Superimposition and discrimination between Atman and the 3 bodies
or five koshas
extract of the book "The Philosophy of Life" Ch.10: The Jiva
by Swami Krishnananda
by Swami Krishnananda
The five sheaths (koshas) are comprised in the three bodies. The Atman is
different from the sheaths the latter being
external to consciousness (Atman). Their existence and intelligence are borrowed
from Atman which is infinite existence and intelligence. Just as clouds which are generated by the
rays of the sun, and which exist on account of the sun, cover the sun
itself; just as smoke which draws its existence from fire conceals fire
itself; so do the five sheaths, which owe
their existence to the Atman, hide it from experience. It is the natural
tendency of the mind to identify itself with the sheaths, and vice
versa. This superimposition is mutual, and is caused by Avidya (ignorance). One has
to realise one’s distinction from the five sheaths by the practice of
the method of ‘Neti, Neti’, declared in the Vedanta.
The ignorant man identifies himself with the mass of flesh, fat, skin,
bones, etc., while a discerning person becomes aware that he is an
intelligent principle (Atman). The Pandit (Priest, Hindu scholar learned in Sanskrit and Hindu philosophy and religion, typically also a practising priest) who has only a theoretical knowledge
identifies himself with a mixture of body, mind and soul, while the
liberated sage (Jivanmukta) regards the eternal consciousness (Atman) as his Self.
There cannot
be the relation of inherence between the sheaths and the Atman, for the
insentient and the ephemeral cannot be said to inhere in the sentient
and the eternal. There cannot be a relation between entities possessing
entirely dissimilar properties. There is not, again, between the sheaths
and the Atman, any external contact, for the Atman is unlimited, while
the sheaths are confined to spatial and temporal endurance. The two are
not made of the same substance, and so there cannot be any contact
between them. The apparent relation between the Atman and the sheaths is
one of Adhyasa or erroneous imposition (Superimposition).
Superimposition can be of two kinds: partial and mutual.
When we see a snake in a rope, the snake is superimposed on the rope,
but there is no superimposition of the rope on the snake. This is an
instance where the error is one-sided or partial.
But the transference
of attributes between the Atman and the sheaths is not thus
overbalanced, but obtains on both sides; the superimposition is mutual.
The essences of the Atman are projected on the sheaths and the defects
of the sheaths are swung upon the Atman. This reciprocal superimposition
is called Anyonya-Adhyasa. The nature of Satchidananda which belongs to
the Atman is falsely attributed to the sheaths when one makes such
statements as ‘My body exists,’ ‘my body is intelligent,’ ‘my body is
dear,’ ‘my life is precious,’ etc. In statements like ‘I am a man,’ ‘I
am a male,’ ‘I live,’ ‘I grow,’ ‘I die,’ ‘I am hungry,’ ‘I am thirsty,’
‘I am happy,’ ‘I am sorry,’ etc., there is seen an interjection of the
qualities of the sheaths on the Atman. It is this apparent relation that
is brought about between the Atman and the sheaths that is the cause of
one’s bondage and suffering, and it is the aim of the Vedanta to
enlighten the Jiva in its attempts to overcome this ignorance and to
realise the Atman in this very life.
The five sheaths (five koshas) have no independent reality from Atman (Consciousness). Just as the
mutations that take place in the body of a cow,—growth, decay, etc., do
not in the least affect the owner of the cow, who is only a witness, so
the changes that occur in the sheaths do not touch the Atman which is
their witness.
Just as one can distinguish the sound of one person from
that of another through the power of discrimination; just as by this
faculty one can feel: ‘This is soft, this is hard, this is hot, this is
cold,’ etc.; just as one can, by looking at a mural picture on a wall,
say: ‘This is blue colour, this is red colour, this is the wall,’ etc.,
with one’s discerning capacity, although one is not able to separate the
red colour from the blue, or the picture from the wall; just as one can
know by tasting a drink: ‘This is lemonade, this is orange,’ etc.,
through the understanding faculty; just as one can know the odour in a
cloth by the organ of smell, although the odour cannot really be
separated from the cloth; so also one can clearly differentiate the
Atman from the sheaths by an analysis and study of their respective
natures.
It is impossible for ordinary people to separate water from
milk when the two are mixed together, but it is possible for a swan to
do so.
In like manner, though it is impossible for persons of gross
understanding to distinguish between the Atman and the sheaths, yet, it
is within the capacity of an aspirant endowed with subtle discrimination
to fulfil this difficult task.
A pure sattvic buddhi can have the capacity of subtle discrimination and this is the result of a long time systematic sadhana. Dsicrimination (VIveka) together with vairagya (dispassion) are the most important qualifications for self-realization. ~ Atman Nityananda
READ MORE ABOUT THE DISCRIMINATION - ATMAN - FIVE KOSHAS
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