यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत्सुषुप्तम् । सुषुप्तस्थान एकीभूतः प्रज्ञानघन एकानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयो पादः । एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम्
yatra supto na kañcana kāmaṃ kāmayate na kañcana svapnaṃ paśyati tatsuṣuptam | suṣuptasthāna ekībhūtaḥ prajñānaghana ekānandamayo hyānandabhuk cetomukhaḥ prājñastṛtīyo pādaḥ | eṣa sarveśvara eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām
Where the sleeper desires no desire and sees no dream — that is deep sleep. Abiding in deep sleep, become one, a mass of cognition, made of bliss, enjoying bliss, whose mouth is thought: Prājña, this is the third foot. He is the Lord of all, he is all-knowing, he is the one ruling from within, he is the womb of all; for from him is the arising and in him the passing of beings.
b3e5f07781e9 · publicado 29 jul 2026, 4:39:50 UTC
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The third foot: dreamless sleep — and in this paragraph two different subjects are brought together.
First the man in deep sleep: “become one, a mass of cognition, made of bliss”.
This is the daily proof of the Upaniṣads. Everyone, on waking, says: “I slept well, I saw nothing.” So he was there — otherwise who testifies? And so it was well with him there.
And then, without any transition, the speech is of Him who is in the sleeper: “he is the Lord of all, he is all-knowing, he is the one ruling from within”.
Set them side by side. The sleeper is “a mass of cognition” and knows nothing. He who is with him is all-knowing.
So the oblivion of deep sleep belongs to the man, not to Him who attends him. The Ātman does not sleep along with the sleeper.
This is the answer of Vaiṣṇava Vedānta to the temptation of seeing in unconscious rest the highest state. There is Someone who wakes while all sleep; and He is not impersonal — He is named the Lord and the one ruling from within.
The word antaryāmin we examined in reading the seventh khaṇḍa of the Subāla.