Am I the Lord? Am I the God? - Again the reply comes "No". The reply is "It is my soul; my Sprit; my Prana; he is my Lord; my God, etc. One can understand this one letter "I" is a pronoun and it is present in all the living beings or nonliving things if such non-living things are also possessed of cognition and the word is without an attribute. So, finally, Who am I? The reply cannot be other than "I am that I am" definitely with no attributes. Same "I" beyond all adjuncts is in the beginning and by its own downward movement is identifying with every name and form and thereby, losing its true original infinite nature. The relation between the word "I" and the "non-I" i.e., all the veiling adjuncts is not true and it creates illusion.

Further let us enquire into the questions, "Where was I, 2000 years ago, 1000 years ago, 60 years ago? Where shall I be after 1000 years, after 2000 years? The reply will be I was not born 2000 years ago, or 1000 years ago, so I was not here at that point of time and 60 years ago I was just born. I was a child; later I was a boy, a student; an employee; later I married. I am 60 years old now, I shall reach 100th year in future and then I shall die and I shall not be here after 1000 years or 2000 years. The enquiry also reveals something appearing at the time of birth i.e. something is born and is slowly growing through all the stages of the life till 100 years and what is born is only the body. We understand when the body is dropped it is called death. It is also clear when the body moves in association with the Prana, we recognize life - as living, as being, as existence. When the body and Prana are dissociated we understand as non-living, non-being, non-existence. At both the ends of life i.e., the birth and death, man cannot conceive any movement. It is invisible movement. Between birth and death the movement is visible and the life is perceptible and we accept it.

Living and nonliving is understood only as the movement of the matter in association with Prana. "I" stands behind the living and non-living; being and non-being; existence and non-existence i.e., the seen and unseen, the seeable and unseeable, the known and unknown, etc. The entity "I" forms the support for both being and non-being. Just like the screen in the Cene theatre for observing the movement of name and form on the screen. The entity "I" indicates that it is present in the past 2000 years ago, in the present and in the future after 2000 years, supporting the movements seen and unseen. So, I am before the creation of the World and ever since the entity "I" does not undergo any change. It transcends the past and future and remains as such after the Pralaya. It witnesses the entire apparent movement. It identifies itself with all the moving world through growth, decay, disease, birth and death. It is the same "I" through out. It is eternal; it is unchangeable; devoid of any adjuncts. It is untainted, unblemished and is ever pure. Such is the pure Self descending (Avatharanam) into the limitations, out of delusion, identifies itself with all relations as cause and effect, disciple and teacher, as father and mother and so on and also developing the selfish ego, feels the ownership and possession in wakeful and dream states. It is the same pure self revealing its pristine glory shining in the inner most as the "I" in all the various and mutually exclusive states like childhood, boyhood, etc., as waking, dreaming, etc.

Let us examine further; I was born on 1st September 1950 or on 1st September 1951. A year later I was One year old and subsequently I was four years old, ten years old, twenty years old; now I am thirty years old and so on till 100th year. In this process do we find any change in the entity "I"? We can inhere it is the body that is changing, but not the entity "I". The entity "I" identifies with everything in the process of change. As we said earlier change is growth and it is recorded in time. For instance, the Sun rising at 6.30 in the morning, moves on and on inviting the undefinable time to measure its movement as morning, noon, evening or in hours and minutes. Movement of life is measured in years, months, etc. and the life movement therefore has come under the limitation of time. Similarly, as my body grows from the day, I was born; its volume increases occupying space thereby attracting the volume of space with the measurements of my body thereby coming under the limitation of space. In the same way, on account of the action of my parents i.e. a decision for the marriage and a desire to have children forming the cause of action I am born and thereby I came under the limitation of the cause. Man's life therefore is caught in the limitations of time, space and cause; but the entity "I" stands independent of all these changes and proves as eternal unchangeable and is a witness to the ongoing movement of life.

For the question, who am I? Now the reply is I am formless changeless, all-pervasive and omnipresent. I am not touched by the attachment of all the adjuncts. I am all knowing, the omniscient, I am the pristine, beatitude, ever auspicious, serene and placid. I am not the birth or death; father, mother, friend or foe, master or disciple. I am neither virtue nor vice, pleasure nor pain. I am neither enjoyer nor enjoyable nor enjoying; neither the seer nor the seen nor seeing. I have no hatred or aversion; greed or delusion; clinging in attachment. I neither envy nor feel pride. I have neither desire nor detachment. I am neither the Prana nor five vital forces working in the body. I am not the seven components of the Body or the five sheaths or the five organs of action. I am neither mind nor intellect; neither thought nor ego. I am neither the five elements nor their attributes. I do remain in my pristine, glory and beatitude. All these adjuncts intervening cannot taint me with their impurities; such is my true nature.