Atma Bodha - Post 22

SLOKA 15

पंचकोशादियोगेन तत्तन्मय इव स्थितः ।

शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा ॥ १५॥

PANCHAKOSHAADI YOGENA

TAT TANMAYA IVA STHITAH.

SHUDDHAATMAA NIILAVASTRAADI

YOGENA SPHATIKO YATHAA

  

[In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself color of its vicinity (blue cloth, etc.,)]

In the previous slokas, we learnt that the Atman is independent of the three adjuncts which are the gross, subtle and causal bodies. 

To remove any doubts of the Atman being dependent on these bodies as it seems to be endowed with so many physical and mental qualities, Acharya here is explaining that all attributes of the Atman is only due to the false identification arising out of ignorance. 

To explain this, Acharya is explaining about the five sheaths and how the non-dual Self is always distinct from them.

Here we are given another beautiful example of a crystal to answer as to how the perfect immutable Self seems to be contaminated by the duality. A clear glass or a crystal when placed in front of a blue object appears to be blue in color, similarly, in association of a red object appears to be red in color. 

Similarly, the Self which is untainted and ever free from any duality seems to be limited only due to ignorance and hence the association and identification with the five sheaths. Like how a clear glass tumbler appears to have taken the color of the liquid it holds, the Self is wrongly identified with the five sheaths due to ignorance alone.

The five sheaths are

1. The gross physical body, (annamaya kosha).

2. The vital air structure, (pranamaya kosha)

3. The mental sheath (manomaya kosha)

4. The intellectual sheath (vijnanamaya)

5. The bliss sheath (anandamaya kosha).

There are called as sheaths as they are like coverings on the atman which manifests itself through them, like the sheaths that cover the sword, these cover the blissful Self from an ignorant one. It is only due to ignorance about the nature of Self that one mistakenly identifies Self with these, and hence rises the ego and thoughts such as “I am clever”, “I am fat”, “I am sad” etc. while all along the Self is but verily bliss.

The Gross Sheath (Annamaya Kosha)

The gross body is associated with a particular race, a particular type of dress, and certain specific features unique to the race. It can be thin or fat, tall or short, dark or fair, and so on.

The Subtle Sheaths (Other 4 Koshas)

The organs of action have their qualities, for example, the language spoken, the customs and traditions followed, the social interaction circle defined by one’s status and wealth, the religious affiliation, and many other unique traits which arise only due to the ignorance of the one Self.

All these qualities are erroneously superimposed on the Self. Something that is pure can take on in every detail the qualities of that which it is associated with. The “Neela Vastra-adi Yogena”

Just as the crystal is not affected by the colours which surround it, so also the Self is not affected by the qualities which we erroneously superimpose upon it. It remains pure.

The five sheaths have a distinct “colouring” as described earlier, referring to the body and mind associations with race, culture, language, etc. The more the colouring the greater is the impurity. 

In a very gross mind, the Self is not detected at all. There is no sign of its own purity due to the thick impurity of the sheaths. 

In a Sattwic person, the colouring is not so strong. There will still be something of the Self coming through the sheaths. The purity of character will permit the sweet glow of the Self to shine through in such a person.

Just as how the clear, colorless glass appears to be colored only due to its association with colored objects, the ever non dual blissful Self seems to be tainted by the misery only due to the associations to the illusory objects of duality.

Love.