Sloka 119
Sloka 119
Original Text:
सर्वप्रकारप्रमितिप्रशान्तिः बीजात्मनावस्थितिरेव बुद्धेः । सुषुप्तिरेतस्य किल प्रतीतिः किंचिन्न वेद्मीति जगत्प्रसिद्धेः ॥ १२१ ॥
- Transliteration:
sarvaprakāra-pramiti-praśāntiḥ bījātmanāvasthitireva buddheḥ | suṣuptiretasyā kila pratītiḥ kiñcinn vedmīti jagatprasiddheḥ || 121 ||
- Translation:
The tranquil subsidence of all modes of cognition, where the intellect remains in its seed form, is indeed the state of deep sleep, universally recognized as the experience of "I know nothing."
- Word Meanings:
* sarva-prakāra - all types or modes * pramiti-praśāntiḥ - the cessation or tranquility of cognition * bīja-ātmanā - in the form of a seed * avasthitiḥ - state * eva - indeed * buddheḥ - of the intellect * suṣuptiḥ - deep sleep * etasya - of this * kila - indeed * pratītiḥ - perception or experience * kiñcinn - nothing at all * vedmi - I know * iti - thus * jagatprasiddheḥ - universally recognized
- Commentary:
This verse delves into the nature of the deep sleep state, which is one of the three primary states of consciousness examined in Vedantic philosophy: waking, dreaming, and deep sleep. In deep sleep, all forms of active cognition cease, leading to a profound stillness akin to the seed state (bījatmanā) of the intellect, where latent potential remains but is not yet manifest.
The intellect here is essentially 'resting', with no distinct or external objects of awareness, reflecting the non-dualistic idea of pure consciousness without dualities of subject and object. Deep sleep is not just a state of ignorance or void but a state where the surface-level fluctuations of the mind subside into tranquility.
The expression "I know nothing" is commonly understood and accepted in worldly terms as the hallmark of this state, underscoring a universal human experience. This experiential acknowledgment in Vedantic texts signifies the continuity of the self, an unbroken awareness that exists even without practical cognition. By understanding deep sleep in this manner, the verse subtly points to the constant underlying reality of consciousness beyond the active operations of the mind—an important pointer towards the non-dual Self (Atman), often equated with Brahman, the ultimate reality in Vedanta.
Further Readings: