Athma and the body

(Athma Bodha 5)

Verse 15

Panchakosaadi Yogena Tat Tanmaya Iva Sthitah I

Suddhaatma Neelavastraadi Yogena Sphatiko Yathaa. II

Because of its identificaion with the five-sheaths the pure Athma appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to be endowed with blue colour when in contact with a blue cloth.

In the previous blog “The Upadhis or Conditioners”, we saw that this body is divided into gross, subtle and causal bodies and these three bodies are only upadhis for Athma that is beyond these three bodies, The same three bodies are divided into five layers called kosas, based on another functional angle.  Kosa means a sheath and it is as if they were the sheaths encasing the Athma.  The kosas are  Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya in the increasing order of subtlety (For details refer to Blog no.80, Kosa Panchakam (Tattva Bodha-3)).  As Athma is beyond the three bodies, it is beyond the five kosas as well. But because of its association with the five kosas, It appears to have borrowed their functions upon itself. This is explained with a simile. A colourless, pure crystal appears to have the colour of the article it is associated with for the period of association.  For example when covered by a blue cloth, a pure colourless crystal looks like a blue crystal.   In the same way activities of Pancha kosas are mistakenly attributed to Athma.

Verse 16

Vapus Tushadibhih Kosaih Yuktam Yuktya Avaghaatatah I

Atmanam Antaram Suddham Vivichyaat Tandulam Yatha. II

Through discrimination and logical thinking, one should separate the Pure Self within from the sheaths as one separates the rice from the covering husk.

In this verse Athma is compared to the rice grain and the anathma of pancha kosas to the husk covering the rice grain.  Just as rice is obtained by pounding paddy and separating the husk and rice, we should through enquiry based on Athma anathma viveka intellectualiy separate the Pure Athma from the encircling anathma of five kosas.  This process of intellectual pounding is possible only through Athma Jnanam attained by the process of Sravanam, Mananam and Nitidyasanam.  So as per the verse, for one with a sharp and pure intellect who analyses with relentless precision based on sastraic declaration of one’s true identity with Brahman, the Self is seen independent of the five kosas that appear to cover It.

Verse 17

Sada Sarvagato Apyatmaa Na Sarvatra Avabhaasate I

Buddhaaveva Avabhaaseta Swaccheshu Pratibimbavat II

Though all-pervading Athma does not shine in everything; It is manifest only in the intellect tBuddhi), just as the reflection in a clean mirror (a reflecting medium).

Athma, the consciousness, is sarvagatah, i.e. it pervades everywhere.  But the manifestation of Athma is not everywhere.  It requires a medium for manifestation and Buddhi is the medium in which it manifests. This manifestation is called Chithabhasa or Chit prathibimba and this is the life principle.  Pratibimbaṁ means reflection. Just as a clear reflection is seen in a clean mirror, only in the pure Satvic intellect is Athma clearly seen to be “reflected”.

Verse18

Dehendriya Mano Buddhi Prakrutibhyo Vilakshanam I

Tadvrutti Sakshinam Vidya Atmaanam Raajavat Sada II

One should understand that the Atman is distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakrti) and is the witness of their functions like the king (in a performance in the court).

A king is not a participant in the dance and drama in his court but only the witness. Like him Athma that we have seen as distinct and different from the three bodies, that constitute the matter, is only a witness of the activities of five kosas that is the drama of life.

Verse 19

Vyapruteshu Indriyeshu Atmaa Vyaapaareeva Avivekinaam I

Drusyate Abhreshu Dhavatsu Dhavanniva Yathaa Sasee.II

 As the moon appears to be running when the clouds move in the sky, to the non-discriminating person Athma appears to be active when really the sense-organs are active.

Athma is sakshi only, not a kartha nor a bhoktha. But due to its proximity to upadhis, an aviveki, a non-discriminating person, transfers doership from upadhis to Athma and to him it appears Athma is active and doing whereas It is independent of upadhis as well as of their actions.  This is compared to a child’s action.  In its innocence the child imagines moon as moving in the sky when it is really the clouds that are moving.

Verse 20

Atma Chaitanyam aasritya Dehendriya Manodhiyah I

Swakriyardheshu Vartante Suryaalokam Yatha Janaah. II

The body, senses, mind and intellect engage themselves in their respective activities depending upon (energized by the presence of) Consciousness, just as men work activated by the light of the sun.

Athma is a silent but energizing witness who by its very presence kindles Life in body, mind, senses and intellect which are matter only and makes it look as though they are sentient.  When the sun shines, peple are galvanised to engage in varied activities both good and bad in sunlight, but the sun is in no way responsible for their actions other than giving the light that motivates them to act.  Similarly in the presence of self-shining Athma, body, senses, mind and intellect carry out their respective activities with sentiency infused into them and for these actions of body, organs, mind and intellect, Athma is not responsible.

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