Vivekachoodaamani

[nanda chandran]

The pancha kosha contd.

184. The fourth sheath is the buddhi and the organs of feeling with their
actions and the idea of “I am the doer and seer”. This is the sheath of
intellect (vijnaanamaya kosha) and it is the cause of the world for the
purusha.

185. The intellect is the reflection of consciousness but it is the
transformation of praakriti; so it cannot be the atman. It works as “I”. It
feels “I do, see and hear”. There are all the works of the intellect; it
feels in the body and in the senses.

187. The three states which you see – jaagrat, svapna and sushupti – all
belong to this sheath of intellect, as also pleasure and pain.

188. The reflection of the atman is here more than anywhere else because it
is very near to the atman, because it is very near to the atman. And it is
the upaadhi (superimposed adjunct) of the atman. In this sheath, the atman
manifests itself as the doer though it is the anvil that gives shape to all
but takes no shape – being all the time the same.

197. As long as ignorance remains so long does the state of being “I” exist,
which rises from false knowledge. You see the snake in the rope only when
you are in ignorance. When the ignorance is gone, the snake is not there.

204. There is water mixed with mud; and when the mud subsides the water
remains clear or when the mud is separated from water you see the clear
water. But the water when mixed with its upaadhi (the mud) does not appear
clear. So also when you separate the Atman from its upaadhi, the non-self,
the atman shines in its own glory. (A Taoist advice in line with the
Advaitic path : How do you clear up muddied water? Don’t do anything - just
let it be and the mud will sink down).

206. This ego which is the result of the fourth sheath cannot be the atman
because it is transformed, insentient, limited and it can be seen. It
undergoes change and therefore it is impermanent.

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