Summary:

Session 17 explains what the 3 bodies are that makes up all sentient beings. Then elucidates how experience occurring within the 3 bodies or 5 sheaths, gets mistakenly superimposed onto Self. Hence individual jiva claims “I AM ___ (pure, impure, happy, skeptical, young, etc)“, or whatever conditions belong to the 3 bodies Also we briefly explain CAUSE for Waking, Dream and Deep Sleep states.

TOPICS COVERED:

1) What is Gross Body?

 

2) What is Subtle Body?

The subtle body (Sūkṣma-śarīra) is composed of three sheaths:

1. Physiological Sheath (Prāṇamaya Kośa): Governs bodily functions like digestion, breathing, and blood circulation.
2. Mental Sheath (Manomaya Kośa): Associated with the mind (manas), responsible for emotions, thoughts, and desires.
3. Intellectual Sheath (Vijñānamaya Kośa): Associated with the intellect (buddhi), responsible for decision-making, reasoning, and discrimination.

These sheaths together form the subtle body, which is not physical but rather a collection of functional processes within us.

The subtle body includes the following four aspects of the inner equipment (Antaḥkaraṇa):

1. Mind (Manas): The mind is the aspect of our inner functioning that processes thoughts, emotions, and desires. It is the first to react when stimuli from the external world reach us through the organs of perception. This initial impact causes a disturbance or restlessness, manifesting as indecision or doubt. In this state, thoughts are unsettled and fluctuating, and this condition of doubt is what we refer to as the mind.
2. Intellect (Buddhi): The intellect is the aspect that discerns, decides, and judges. After the initial disturbance from external stimuli subsides, the intellect brings clarity and calm by making decisions and determinations. This is the phase where thoughts become settled, and the condition of decisiveness defines the intellect.
3. Memory (Citta): The memory stores past experiences and information. For the intellect to make informed decisions, it draws upon relevant data stored within the memory. This stored knowledge and accumulated experiences are accessed when making decisions, and these stored thoughts and impressions are what we call memory.
4. Ego (Ahaṅkāra): The ego is the sense of individuality, the “I” that identifies with experiences and thoughts. It is the aspect that connects our doubts, decisions, and memories, ensuring that they are recognized as belonging to a single person. The ego is the constant sense of self, which asserts possessiveness over thoughts and experiences, leading to the feelings of “I doubt,” “I decide,” and “I remember.” This constant sense of identity is what we refer to as the ego.

These components are functional, meaning they don't have a physical structure like organs (e.g., brain, heart). Instead, they represent different modes of thought and mental activity.

When pure Consciousness (Ātman) withdraws from the gross body and identifies with the subtle body, it takes on the form of the ‘dreamer’—the individual who experiences the dream world, a mental reality experienced during sleep. In Sanskrit, this dreamer is called Taijasa.

 

3) Metaphor how Consciousness (Atman) is seemingly conditioned by the Mind.

Śuddha-Caitanya (Pure Consciousness or Awareness) is all-pervading, unconditioned, and independent of the antahkarana (inner instruments) like the mind (manas), intellect (buddhi), memory (citta), and ego (ahankara). In its true nature, Awareness is ever-free and untouched by any limitations.

However, when this Consciousness operates through the upādhis (limiting adjuncts) of the mind, intellect, and ego, it seems as though it becomes conditioned by them. This conditioning is only an āvāraṇa (apparent limitation), not a real transformation of Consciousness.

The Sunlight Metaphor

This can be understood through the metaphor of sunlight. Sunlight is all-pervading, but when it enters a room, it appears to be conditioned by the walls. The light inside the room seems distinct from the light outside, but when the walls are removed, the conditioned light as though merges with the total sunlight. In reality, the sunlight was never truly divided.

Similarly, the jīva's individual consciousness appears conditioned by the mind, but upon the dissolution of mental limitations, it is realized to be non-different from Brahman (Pure Consciousness).

Paths to Transcendence

This dissolution of conditioning can be achieved through:

• 1. Bhakti-yoga: By surrendering the mind in devotion, the apparent separation dissolves.
  2. Jñāna-yoga: Through viveka (discrimination), the intellect transcends and realizes the ever-free nature of Consciousness.
  3. Karma-yoga: By selfless action, the ego is transcended, revealing the underlying unity with Brahman.

Realization

When the mind, intellect, and ego are transcended, what remains is Pure Consciousness—nitya-śuddha (eternally pure) and nitya-mukta (eternally free). This is the state of mokṣa (liberation), where one realizes, “Ahaṁ Brahmāsmi“—I am Brahman.

 

4) What is Causal Body (Karana-sharira)?

The kāraṇa-śarīra, often referred to as the causal body in Vedanta, is the subtlest of the three bodies (gross, subtle, and causal). It is composed of unmanifest vāsanās (latent tendencies or impressions) as well as the accumulated puṇya (merit) and pāpa (demerit) from past actions (karma). These puṇya-pāpa are the results of one's past deeds, stored in a potential form, which determine the experiences and circumstances one will encounter in future lifetimes.

In the state of deep sleep (suṣupti), when both the gross body (sthūla-śarīra) and the subtle body (sūkṣma-śarīra) are inactive, the kāraṇa-śarīra remains as the seed form of all future experiences. It is a state of non-apprehension (āvaraṇa), where neither the higher Reality (satya) nor the lower plurality (mithyā) is known. This condition is characterized by ignorance (ajñāna) and the presence of dormant vasanas and karma-phala (the results of actions).

When Pure Consciousness (Atman) identifies with the causal body, it manifests as the prājña (the “deep sleeper”), who experiences a state of undifferentiated bliss. This is the experience of “nothingness” or homogeneous bliss in deep sleep, where there is no mental activity or duality. The puṇya-pāpa stored in the causal body will manifest in the waking and dream states as various experiences and circumstances, influenced by the subtle and gross bodies.

The Bliss Sheath (Ānandamaya-kośa): 

The ānandamaya-kośa (bliss sheath) is indeed one of the five kośas described in Vedānta. It is often considered the subtlest of the five sheaths, but it's important to clarify that it is not subtler than the kāraṇa-śarīra (causal body). Rather, it is the innermost of the sheaths that make up the subtle body (sūkṣma-śarīra).

Like all koshas, the anandamaya-kosha is mithya (apparent reality), meaning it is not the ultimate reality (satya), which is the Self (Awareness).

Role in Taittirīya Upaniṣad and Joyful Experiences

In the Taittirīya Upaniṣad's Ānandavallī section, the ānandamaya-kośa is discussed as the sheath through which varying degrees of happiness are experienced, particularly in the waking (jāgrat) and dream (svapna) states:

1. 1. 1. Priya: The joy of anticipation or the thought of a desired object (tamasic happiness).
      2. Moda: The greater joy upon obtaining or possessing the desired object (rajasic happiness).
      3. Pramoda: The highest joy when enjoying or experiencing the desired object (sāttvic happiness).

These experiences of joy are indeed mediated by the anandamaya-kosha and are distinct from the homogeneous, undifferentiated experience of bliss in deep sleep (suṣupti).

Ānandamaya-kośa's Unique Position

The ānandamaya-kośa is the innermost layer of the sukshma-sharira and is said to border the karana-sharira. It is not part of the kāraṇa-śarīra but is closely associated with it due to its subtlety and proximity. This relationship is described in texts like Vidyāraṇya‘s Pañcadaśī (1.40-41), where the ānandamaya-kośa is likened to a thin veil between the subtle and causal bodies.

Traditional View:

Traditionally, the Ānandamaya-kośa is often associated with the causal body (kāraṇa-śarīra). This is because the causal body is considered the most subtle layer of the individual self (jīva), and the Ānandamaya-kośa, being the “bliss sheath,” is seen as the subtlest of the five kośas (sheaths). The causal body is the repository of avidyā (ignorance) and the latent impressions (vāsanās), and it is in this state that the potential for experiencing the bliss of the Self resides.

Alternative View:

However, some texts and teachers, such as Vidyāraṇya in the Pañcadaśī, describe the Ānandamaya-kośa as being the innermost layer of the subtle body (sūkṣma-śarīra) and closely associated with the causal body due to its subtlety and proximity. This perspective emphasizes that while the Ānandamaya-kośa is not strictly part of the causal body, it is intimately connected to it, acting as a kind of “interface” between the subtle and causal bodies.

Scriptural Basis:

1. 1. 1. Taittirīya Upaniṣad: The concept of the five kośas is primarily derived from the Taittirīya Upaniṣad (Brahmānandavalli), where the Ānandamaya-kośa is described as the innermost sheath, enveloping the Self (Ātman). The Upaniṣad does not explicitly categorize the Ānandamaya-kośa as part of either the subtle or causal body, but its placement as the innermost sheath suggests its close association with the causal body.
      2. Pañcadaśī: In Pañcadaśī (1.40-41), Vidyāraṇya describes the Ānandamaya-kośa as a “thin veil” between the subtle and causal bodies. This description highlights its unique position as a transitional layer that is not entirely part of the causal body but is also not fully within the realm of the subtle body.
      3. Bhagavad Gītā and Other Texts: Other texts like the Bhagavad Gītā and various commentaries by Adi Shankara and later Advaita teachers do not delve deeply into the classification of the Ānandamaya-kośa within the subtle or causal bodies, focusing more on its role as a sheath that veils the Self.

Reconciliation:

Given these perspectives, it is possible to reconcile the different views by understanding that the Anandamaya-kosha occupies a unique position that is closely associated with both the subtle and causal bodies. It can be seen as a transitional sheath that is primarily linked to the causal body due to its subtlety and its role in reflecting the bliss of the Self, but it also has a functional relationship with the subtle body, particularly in the experience of happiness and bliss in the waking and dream states.

 

Deep Sleep and the Ānandamaya-kośa

In deep sleep (suṣupti), most of the subtle body—including the mind (manas) and intellect (buddhi)—resolves into the causal body (kāraṇa-śarīra). The ānandamaya-kośa, due to its proximity to the kāraṇa-śarīra, also undergoes a transformation but doesn’t completely resolve into the causal body. Instead, it reflects a homogeneous form of bliss, which is closer to the true nature of the Self but is still veiled by ignorance (avidyā).

This uniform experience of bliss in deep sleep is distinct from the unlimited, non-dual bliss (ānanda) of Brahman. The ānandamaya-kośa is associated with the prājña state in the Māṇḍūkya Upaniṣad, where the individual experiences this deep, undifferentiated bliss.

The Role of Anandamaya-kosa in Self-Inquiry

Understanding the nature of the ānandamaya-kośa is crucial in ātma-vicāra (self-inquiry). It helps differentiate between the experiential, conditioned bliss mediated through the ānandamaya-kośa and the non-dual, unconditional bliss of the Self. The ultimate goal is to transcend the ānandamaya-kośa, recognizing it as mithyā and realizing the non-difference between the individual entity (jiva) and Brahman, our true nature as Sat-Cit-Ananda (Existence-Consciousness-Bliss Absolute).

Question and Answers:

Q: What is the role of the Ānandamaya-kośa in experiencing happiness and bliss?

A: The Ānandamaya-kośa, often referred to as the “bliss sheath,” functions as the medium through which happiness (ānanda) is experienced in both the waking (jāgrat) and dream (svapna) states. It also plays a crucial role in the experience of bliss during deep sleep (suṣupti). However, it is important to understand that the Ānandamaya-kośa is not the source of bliss itself. All bliss ultimately belongs to the Self (Ātman), which is of the nature of pure consciousness and bliss (Sat-Cit-Ānanda). The Ānandamaya-kośa acts as a reflecting medium, through which the bliss of the Self is reflected and experienced by the jīva (individual self). Therefore, while the Ānandamaya-kośa is instrumental in the experience of happiness and bliss, it is not the origin of these experiences. The bliss experienced through the Ānandamaya-kośa is a reflection of the inherent bliss of the Ātman.

Q: How does the Ānandamaya-kośa relate to the subtle body and the causal body?

A: The relationship of the Ānandamaya-kośa to the subtle body (sūkṣma-śarīra) and the causal body (kāraṇa-śarīra) can be understood from two perspectives:

1. 1. 1. 1. Traditional View: Traditionally, the Ānandamaya-kośa is associated with the causal body (kāraṇa-śarīra). The causal body is the most subtle layer of the individual self (jīva) and is the repository of avidyā (ignorance) and latent impressions (vāsanās). The Anandamaya-kosa, being the subtlest of the five kośas, is seen as part of this causal body. It serves as the medium through which the bliss of the Self is reflected and experienced by the jīva.
         2. Alternative View: Some texts and teachers, such as Vidyāraṇya in the Pañcadaśī, describe the Ānandamaya-kośa as the innermost layer of the subtle body (sūkṣma-śarīra), closely bordering the causal body due to its subtlety and proximity. In this view, the Anandamaya-kosha acts as a transitional sheath between the subtle and causal bodies, functioning as a “thin veil” that connects the two.

Both perspectives highlight the Ānandamaya-kośa‘s unique position as the medium for experiencing bliss, whether it is considered part of the causal body or the innermost layer of the subtle body.

Q: What happens to the Ānandamaya-kośa during deep sleep?

A: During deep sleep (suṣupti), the mind (manas), intellect (buddhi), and other components of the subtle body (sūkṣma-śarīra) resolve into the causal body (kāraṇa-śarīra). However, the Ānandamaya-kośa does not dissolve; it remains in a homogeneous state. The bliss experienced during deep sleep is associated with the presence of the Ānandamaya-kośa, which reflects the bliss of the Self (Atman).

Summary: The bliss of the Self is reflected in the causal body and is experienced by the jīva through the Anandamaya-kosha.

From the traditional standpoint, the Ānandamaya-kośa is part of the causal body and remains active in reflecting the bliss of the Self during deep sleep. From the alternative standpoint, the Ānandamaya-kośa, while being the innermost layer of the subtle body, remains closely connected to the causal body and continues to function as the medium for experiencing bliss.

Q: Does the Ānandamaya-kośa contain puṇya-pāpa or vāsanās?

A: No, the Ānandamaya-kośa does not contain puṇya-pāpa (merit and demerit) or vāsanās (latent tendencies). These elements are exclusively associated with the causal body (kāraṇa-śarīra). The Ānandamaya-kośa is purely a medium for experiencing the bliss that is ultimately rooted in the Self, without being influenced by the stored vāsanās or puṇya-pāpa in the causal body. Whether the Ānandamaya-kośa is considered part of the causal body or the innermost layer of the subtle body, it remains free from the dualities of merit and demerit and serves only as the sheath through which the bliss of the Self is reflected and experienced.

Q: Is the causal body a medium for bliss in deep sleep?

A: This is a subtle but important distinction. While the Ānandamaya-kośa is the medium through which the bliss of deep sleep is reflected and experienced, the causal body (kāraṇa-śarīra) is the underlying state in which the potential for this bliss exists. The causal body is the state of undifferentiated ignorance (avidyā) and the repository of latent impressions (vāsanās). However, it’s crucial to understand that the bliss does not originate from the causal body itself; rather, the causal body reflects the bliss of the Self, which is the true source of all bliss.

In deep sleep, the jiva is identified with the causal body, where avidyā and the potential for experiencing the Self’s bliss reside. The Ānandamaya-kośa mediates this reflected bliss, allowing the jīva to experience it. Therefore, it would be more accurate to say that the causal body is the “state” or “condition” in which the reflection of undifferentiated bliss occurs, while the Anandamaya-kosa is the “medium” through which this bliss is transmitted to and experienced by the jīva.

Q: Who is the true source of bliss?

A: The true source of all bliss is the Self (Ātman or Brahman). The causal body (kāraṇa-śarīra) does not generate bliss; it merely reflects the bliss of the Self during deep sleep. The Anandamaya-kosha then acts as the medium that allows this reflected bliss to be experienced by the jīva. It is essential to understand that the bliss experienced through the Ānandamaya-kośa is not independent; it is a reflection of the inherent bliss of the Self. The Self, being of the nature of Sat-Chit-Ānanda (Existence-Consciousness-Limitlessness), is the ultimate source of all bliss, and all experiences of happiness and bliss are merely reflections of this inherent nature of the Self.

Reflection of Bliss in the Causal Body:

• • During deep sleep, the kāraṇa-śarīra (causal body) reflects the bliss of the Self (Ātman). The experience of bliss in deep sleep does not originate from the causal body itself; rather, it occurs because the causal body, in its undisturbed state, reflects the inherent bliss of the Self without the interference of the mind (manas) and intellect (buddhi).The ānandamaya-kośa, acting as the medium, transmits this reflected bliss to the jīva (individual self). Therefore, the bliss experienced in deep sleep is ultimately the bliss of the Self, reflected in the causal body and mediated by the ānandamaya-kośa.
    

    Process of How Bliss During Deep Sleep Takes Place and Why It's Experienced:

    1. Bliss of the Self: The ultimate source of bliss is the Self (Ātman), which is inherently blissful as part of its nature (Sat-Chit-Ānanda).
    2. Reflection in the Causal Body: During deep sleep (suṣupti), the mind and intellect (which are part of the subtle body) are resolved, and the jīva is identified with the kāraṇa-śarīra (causal body). The causal body, in its undisturbed state, reflects the bliss of the Self. This reflection occurs because the usual distractions of the mind and intellect are absent, allowing the innate bliss of the Self to shine forth in a more direct, albeit still reflected, manner.
    3. Transmission via Ānandamaya-kośa: The ānandamaya-kośa (bliss sheath), which is the subtlest layer of the subtle body, acts as the medium that transmits this reflected bliss to the jīva in the deep sleep state, known as prājña (प्राज्ञ). This is how the prājña experiences the homogeneous, undifferentiated bliss characteristic of the deep sleep state.

 

5) Reason for 3 states (Waking, Dream, Deep Sleep).

According to Advaita Vedanta, the real nature of every human being is pure Consciousness (Chit), which is beyond all dualities and limitations. However, due to avidyā (ignorance), this pure Consciousness appears to be associated with a limited individuality (jīva) that experiences the three distinct states: waking (jāgrat), dream (svapna), and deep sleep (suṣupti). These states are not merely physical or psychological conditions but are deeply interconnected with the functioning of Consciousness through the different layers of our being—known as the gross (sthūla śarīra), subtle (sūkṣma śarīra), and causal (kāraṇa śarīra) bodies.

1. Waking State (Jāgrat Avasthā):

• • In the waking state, Consciousness identifies with the gross body (sthūla śarīra). The gross body is composed of the physical elements and is responsible for interacting with the external world through the five senses (sight, sound, smell, taste, and touch).
  • Consciousness functioning through the gross body creates the waker (viśva)—the individual who perceives and interacts with the material world. In this state, the mind is fully active, and the experiences are perceived as real and concrete. The sense of individuality is strong, and one is fully immersed in the duality of the world—subject and object, self and other.

2. Dream State (Svapna Avasthā):

• • In the dream state, Consciousness withdraws from the gross body and primarily functions through the subtle body (sūkṣma śarīra), which consists of the mind (manas), intellect (buddhi), memory (citta), and ego (ahaṅkā).
  • Consciousness functioning through the subtle body creates the dreamer (taijasa)—the individual who experiences a world of mental impressions and desires. The external senses are inactive, and the experiences in this state are the projections of the mind, based on the impressions (vāsanās) stored in the subconscious. Although the dream world is not physically real, it seems real to the dreamer within the dream.

3. Deep Sleep State (Suṣupti Avasthā):

• • In the deep sleep state, Consciousness withdraws from both the gross and subtle bodies and is associated with the causal body (kāraṇa śarīra). The causal body is the subtlest layer, containing the seed of individuality, the root cause of ignorance (avidyā).
  • Consciousness functioning through the causal body expresses as the deep sleeper (prājña)—the individual who experiences a state of undifferentiated potentiality, where there are no distinct objects of experience, and the mind is in a state of dormancy. In deep sleep, there is no awareness of the external world or the internal mental projections, yet the experience is one of blissful ignorance—there is no suffering, desires, or thoughts, but the true nature of the Self (Ātman) is not yet realized.

4. The Illusion of Individuality (Jīva):

• • The combination of these three states—waker, dreamer, and deep sleeper—constitutes what is referred to as the individual entity (jīva). The jīva is the apparent self that identifies with the body, mind, and intellect across these three states. However, this individuality is a result of ignorance (avidyā) and is not the ultimate reality.
  • The true nature of the self is Turiya, the fourth, which is not a state in the conventional sense but is the substratum of all three states. Turiya is pure Consciousness, the witness (sākṣin) of the three states, and is beyond all dualities and conditions. It is the ever-present, self-evident “I” (Ātman), which remains unchanged amidst the changing states of waking, dream, and deep sleep.

6) Why person (Jīva) pursues life of procuring and chasing Desires?

An individual (jīva) is inherently driven by the pursuit of happiness and bliss, which is a reflection of the jīva‘s true nature as the Self (Ātman). The Self is of the nature of Sat-Chit-Ānanda (Existence-Consciousness-Limitlessness), and the jīva, in its ignorance (avidyā), constantly endeavors to regain this inherent bliss by seeking happiness in the external world. However, the happiness obtained from worldly pursuits is fleeting and often followed by sorrow and dissatisfaction.

This cycle of desire and dissatisfaction occurs because the jīva mistakenly identifies with the layers of matter (the five kośas) that constitute the body-mind complex. The qualities and limitations of these material layers are superimposed upon the Ātman, leading the jīva to believe that it is incomplete and dependent on external objects for fulfillment. This false identification is the root cause of the jīva‘s endless pursuit of desires.

To overcome this false identification and experience the absolute bliss of the Self, one must engage in a process of discrimination (viveka) and detachment (vairāgya). This involves carefully reflecting upon and analyzing the five layers of matter—the pañca-kośas (annamaya-kośa, prāṇamaya-kośa, manomaya-kośa, vijñānamaya-kośa, and ānandamaya-kośa)—and gradually detaching oneself from their influence.

When this process of discrimination is successfully carried out, the jīva comes to realize that its true nature is distinct from the waking (jāgrat), dream (svapna), and deep sleep (suṣupti) states of consciousness. The jīva apprehends and experiences the pure Self (Ātman) as separate from the five kośas and recognizes that the supreme bliss it has been seeking externally is, in fact, its own inherent nature.

This process of discriminating the five sheaths and recognizing one's real nature as the supreme Bliss is known as ‘pañca-koṣa-viveka’ (discrimination of the five sheaths). Through this viveka, the jīva withdraws from the thraldom of the material layers and the associated agitations and sorrows, ultimately regaining the original glory of Bliss (Ananda) that is its true nature.

In the world today, most human beings are deeply identified with the material layers of their personality and, as a result, suffer the agitations and sorrows that arise from this identification. The practice of pañca-koṣa-viveka provides a means to transcend this identification, allowing the individual to recognize and experience the Self as pure Awareness and Bliss, free from the limitations of the body-mind complex.

 

7) Nature of Atman

The five layers of personality—food (annamaya-kośa), vital-air (prāṇamaya-kośa), mental (manomaya-kośa), intellectual (vijñānamaya-kośa), and bliss (ānandamaya-kośa) sheaths—are all constituted of matter (prakṛti). Matter, by its very nature, is inert and insentient. However, an individual (jīva) behaves as a sentient being and is conscious of all that is happening around and within themselves.

This observation leads to an important conclusion: there must be something other than these five material sheaths that imparts sentiency or consciousness to them. This Principle of Consciousness is the Ātman, the true Self, which is also referred to as Brahman or God in Advaita Vedanta.

Human beings unconsciously acknowledge the distinction between themselves and their material equipments by using possessive pronouns, such as when they refer to “my body” or “my intellect.” When a possessive pronoun qualifies an object, it implies that the possessor is distinct from the object possessed. For example, “my car” is not the same as “me,” and “my dog” is different from “me.”

In the same way, the Self—the “I” in a person—is distinct and different from the body, mind, and intellect. This supreme Possessor, the pure Self in all living beings, is the one absolute Consciousness or Ātman.

Atman as the Principle of Consciousness

Atman (Consciousness) is the transcendental Power that animates the sense organs, enabling them to perceive objects of the world. It gives the mind the ability to feel emotions and lends the intellect the faculty of thinking. The three bodies—gross (sthūla-śarīra), subtle (sūkṣma-śarīra), and causal (kāraṇa-śarīra)—are the three equipments through which the Ātman functions.

Consciousness can be likened to the fuel that propels these three vehicles (the bodies) into action. It is the Life Force that, when functioning through the inert equipment of the gross, subtle, and causal bodies, creates the composite human personality, manifesting as the waker (viśva), dreamer (taijasa), and deep-sleeper (prājña).

Ātman as the Changeless Substratum

Ātman (Consciousness) is also the changeless substratum upon which all changes take place. The body and its perceptions are constantly changing, as are the mind and its emotions, and the intellect and its thoughts. These changes occurring in one’s equipments are noticeable, and the very recognition of change implies the presence of a changeless entity.

For example, two people sitting in a closed compartment of a moving train do not perceive any change with respect to each other. However, when they look out of the window, they notice the movement of the train with reference to the stationary objects outside. Similarly, the fact that human beings recognize the changes occurring within themselves establishes beyond doubt the existence of a changeless entity within.

This changeless entity is the Atman—your true Self.

Summary of the Nature of Atma

In summary, the Ātman (Self) can be understood as follows:

1. 1. The Principle of Sentiency: Ātman is the Being that transforms insentient matter into sentient beings. It provides life to the inert layers of matter, and together they create living human beings.
   2. The Supreme Possessor: Ātman is the “I-ness” or the pure Self in a person, which is the supreme possessor, distinct from the possessed—the body, mind, and intellect.
   3. The Source of Capacities: Ātman is the Power that provides the sense organs, the mind, and the intellect with their respective capacities to perceive, feel, and think.
   4. The Transcendent Reality: Atman transcends the gross, subtle, and causal bodies. When identified with these bodies, it manifests as the waker, dreamer, and deep-sleeper, respectively.
   5. The Changeless Reality: Ātman is the changeless substratum that enables one to recognize the changes occurring at the physical, mental, and intellectual levels.

8) Non-apprehension (ignorance of X) CAUSES mis-apprehension (projection of false notions onto X).

Pure Consciousness (Atman, the true Self) is beyond the intellect’s capacity to fully comprehend or objectify. This is because Atman is the very power that enables the intellect to function; it is the source of all cognition and comprehension. Since the intellect derives its capacity to know from Ātman, Ātman itself cannot be an active object of comprehension in the usual sense.

However, when the intellect fails to apprehend the true nature of something—especially the Self—this non-apprehension (ignorance, or avidyā) leads to misapprehension. The mind, in its attempt to fill the gap left by the intellect, begins to project false and unreal notions upon the unknown “object” (Self). This is the process of superimposition (adhyāsa), where the mind casts its own projections onto reality, leading to a distorted perception of the world and the Self.

This phenomenon occurs because the essential nature of human beings is absolute Knowledge (Ātman), yet they constantly seek to know more through their limited instruments—the mind and intellect. When the intellect is uneducated or unclear about the true nature of Reality, the mind compensates by projecting false notions, leading to misapprehension.

Example: The Snake-Rope Analogy

A classic example used in Vedanta to illustrate this concept is the snake-rope analogy. In dim light, a person may mistake a rope lying on the ground for a snake. This misapprehension of the snake cannot be corrected until the non-apprehension of the rope is removed—that is, until the person gains true knowledge of the rope. Once the rope is correctly apprehended, the false projection of the snake disappears.

The Role of the Mind and Intellect

It is important to note that while Pure Consciousness (Ātman) cannot be objectified or comprehended as an object by the intellect, the mind and intellect still play a crucial role in the process of Self-realization. The mind is required to receive and process the knowledge that opposes ignorance (ajñāna). This knowledge, known as vṛtti-vyāpti, is the mental modification that dispels ignorance and reveals the true nature of the Self.

However, even though the mind and intellect are necessary for this process, they cannot “comprehend” Ātman in the sense of objectifying it. Atma is the subject, the very essence of awareness, and cannot be turned into an object of knowledge. The realization of Ātman is not an intellectual comprehension but a direct, immediate recognition of one's true nature as Pure Consciousness.

Summary

Non-apprehension (ignorance) of the true nature of Reality leads to misapprehension (the projection of false notions). This process occurs because the intellect, when uneducated or unclear about Reality, fails to apprehend the truth, and the mind compensates by projecting false ideas. The removal of misapprehension requires the removal of non-apprehension, which is achieved through the correct knowledge of the Self. While the mind and intellect are necessary for this process, they cannot objectify or fully comprehend Atma, because in presence of Atma, the intellect understands or doesn't understand.

 

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28 Aug 2018