Sloka 102
Sloka 102
Original Text:
अहंकारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १0४ ॥
- Transliteration:
ahaṁkāraḥ sa vijñeyaḥ kartā bhoktābhimānyayam | sattvādigunayogena cāvasthātrayam aśnute || 104 ||
- Translation:
The ego (ahaṁkāra) is to be understood as the doer and the experiencer, identified with actions. Through the association with the qualities of sattva, rajas, and tamas, it experiences the three states of consciousness.
- Word Meanings:
* अहंकारः (ahaṁkāraḥ) - ego, sense of individuality * सः (saḥ) - he, that * विज्ञेयः (vijñeyaḥ) - to be understood, to be known * कर्ता (kartā) - doer, performer * भोक्ता (bhoktā) - experiencer, enjoyer * अभिमानी (abhimānī) - identified with, perceived as * अयम् (ayam) - this, he * सत्त्व (sattva) - purity, goodness * आदि (ādi) - and others, beginning with * गुण (guṇa) - qualities, attributes * योगेन (yogena) - through association, by connection * च (ca) - and, also * अवस्थात्रयम् (avasthātrayam) - the three states (of consciousness) * अश्नुते (aśnute) - experiences, attains
- Commentary:
This sloka addresses the concept of ahaṁkāra, the 'I' notion or ego, which is a pivotal aspect within Vedantic philosophy. In this context, the ego is recognized as both the initiator of actions (kartā) and the recipient or enjoyer of experiences (bhoktā). It is this sense of individuality that navigates through life, constantly identifying with actions due to the embodied attributes of sattva (purity), rajas (activity), and tamas (inertia).
According to Vedanta, these gunas influence the mind and consciousness, leading the ego to experience three distinct states: waking (jāgrat), dreaming (svapna), and deep sleep (suṣupti). The attachment and identification with these states result in a cycle of actions and reactions, shaping the individual's perceptions and experiences.
Insights into the fluid nature of ahaṁkāra reveal its dependency on maya, the illusion covering the true Self or Atman. Recognizing the ego's binding nature offers a pathway to transcendence, urging one to cultivate discernment (viveka) and detachment (vairagya), ultimately seeking liberation (moksha) from the limitations imposed by these transient states.
Further Readings: