Chapter 15: The Servant Has Become the Master
The name goes so deep, it goes on penetrating like an arrow in the chest - the name enters like that, power enters like that, money enters like that. The ego is the accumulation of all of that which is our personality: name, fame, money and power - all this together creates the ego.
The sage first talked about dissolving the ego, discarding this maya, and now he gives this very interesting sutra. He talks about the jump from I to thou, from thou to that, then from that to existence itself. Then he talks about brahman, the ultimate reality, and maya, illusion - and suddenly comes this sutra:
I am never born. I am not the body.
I am not the ten senses.
I am not the intellect. I am not the mind.
I am not even an eternal ego.
A journey was begun which started with the I, progressed to thou, arrived at that, and then came to empty existence. Again the I is being used, but now it is not the same I that was mentioned in the beginning; that I has been abandoned. Now we have arrived at another I. This I appears only when the previously known I is dissolved. This I is the real self. This I does not mean ego, it means the soul. We have not created this I; it does not mean our name, fame, prestige, power, culture or education. This I means our existence, our being.
Remember one thing: the I which is renounced, which we discussed renouncing, which is discarded, was our “doing”; this second I is our “being.” That I was our doing, this I is our being. So try to understand the difference between doing and being. This will give you a clear glimpse of the second I.
There are things we do, which if we didn’t do them they would not happen. For example, if you don’t get an education you will remain uneducated; if you don’t learn a language it will be unknown to you. If you want to be a scientist you can become one, or if you try to become a blacksmith you can become one - if you do something you will become someone. But there is something existing within you which is not your doing - it is your being. Your being is not your doing. You exist before your every action; otherwise who would be doing it?
A child is growing in the mother’s womb. The child doesn’t even have to breathe in the womb, it doesn’t even need to do this much. But try to understand this very interesting phenomenon: the child is existing, he is not breathing yet he exists. His being is, his is-ness is, his soul is; the soul is totally present.
Physiologists have always raised this question: When does life start? From when? If we think that life stops with the stopping of breathing, then life must begin with the beginning of breathing. So when a child cries for the first time after his birth and takes the first breath his cry works as a shock, a push to start his breathing, the heartbeat, now the mechanism starts functioning. When the child makes his first scream this is his first doing; his first cry is his first doing.