one’s svabhava (inherent nature) and karma (actions), fostering harmony and spiritual growth.

Ashtavakra Gita (15.4) says, 'You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences.' You are eternally pure consciousness, the witness, in need of nothing – so live happily. You are really unbound and actionless, self-illuminating and spotless already. Your bondage arises from your continued reliance on stilling the mind. You are unconditioned and changeless, formless and immovable, unfathomable awareness and unperturbable, so hold on to nothing but consciousness. Truly I am spotless and at peace, the awareness beyond natural causality. Delusion has plagued me all this time. 

3. Remarks

The statement "Be as you are" from Sage Ramana Maharshi is a profound teaching on self-realisation, emphasising the recognition of one's true nature as pure awareness through practices like self-enquiry, ego effacement, and surrender. It is a call to rest in stillness, letting go of false identities and realising that liberation is already within. This survey note, drawing from multiple sources, provides a detailed exploration for those seeking to understand and apply this teaching in their spiritual journey.

-Asutosh Satpathy