न वक्ति देहोSहमिति प्रसुप्तौ
न कोSपि नाभूवमिति प्रवक्ति
यत्रोदिते सर्वमुदेति तस्य
धियाSहम: शोधय जन्म देशम् – २५
na vakti dehaH aham iti prasuptau
na kaH api na abhUvam pravakti
yatra udite sarvamudeti tasya
dhiyA ahamaH shodhaya janma desham – 25
na = does not; vakti = says; dehaH = body; aham iti = “I am”; prasuptau = in sleep
na = does not; kaH api = no one; na abhUvam = “I was not”; yatra udite
= upon the rise of which; sarvam udeti = everything rises; dhiyA janma
desham shodhaya = through the intellect discern the birthplace of ‘I’.
The body does not say, “I am”. No one says, “I was not” in deep sleep.
Through the intellect, discern the birthplace of ‘I’, upon the rise of which
The body does not claim, “I am”. It does not have the sentiency to say so. Also,the AtmA does not say, “ I am”, since such a statement is an action, and action is a modification. AtmA is beyond the realm of change, hence, AtmA does not say, “I am”. Who then claims this? It is the ahankAra. This ahankAra is dormant in sleep.
On waking up, the ahankAra is manifest and it starts functioning. When it is dormant,the door to the exterior world is closed. On its activation, the gross and subtle worlds are known. This ahankAra alone makes claims of ‘I-ness’ and ‘mine-ness’. The oscillating ahankAra, changing all the time cannot be the absolute truth. The basis on which it exists, is the truth. This basis, is the AtmA. This alone is to be known. This is ‘be-ing’. Continue reading