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The feeling of existence is universal. 'I am' is the expression of one's awareness of it. Ramana Maharshi points out that it is only because of this core feeling that one says 'I am acting' 'I am thinking' 'I came', 'I want' and so on. This 'I am' is the substratum of all action, and thoughts. It is like a screen on which a movie is projected. The waking state comes and goes 'I am'. The dream state comes and goes 'I am', the deep sleep state comes and goes, 'I am'. In all states of one's daily existence it is the alone unchanging bed-rock because of which alone perception of changes in one"s body and mind becomes possible. It is the fullness of consciousness.
However one mentally limits this fullness of consciousness by linking the 'I am' to a particular name and form, 'I am Natarajan', 'I am Prasanna' etc. Once 'This' is added then consciousness which is total is taken to be fragmented. Further associated limitations, 'I am a father', 'I am a husband', 'I am a student' 'I am a doctor' and the like fragment it even more. Instead of an integrated and holistic perception of life one would compartmentalise life as 'Personal life', 'Working life', 'Social life'. This may result in one being wholly different in the roles which he has to play in life. One might be very considerate as a father, a sloppy worker, and heartless towards suffering in society.

Based on the above mentioned possibility we have a caricature by an outstanding comedian Charlie Chaplin in his film 'The Great Dictator'. In that film the dictator ruthlessly massacres millions of Jews without batting an eyelash but is the very embodiment of love when it comes to his own pet cat.

A conversation which Ramana had with a visitor will help one to recognise that all these add on are not the essential me since my feeling of existence would remain unaffected even if they are removed.

V: If you have seen God I would like you to help me see God.
R: You say 'I wish to see God'; First tell me who you are.
V: My name is Devadatta Sharma.
R: That is your name. Who are you?
V: I have already told that I am Sharma. I am a Brahmin.
R: That is the indication of your caste. Who are you?
V: I am a lecturer in a college.
R: That is your profession. Who are you?
V: I am a human being.
R: That is your birth-womb. But who are you?
V: I am a man
R: That is your gender.
V: It looks as if I do not know myself.

Ramana would repeatedly focus one's attention on the need to find out the 'I' consciousness and remain as that whatever may be the dynamics of changing circumstances. Even if one escapes total identification with the body, with a particular name and form, one is likely to be caught in the second limiting trap of thinking that one is one's mind. This is because operationally it is thought and action which make one feel alive.

Let us suppose that one is able to take time-off from the continuous, non-stop momentum of thoughts. Then one is likely to feel lost. Would he not? Because of one's identification with the mind and the related fear of being without thoughts one has to live with the endless grind of thoughts, preferred thoughts, unwanted thoughts, functional thoughts, purposeless thoughts, and psychological thoughts.

Thoughts! Thoughts! Thoughts! With their back and forth movements. The disease of pollution of thoughts can be quite choking. But unless one adopts the panacea of self-enquiry, the Ramana way to Self-knowledge, one would have lived his life in vain. For the beauty of a silent, spacious mind would never be experienced by him.

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