Vichara: What is this Ego?

Sri Ramana Maharshi

From Her sublime original activity (i.e., power vibrating) sattva-filled reflection results; from it the rajasic ego; then tamasic thought-forms which are commonly known as knowledge, or the light corresponding to the magnifying lens. Just as the artificial light is projected through a lens on to the screen, so also the Reflected Light passes through thought (the magnifier) before expanding as the world beyond it; furthermore, thought, itself the world in-seed form, seems to be the wide external world. Such is the extraordinary Power! In this way Isvara, individual and the world are only of the Reflected Light, having the Self-shining Single Being for the substratum.

Now, what is this ‘I-thought’ (the ego)? Is it the subject or the object, in the scheme of things? Inasmuch as it witnesses all other objects in the waking and dream states, or at any rate we think that it does so, it must be considered to be the subject. On realising the Pure Self, however, it will be an object only.

Whose is this ‘I-thought’ (the ego)? This investigation forms the vichara. ‘I-thought’ and ‘this’-thought are both emanations from the same light. They are related to rajoguna and tamoguna respectively. In order to have the Reflected Light (pure satva), free from rajas and tamas it must shine forth as ‘I-I’, unbroken by ‘this’-thought. This pure state momentarily intervenes between sleep and waking. If prolonged it is cosmic consciousness, or even Isvara. This is the only passage to the Realisation of the Self-shining Supreme Being.

Again there are two kinds of experiences in deep sleep as recollected after waking, that is, “I slept happily, unaware of anything”. Happiness and ignorance are the experiences. Thus we see the Power modified as (1) avarana (darkness) and (2) vikshepa (diversity). The mind is the result of vikshepa.