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Atma Bodha Chapter 3 - Verses 15 to 31: Pancha Koshas (Five Sheaths), 3 Sharirams, Avastha Trayam (Three States), and the Sakshi (Witness Consciousness)

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Chapter 3 - Verses 15-31 | Atma Bodha

Chapter 3 - Verses 15-31: Pancha Koshas, Sharira Trayam, and Sakshi

Chapter 3 marks the solution phase of Atma Bodha. After diagnosing Adhyasa (superimposition) as the cause of Samsara in Chapter 2, the text now teaches the method of discrimination - Atma-Anatma Viveka - separating the Self from the not-Self. This chapter covers the Pancha Koshas (five sheaths), the Śarīra Trayam (three bodies), the Avasthā Trayam (three states of consciousness), and culminates in the realization of the Sākṣī (Witness Consciousness).

The central teaching: through discriminative analysis (Viveka), one separates the pure Atman from the five sheaths, just as rice is separated from the husk.

Verse 15 - The Crystal and the Cloth

पञ्चकोशादियोगेन तत्तन्मय इव स्थितः ।
शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा ॥ १५॥

pañcakośādiyogena tattanmaya iva sthitaḥ,
śuddhātmā nīlavastrādiyogena sphaṭiko yathā || 15 ||

In its identifications with the five sheaths, the immaculate Atman appears to have borrowed their qualities upon Itself, as in the case of a crystal which appears blue or yellow depending upon the colour of the cloth in its vicinity.

pancakosadiyogena tattanmaya iva sthitah, suddhatma nilavastradiyogena sphatiko yatha II 15 Il

Kaṭha Upaniṣad - I.III.12

This Atman hidden in all beings reveals (itself) not (to all), but is seen (only) by Seers of the subtle through sharp and subtle intellect.

Verse 16 - Separating the Rice from the Husk

वपुस्तुषादिभिः कोशैर्युक्तं युक्त्यवघाततः ।
आत्मानमन्तरं शुद्धं विविच्यात्तण्डुलं यथा ॥ १६॥

vapustuṣādibhiḥ kośairyuktaṁ yuktyavaghātataḥ,
ātmānamantaraṁ śuddhaṁ vivicyāt taṇḍulaṁ yathā || 16 ||

Through discriminative self-analysis and logical thinking, one should separate the pure Self within from the sheaths, as one separates the rice from the husk, bran and so on that are covering it.

Adhyasa will continue until fact of my real nature is not known.
Diagnosis from verse 6 - 15.
Solution ~ Atma Jnanam - central theme of Atma Bodha - Verses 16 - 30.
Use Shastra mirror to see self - all instruments turned outward.

| Sravanam = | | = | Nididhyasanam

Acquisition of Acquisition of conviction. | - Verse 31 onwards.

knowledge. Nishchaya Jnanam. - To get out of old Vasanas

102 - &0 to Guru. Ni - Nishchaya. of Kama, Krodha.

Verse 16 - 30 What knowledge Veda gives? | = 2 factors Evident Non-evident

Hidden
Clear | - Invisible Chit
Body— mind complex. - Example : Electricity

~ Like: Bulb / Fan

See one, recognise 2.. 83
Explicit

Vedanta :

Lesson 1 :

Learn to separate Atma and Anatma like Fan and Electricity.
5 factors of Atma - Consciousness.
To recognise electricity require medium of Fan / Bulb.
To recognise consciousness, require medium of body, mind complex.
In absence of body, consciousness not recognisable.

Chaitanyam Vyaktam Non-evident

With body medium - Without body medium.
Chidabasa, Chit Pratibimbam. - formless, eternal, nontangible
Recognisable. consciousness is my pure nature.

Example : Example :

Reflected sunlight on Moon. - Nature of original sunlight.
Separating visible body - mind and invisible Atma, pure awareness principle is 1* step

of Vedanta.

Lesson 2:

Learn to claim Consciousness as my real nature instead of mortal body which is

Mithya - only an appearance. 84

Keep on saying, body is temporary medium | use for waking, dream, and sleep daily. |

exist without body medium also as pure Atma.

Medium comes and goes.
|—atmaam eternally there behind the medium.

° When medium is there, | will transact, no medium, no transaction.

Whether transactions are there or not, | exist forever, |am timeless Atma.

a Antaram Shudham Atmanam Vivichyat :

May you separate internal Atma principle.
What type of consciousness?

° Ever pure, unlike body like Electricity - ever pure.

Antaram -Inherrent.

b Vapa Tusadibhih Kosai :

Consciousness mixed with 5 Koshas.
Atma now endowed with physical, Psychological, intellectual, unconscious

personalities.

c Yukti eva Avagataha :

Just as one separate.

d Yatha Tandulam Vivichyat :

Just as rice separated from husk, bran by pounding process.
Here pounding of “Tat Tvam Asi” done by guru.

Verse 17 - The Mirror and the Reflection

सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते ।
बुद्धावेवावभासेत स्वच्छेषु प्रतिबिम्बवत्‌ ॥ १७॥

sadā sarvagato’pyātmā na sarvatrāvabhāsate,
buddhāvevāvabhāseta svaccheṣu pratibimbavat || 17 ||

The Atman does not shine in everything although it is all-pervading. It manifests only in the inner equipment, the intellect (Buddhi), just as the reflection in a clean mirror.

sada sarvagato’pyatma na sarvatravabhasate, buddhavevavabhaseta svacchesu pratibimbavat. II 17 Il

The Atman does not shine in everything although it is all-pervading. It manifests only in the inner equipment, the intellect Buddhi, just as the reflection in a clean mirror.

Verse 18 - The King and the Witness

देहेन्द्रियमनोबुद्धिप्रकृतिभ्यो विलक्षणम्‌ ।
तद्वृत्तिसाक्षिणं विद्यादात्मानं राजवत्सदा ॥ १८॥

dehendriyamanobuddhiprakṛtibhyo vilakṣaṇam,
tadvṛttisākṣiṇaṁ vidyādātmānaṁ rājavatsadā || 18 ||

One should understand that the Atman is always like the king, distinct from the body, senses, mind and intellect, which constitute the matter (Prakṛti), and It is the witness of their functions.

dehendriyamanobuddhiprakrtibhyo vilaksanam, tadvrttisaksinam vidyadatmanam rajavatsada 18

One should understand that the Atman is always like the king, distinct from the body, senses, mind and intellect, which constitute the matter Prakrti and It is the witness of their functions.

Verse 19 - The Moon and the Clouds

व्यापृतेष्विन्द्रियेष्वात्मा व्यापारीवाविवेकिनाम्‌ ।
दृश्यतेऽभ्रेषु धावत्सु धावन्निव यथा शशी ॥ १९॥

vyāpṛteṣvindriyeṣvātmā vyāpārīvāvivekinām,
dṛśyate’bhreṣu dhāvatsu dhāvanniva yathā śaśī || 19 ||

The moon appears to be running when the clouds move in the sky. Likewise, to the non-discriminating person, the Atman appears to be active when it is observed through the functions of the sense organs.

ANd a SSS ‌ | Vall 2A 11 vyaprtesvindriyesvatma vyaparivavivekinam, drsyate’bhresu dhavatsu dhavanniva yatha sasi II 19 Il

Verse 20 - Men Working by the Sun’s Light

आत्मचैतन्यमाश्रित्य देहेन्द्रियमनोधियः ।
स्वक्रियार्थेषु वर्तन्ते सूर्यालोकं यथा जनाः ॥ २०॥

ātmaccaitanyamāśritya dehendriyamanodhiyaḥ,
svakriyārtheṣu vartante sūryālokaṁ yathā janāḥ || 20 ||

Depending upon the Atman which is of the nature of Consciousness, the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the sun.

atmacaitanyamasritya dehendriyamanodhiyah, svakriyarthesu vartante suryalokam yatha janah II 20 Il

Verses 21-23 - Superimposition and Discrimination

Verse 21 - Fools Attribute Blue to the Sky

देहेन्द्रियगुणान्कर्माण्यमले सच्चिदात्मनि ।
अध्यस्यन्त्यविवेकेन गगने नीलतादिवत् ॥ २१॥

dehendriyagunankarmanyamale saccidatmani, adhyasyantyavivekena gagane nilatadivat II 21 Il

Fools, because they lack in their power of discrimination, superimpose on the Self of the nature of absolute Existence-Knowledge Sat-chit, all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.

dehendriyaguṇānkarmāṇyamale saccidātmani,
adhyasyantivivekena gagane nīlatādivat || 21 ||

Fools, lacking discrimination, superimpose on the Self of absolute Existence-Knowledge all the varied functions of the body and senses, just as they attribute blue colour to the sky.

Verse 22 - The Reflected Moon in Water

अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि ।
कल्प्यन्तेऽम्बगते चन्द्रे चलनादि यथाम्भसः ॥ २२॥

ajnananmanasopadheh kartrtvadini catmani, kalpyante’mbugate candre calanadi yathambhasah II 22 II

Due to ignorance, the trembling that belong to the water are attributed to the reflected moon dancing on it, likewise the agency of actions and so on are delusively understood as the nature of the Self Atman.

ajñānānmānasopādheḥ kartṛtvādīni cātmani,
kalpyante’mbugate candre calanādi yathāmbhasaḥ || 22 ||

Due to ignorance, the trembling of the water is attributed to the reflected moon dancing on it. Likewise, the agency of actions is delusively understood as the nature of the Self.

Verse 23 - Pleasure and Pain Belong to the Mind

रागेच्छासुखदुःखादि बुद्धौ सत्यां प्रवर्तते ।
सुषुप्तौ नास्ति तन्नाशे तस्माद्बुद्धेस्तु नात्मनः ॥ २३॥

ban an ban ragecchasukhaduhkhadi buddhau satyam pravartate, susuptau nasti tannase tasmadbuddhestu natmanah II 23 Il

Attachment, desire, pleasure, pain and so on are perceived to exist only as long as the intellect or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not the Atman. Verse 23 : Important

Atma free from emotions - Raaga, Dvesha.
lam space like Atma never attached to any mind or body or object in creation.
Because of ignorance, | choose to take one body as my body.

By obsessive thinking, attachment gets deeper and we can’t imagine life without few people, objects in creation. Gita: | The Gandiva-bow slips from my hand and my skin burns all over; | am also unable to stand and my mind is 8 . whirling round, as it were… Chapter 1 - Verse 30 ° Ignorance can entrap me.

My presence is required for transactions, but | am not affected by them.

Power of Maya Raaga Ichha

Attachment - Desire
Towards what | possess - Towards what | don’t possess

Consequence is Sukham, Dukham :

a Buddhau Satyaam Pravartate :

Sukham, Dukham presented when identified with Antahkaranam, Anatma mind with

emotions.

Anvaya Vyatireka Logic :

Karana Shariram Abimana | | - identified with

Absolute beyond 3 Sthula Shariram Sukshma Shariram

Avasthas. | |

Sakshi, Atma Jagrat Svapna

b Tan Nashe :

¢ When identification with mind is gone in Sushupti.

¢ Vyatireka reasoning. Sushupti

Tasmat Buddhe-stu Na Atmanah :

Therefore all problems belong to mind and not to Atma.

Mind can never be 100% free from problems of 3 Sharirams.

Purva Janma problems hidden in Karana Shariram.

We can’t identify with mind and hope for freedom.

Disidentify from mind and Sharira Trayam and claim freedom.

rāgecchāsukhaduḥkhādi buddhau satyāṁ pravartate,
suṣuptau nāsti tannāśe tasmādbuddhestu nātmanaḥ || 23 ||

Attachment, desire, pleasure, pain - these are perceived only as long as the mind functions. They are absent in deep sleep when the mind ceases. Therefore they belong to the mind alone, not the Atman.

The Three States and the Three Bodies

A key teaching in this chapter: the relationship between the three states of consciousness (Jāgrat, Svapna, Suṣupti), the three bodies (Sthūla, Sūkṣma, Kāraṇa Śarīram), and the Sākṣī (Witness) that transcends them all.

Avasthā (State)	Śarīram (Body)	Experience	Sākṣī (Witness)
Jāgrat (Waking)	Sthūla Śarīram	Gross objects, duality	Pure Consciousness - Turīyam
Svapna (Dream)	Sūkṣma Śarīram	Mental impressions, subtle
Suṣupti (Deep Sleep)	Kāraṇa Śarīram	Latent, unmanifest

Verses 24-27 - The Nature of Atman

Verse 24 - Existence, Consciousness, Bliss

प्रकाशोऽर्कस्य तोयस्य शैत्यमग्नेर्यथोष्णता ।
स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः ॥ २४॥

prakāśo’rkasya toyasya śaityamagneryathoṣṇatā,
svabhāvaḥ saccidānandanityanirmalatātmanaḥ || 24 ||

Just as luminosity is the nature of the sun, coolness is that of water and heat is that of fire, so too, the nature of the Atman is Eternity, Purity, Existence, Consciousness and Bliss.

prakaso’rkasya toyasya saityamagneryathosnata, Svabhavah saccidanandanityanirmalatatmanah II 24 Il

Just as luminosity is the nature of the sun, coolness is that of water and heat is that of fire, so too, the nature of the Atman is Eternity, Purity, Existence, Consciousness and Bliss.

Verse 25 - The Notion of ‘I Know’

आत्मनः सच्चिदंशश्च बुद्धेर्वृत्तिरिति द्वयम्‌ ।
संयोज्य चाविवेकेन जानामीति प्रवर्तते ॥ २५॥

atmanah saccidamsasca buddhervrttiriti dvayam, samyojya cavivekena janamiti pravartate II 25 Il

By the indiscriminate blending of the two, the Existence-Consciousness aspects of the

Self and the thought wave of the intellect, there arises The notion of ‘I know’.

Verse 25 + 26 :

Subtle, significant, teaching, Atmanaha Avyavaharyam established.

ātmanaḥ saccid-aṁśaśca buddhervṛttiriti dvayam,
saṁyojya cāvivekena jānāmīti pravartate || 25 ||

By the indiscriminate blending of the two - the Existence-Consciousness aspect of the Self and the thought-wave of the intellect - there arises the notion ‘I know’.

Verse 26 - The Delusion of Individuality

आत्मनो विक्रिया नास्ति बुद्धेर्बोधो न जात्विति ।
जीवः सर्वमलं ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति ॥ २६॥

ātmano vikriyā nāsti buddherbodho na jātvit i,
jīvaḥ sarvamalaṁ jñātvā jñātā draṣṭeti muhyati || 26 ||

Atman never does anything, and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us, due to delusion, thinks it itself is the knower, the seer.

Gaus yaa atmano vikriya nasti buddherbodho na jatviti, jivah sarvamalam jnatva jnata drasteti muhyati II 26 II

Atman never does anything and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us due to delusion thinks that it itself is the seer and the knower.

Verse 27 - Pride of the Ego

रञ्जितोऽहं धियो मूढैरात्मा हि परमार्थतः ।
न रज्ज्वामिव नागत्वमध्यस्तं परमार्थतः ॥ २७॥

rañjito’haṁ dhiyo mūḍhairātmā hi paramārthataḥ,
na rajjvāmiva nāgatvamadhyastaṁ paramārthataḥ || 27 ||

The Atman, though in reality one with the Supreme, out of ignorance pridefully thinks of Itself as different - as individual, as ego, as doer, as enjoyer.

rajjusarpavadatmanam jivam jnatva bhayam vahet, naham jivah paratmeti jnatascennirbhayo bhavet Il 27 Il

Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego jiva is overcome by fear. The egocentric individuality in us becomes fearless by realising that it is not A Jiva but the supreme Self.

Verses 28-31 - Final Discernment

Verse 28 - Atma Cannot Be an Object of Knowledge

बुद्धिप्रतिफलो जीवो नित्यं ज्ञानः परात्मनि ।
तं प्रकाशयते ह्यात्मा प्रकाशयति नो धियः ॥ २८॥

buddhipratiphalo jīvo nityaṁ jñānaḥ parātmani,
taṁ prakāśayate hyātmā prakāśayati no dhiyaḥ || 28 ||

The Jīva (individual soul), a reflection of Consciousness in the intellect, always appears as Consciousness. The Atman illumines it; the intellect does not illumine the Atman.

atmavabhasayatyeko buddhyadinindriyanyapi, dipo ghatadivatsvatma jadaistairnavabhasyate II 28

Just as a lamp illumines a jar in a pot, so also the Atman illumines the mind, the sense organs and so on. These material objects cannot illumine themselves by themselves because they are inert.

Verse 29 - Differentiating Self from the Body

स्वयमेवात्मनो भेदं जीवः कल्पयते यतः ।
तेन देहाद्यवच्छिन्नः संसारी जायते त्वयम् ॥ २९॥

ASAT SST | svabodhe nanyabodheccha bodharupatayatmanah, na dipasyanyadipeccha yatha svatmaprakasane II 29 Il

A lighted lamp does not need another lamp to illumine its light . So too, Atman which is knowledge itself, needs no other knowledge to know itself.

svayamevātmano bhedaṁ jīvaḥ kalpayate yataḥ,
tena dehādyavacchinnaḥ saṁsārī jāyate tvayam || 29 ||

The Jīva itself creates the distinction between its Self and the Supreme Self. Thus, identifying with the body, it becomes bound in Samsara.

Verse 30 - The Goal of Discrimination

क्षेत्रज्ञमात्मानं विद्यात्सर्वं व्याप्य स्थितं बुधः ।
यथा घटादिमध्यस्थं गगनं सर्वतो गतम् ॥ ३०॥

fares | =a ~n nisidhya nikhilopadhinneti netiti vakyatah, vidyadaikyam mahavakyairjivatmaparamatmanoh II 30 Il

By the process of negation of the conditionings Upadhis as per scriptural statement ‘it is not this, it is not this’, the oneness of the individual soul and the supreme Soul as indicated by the great Mahavakyas has to be realised.

kṣetrajñamātmānaṁ vidyātsarvaṁ vyāpya sthitaṁ budhaḥ,
yathā ghaṭādimadhyasthaṁ gaganaṁ sarvato gatam || 30 ||

The wise one should realize the Atman as the Knower of the field (Kṣetrajña), pervading everything, just as the space pervades all pots and vessels.

Verse 31 - Realizing the One in All

यथैको वह्निः प्रविभागः स्थितो यथा ।
एकोऽपि सन्सर्वगतो जीव आत्मा न भिद्यते ॥ ३१॥

avidyakam 52111201 drsyam budbudavatksaram, etadvilaksanam vidyadaham brahmeti nirmalam 31

The body and so on, upto the causal body ignorance are objects perceived and thus they are perishable as bubbles. Realise through discrimination that | am ever the pure Brahman entirely different from all these.

yathaiko vahniḥ pravibhāgaḥ sthitoyathā,
eko’pi sansarvagato jīva ātmā na bhidyate || 31 ||

Just as the one fire appears differently in different fire-places, and the one sun appears in different waters, so also the one Atman appears as different Jīvas in different bodies.

Chapter Summary - The Pancha Koshas (Five Sheaths)

A key framework taught in this chapter is the Pañca Kośa Viveka - discrimination of the five sheaths covering the Atman. Each sheath is to be negated through Neti Neti (not this, not this) until the pure Atman is realized.

Pañca Kośa Viveka - Five Layers of Covering

Layer 1 - Outermost

Annamaya - Food Sheath

Neti - not the physical body

Physical body - born of food, sustained by food, returns to food

↓

Layer 2

Prāṇamaya - Vital Air Sheath

Neti - not the vital energy

Prāṇa, Apāna, Vyāna, Udāna, Samāna - the five vital forces

↓

Layer 3

Manomaya - Mind Sheath

Neti - not the mind

Thoughts, emotions, desires - the lower mind (Manas)

↓

Layer 4

Vijñānamaya - Intellect Sheath

Neti - not the intellect

Knowledge, discrimination, reasoning - the higher mind (Buddhi)

↓

Layer 5 - Innermost Covering

Ānandamaya - Bliss Sheath

Neti - not the bliss-sheath

Joy, Kāraṇa Śarīram - closest covering, still not the Atman

← Discriminate through all five (Neti Neti) →

↓

Beyond all sheaths - The Core

Pure Atman - Sat Chit Ananda

Key realization: I am the Sākṣī (Witness) - pure Caitanyam, Turīyam. I am not the 3 Śarīrams, not the 5 Kośas, not the 3 states. Sample of Original Consciousness is experienced daily in deep sleep (Suṣupti), where we don’t experience body, mind, or universe - yet we exist.

Important distinction: The Jīvātma has 4 components - 3 Śarīrams + Reflected Consciousness (Chidābhāsa). The Sākṣī Caitanyam, Bimba Caitanyam, Kuṭastha Caitanyam - these are different names for the same pure Consciousness.